Existence and Attributes of God, Discourse 10 (1 of 3)

Existence and Attributes of God · Discourse 10 (1 of 3)

p. 417A DISCOURSE UPON THE Power of God.

Job 26.14.

Loe, theſe are parts of his wayes, but how little a portion is heard of him? [but the thunder of his power who can underſtand?]

BILDAD had in the foregoing Chapter entertain'd Job with a Diſcourſe of the dominion and power of God, and the purity of his righteouſneſs, whence he argues an impoſſibility of the juſtification of Man in his Preſence, who is no better than a Worm. Job in this Chapter acknowledges the greatneſs of Gods power, and deſcants more largely upon it than Bildad had done; but doth Preface it with a kind of Ironical ſpeech, as if he had not acted a friendly part, or ſpake little to the purpoſe, or the matter in hand: The ſubject of Job's Diſcourſe was the worldly happineſs of the Wicked, and the Calamities of the Godly: And Bildad reads him a Lecture, of the extent of Gods Dominion, the number of his Armies, and the unſpotted rectitude of his Nature, in compariſon of which the pureſt Creatures are foul and crooked. Job therefore from verſe 1. to verſe 4. taxeth him in a kind of ſcoffing manner, that he had not touched the Point, but rambled from the Subject in hand, and had not applyed a Salve proper to his Sore: Verſe 2. How haſt thou helped him that is without power? how ſaveſt thou the arm of him that hath no ſtrength? &c. your diſcourſe is ſo impertinent, that it will neither ſtrengthen a weak perſon, nor inſtruct a ſimple one**Munſter.. But ſince Bildad would take up the Argument of Gods Power, and diſcourſe ſo ſhort of it, Job would ſhew that he wanted not his Inſtructions in that kind, and that he had more diſtinct Conceptions of it than his Antagoniſt had uttered: And therefore from verſe 5. to the end of the Chapter, he doth magnificently treat of the Power of God in ſeveral Branches. And verſe 5. he begins with the loweſt.

Dead things are formed from under the waters, and the inhabitants thereof. You read me a Lecture of the Power of God in the heavenly Hoſt: Indeed it is viſible there, yet of a larger extent; and Monuments of it are found in the lower parts. What do you think of thoſe dead things under the Earth and Waters, of the Corn that dies, and by the moyſ…ng influences of the Clouds ſprings up again with a numerous progeny and increaſe for the nouriſhment of man? What do you think of thoſe varieties of Metals and Minerals conceived in the bowels of the Earth; thoſe Pearls and Riches in the depths of the Waters, midwifed by this Power of God? Add to theſe thoſe more prodigious Creatures in the Sea, the Inhabitants of the Waters, with their vaſtneſs and variety, which are all the Births p. 418of Gods Power; both in their firſt Creation by his mighty Voice, and their propagation by his cheriſhing Providence.

Stop not here, but conſider alſo that his Power extends to Hell; either the Graves the Repoſitories of all the crumbled duſt that hath yet been in the World (for ſo Hell is ſometimes taken in Scripture: Verſe 6. Hell is naked before him, and deſtruction hath no covering) The ſeveral lodgings of deceaſed men are known to him: No skreen can obſcure them from his ſight, nor their diſſolution be any bar to his Power, when the time is come to compact thoſe mouldred Bodies to entertain again their departed Souls, either for weal or woe. The Grave, or Hell, the place of puniſhment, is naked before him; as diſtinctly diſcern'd by him, as a naked Body in all its lineaments by us, or a diſſected Body is in all its parts by a skilful Eye. Deſtruction hath no covering; none can free himſelf from the Power of his Hand. Every perſon in the bowels of Hell; every perſon puniſhed there, is known to him, and feels the Power of his Wrath.

From the lower parts of the World he aſcends to the conſideration of the Power of God in the Creation of Heaven and Earth, He ſtretches out the North over the empty places **Verſe 7.. The North, or the North-pole over the Air, which by the Greeks was called void or empty, becauſe of the tenuity and thinneſs of that Element; and he mentions here the North, or North-pole, for the whole Heaven, becauſe it is more known and apparent than the Southern-pole. And hangs the Earth upon nothing: The maſſie and weighty Earth hangs like a thick Globe in the midſt of a thin Air, that there is as much Air on the one ſide of it, as on the other. The Heavens have no prop to ſuſtain them in their height, and the Earth hath no baſis to ſupport it in its place. The Heavens are as if you ſaw a Curtain ſtretched ſmooth in the Air without any hand to hold it; and the Earth is as if you ſaw a Ball hanging in the Air without any ſolid Body to under-prop it, or any Line to hinder it from falling; both ſtanding Monuments of the Omnipotence of God.

He then takes notice of his daily Power in the Clouds, He binds up the waters in his thick Clouds, and the Cloud is not rent under them **Verſe 8.. He compacts the Waters together in Clouds, and keeps them by his Power in the Air againſt the force of their natural gravity and heavineſs, till they are fit to flow down upon the Earth, and perform his pleaſure in the places for which he deſigns them. The Cloud is not rent under them; the thin Air is not ſplit aſunder by the weight of the Waters contain'd in the Cloud above it. He cauſes them to diſtill by drops, and ſtrains them as it were through a thin Lawn, for the refreſhment of the Earth; and ſuffers them not to fall in the whole lump, with a violent torrent, to waſte the induſtry of Man, and bring Famine upon the World, by deſtroying the Fruits of the Earth. What a wonder would it be to ſee but one intire drop of water hang it ſelf but one Inch above the ground, unleſs it be a Bubble which is preſerved by the Air incloſed within it? What a wonder would it be to ſee a Gallon of Water contain'd in a thin Cobweb as ſtrongly as in a Veſſel of Braſs? Greater is the wonder of Divine Power in thoſe thin Bottles of Heaven, as they are called††Job 38.37.Job 38:37; and therefore called his Clouds here, as being daily Inſtances of his Omnipotence: That the Air ſhould ſuſtain thoſe rouling Veſſels, as it ſhould ſeem, weightier than it ſelf: That the force of this Maſs of Waters ſhould not break ſo thin a Priſon, and haſten to its proper place which is below the Air: That they ſhould be daily confin'd againſt their natural inclination, and held by ſo ſlight a Chain: That there ſhould be ſuch a gradual and ſucceſſive falling of them, as if the Air were pierced with holes like a Gardiners watring-pot, and not fall in one intire body to drown or drench ſome parts of the Earth. Theſe are hourly Miracles of Divine Power, as little regarded as clearly v ſible.

He proceeds, Verſe 9. He holds back the face of his Throne, and ſpreads the Cloud upon it. The Clouds are deſign'd as …rtains to cover the Heavens, as well as Veſſels to water the Earth ‖‖Pſal. 147.8.Ps 147:8. As a Tapeſtry Curtain between the Heavens, the Throne of God, Iſa. 66.1. and the Earth his Footſtool: the Heavens are called his Throne, becauſe his Power doth moſt ſhine forth there, and magnificently declare the glory of God; and the Clouds are as a Skreen between the ſcorching heat of the Sun, and the tender Plants of the Earth, and the weak Bodies of Men.

p. 419From hence he deſcends to the Sea, and conſiders the Divine Power apparent in the bounding of it: Verſe 10. He hath compaſſed the Waters with bounds, till the day and night come to an end. This is ſeveral times mention'd in Scripture as a ſignal Mark of Divine ſtrength **Job 38.8. Prov. 8.27.Job 38:8Prov 8:27. He hath meaſured a place for the Sea, and ſtruck the Limits of it as with a Compaſs, that it might not mount above the Surface of the Land, and ruin the ends of the Earths Creation; and this while day and night have their mutual turns, till he ſhall make an end of time by removing the meaſures of it. The bounds of the tumultuous Sea are in many places as weak as the Bottles of the upper Waters; the one is contain'd in thin Air, and the other reſtrain'd by weak Sands in many places, as well as by ſtubborn Rocks in others; that though it ſwells, foams, roars, and the Waves encourag'd and egg'd on by ſtrong Winds, come like Mountains againſt the Shore, they overflow it not, but humble themſelves when they come near to thoſe Sands, which are ſet as their Liſts and Limits, and retire back to the Womb that brought them forth, as if they were aſhamed and repented of their proud Invaſion: Or elſe it may be meant of the Tydes of the Sea, and the ſtated time God hath ſet it for its ebbing and flowing, till night and day come to an end††Coccei in loc.; both that the fluid Waters ſhould contain themſelves within due bounds, and keep their perpetual orderly motion, are amazing Argumens of Divine Power.

He paſſes on to the Conſideration of the Commotions in the Air and Earth raiſed and ſtill'd by the Power of God; The Pillars of Heaven tremble, and are aſtoniſhed at his reproof. By Pillars of Heaven are not meant Angels, as ſome think; but either the Air called the Pillars of Heaven in regard of place, as it continues and knits together the parts of the World, as Pillars do the upper and nether parts of a Building. As the loweſt parts of the Earth are called the Foundations of the Earth; ſo the loweſt parts of the Heaven may be called the Pillars of Heaven**Coccei.. Or elſe by that Phraſe may be meant Mountains, which ſeem at a diſtance to touch the Sky, as Pillars do the top of a Structure; and ſo it may be ſpoken according to vulgar Capacity, which imagines the Heavens to be ſuſtained by the two extream parts of the Earth, as a Convex Body, or to be archt by Pillars; whence the Scripture, according to common apprehenſions, mentions the ends of the Earth, and the utmost parts of the Heavens, tho they have properly no end, as being round. The Power of God is ſeen in thoſe Commotions in the Air and Earth, by Thunders, Lightnings, Storms, Earth-quakes, which rack the Air, and make the Mountains and Hills tremble as Servants before a frowning and rebuking Maſter.

And as he makes motions in the Earth and Air, ſo is his Power ſeen in their Influences upon the Sea; He judges the Sea with his power, and by his underſtanding he ſmites through the proud ††Verſe 12.. At the Creation he put the Waters into ſeveral Channels, and cauſed the dry Land to appear barefac'd for a Habitation for Man and Beaſts; or rather he ſplits the Sea by Storms, as though he would make the bottom of the Deep viſible, and rakes up the Sands to the Surface of the Waters, and marſhals the Waves into Mountains and Valleys. After that, he ſmites through the proud, that is, humbles the proud Waves, and by allaying the Storm reduceth them to their former Level: The Power of God is viſible, as well in rebuking, as in awakning the winds; he makes them ſenſible of his Voice, and according to his Pleaſure exaſperates or calms them. The ſtriking through the proud here, is not probably meant of the deſtruction of the Egyptian Army; for ſome gueſs that Job died that year††Druſius in loc., or about the time of the Iſraelites coming out of Egypt: So that this Diſcourſe here being in the time of his Affliction, could not point at that which was done after his reſtoration to his temporal Proſperity.

And now at laſt he ſums up the Power of God in the chiefeſt of his Works above, and the greateſt wonder of his Works below: Verſe 13. By his Spirit he hath garniſht the Heavens; his hand hath formed the crooked Serpent, &c. The greater and leſſer Lights, Sun, Moon, and Stars, the Ornaments and Furniture of Heaven; and the Whale, a prodigious Monument of Gods Power, often mention'd in Scripture to this purpoſe, and in particular in this Book of Job ‖‖Job 41.Job 41, and called by the ſame name of Crooked Serpent, Iſa. 27.1. where it is applied by p. 420way of Metaphor, to the King of Aſſyria or Egypt, or all Oppreſſors of the Church. Various Interpretations there are of this crooked Serpent: Some underſtanding that Conſtellation in Heaven which Astronomers call the Dragon; ſome that Combination of weaker Stars, which they call the Galaxia, which winds about the Heavens: But it is moſt probable that Job, drawing near to a concluſion of his Diſcourſe, joyns the two greateſt Teſtimonies of Gods Power in the World, the higheſt Heavens, and the loweſt Leviathan, which is here called a bar Serpent**As the word ſignifies in the Hebrew. in regard of his ſtrength and hardneſs, as mighty Men are called bars in Scripture, Jer. 51.30. Her bars are broken things. And in regard of this Power of God in the Creation of this Creature, 'tis particularly mention'd in the Catalogue of Gods Works, Gen. 1.21. And God created great Whales; all the other Creatures being put into one ſum, and not particularly expreſt.

And now he makes the uſe of this Lecture in the Text, Loe, theſe are parts of his ways, but how little a portion is heard of him? but the thunder of his Power who can understand? This is but a ſmall Landskip of ſome of his Works of Power, the outſides and extremities of it; more glorious things are within his Palaces: Though thoſe things argue a ſtupendous Power of the Creator in his Works of Creation and Providence, yet they are nothing to what may be declared of his Power. And what may be declared, is nothing to what may be conceived; and what may be conceived, is nothing to what is above the conceptions of any Creature. Theſe are but little Crumbs and Fragments, of that infinite Power which is in his Nature, like a drop in compariſon of the mighty Ocean; a hiſs or whiſper in compariſon of a mighty Voice of Thunder††Oecolamp.. This which I have ſpoken is but like a Spark to the fiery Region, a few lines by the by, a drop of ſpeech.

The thunder of his Power: Some underſtand it of Thunder literally, for material Thunder in the Air: The Thunder of his Power, that is according to the Hebrew Dialect, his powerful Thunder. This is not the ſenſe; the nature of Thunder in the Air doth not ſo much exceed the capacity of human underſtanding; 'tis therefore rather to be underſtood Metaphorically, The Thunder of his Power, that is, the greatneſs and immenſity of his Power manifeſted in the magnificent Miracles of Nature, in the conſideration whereof men are aſtoniſhed, as if they had heard an unuſual Clap of Thunder. So Thunder is uſed, Job 39.25. The Thunder of the Captains; that is, ſtrength and force of the Captains of an Army. And verſe 19. God ſpeaking to Job of a Horſe, ſaith, Haſt thou clothed his neck with thunder? that is, ſtrength. And Thunder being a mark of the Power of God, ſome of the Heathen have called God by the name of a ThundererThe ancient Gawl… worſhipped him under the name of Taranis. The Greeks called Jupiter foreign and Thor: whence our Thurſday is derived, ſignifieth, Thunderer, a title the Germans gave their God. And Toran in the Britiſh Language ſignifies Thunder. Voſſ. Idolo. lib. 2. cap. 33. Camb. Britan. p. 17.. As Thunder pierceth the loweſt places, and alters the ſtate of things; ſo doth the Power of God penetrate into all things whatſoever; the Thunder of his Power; that is, the Greatneſs of his Power: as the ſtrength of Salvation, Pſal. 20.6. that is, a mighty Salvation.

Who can underſtand? Who is able to count all the Monuments of his Power? How doth this little, which I have ſpoken of, exceed the capacity of our Underſtanding, and is rather the matter of our aſtoniſhment, than the object of our comprehenſive knowledge? The Power of the greateſt Potentate or the mightieſt Creature, is but of ſmall extent: None but have their limits: It may be underſtood, how far they can act, in what ſphere their activity is bounded: But when I have ſpoken all of Divine Power that I can; when you have thought all that you can think of it, your Souls will prompt you to conceive ſomething more, beyond what I have ſpoken, and what you have thought. His Power ſhines in every thing, and is beyond every thing. There is infinitely more Power lodged in his Nature, not expreſt to the World. The underſtanding of Men and Angels centred in one Creature, would fall ſhort of the perception of the Infiniteneſs of it. All that can be comprehended of it, are but little Fringes of it, a ſmall Portion. No man ever diſcours'd, or can, of Gods Power according to the magnificence of it. No Creature can conceive it; God himſelf only comprehends it; God himſelf is only able to expreſs it. Mans power being limited, his Line is too ſhort to meaſure the incomprehenſible Omnipotence of God. The thunder of his Power who can underſtand? that is, none can.

p. 421The Text is a lofty declaration of the Divine Power, with a particular note of Attention, Loe.

1. 1In the expreſſions of it, in the works of Creation and Providence; [Loe, theſe are his ways; Ways and Works excelling any created ſtrength, referring to the little ſummary of them he had made before.

22. In the Inſufficiency of theſe ways to meaſure his Power; [but how little a portion is heard of him?

33. In the Incomprehenſibleneſs of it; [The thunder of his Power who can underſtand?

Doct. Infinite and Incomprehenſible Power pertains to the Nature of God, and is expreſt in part in his Works: or, Though there be a mighty expreſſion of Divine Power in his Works, yet an Incomprehenſible Power pertains to his Nature. The thunder of his Power, who can underſtand?

His Power glitters in all his Works, as well as his Wiſdom; Pſal. 62.11. Twice have I heard this, that Power belongs unto God. In the Law and in the Prophets, ſay ſome: But why▪ Power twice, and not Mercy, which he ſpeaks of in the following Verſe? He had heard of Power twice, from the voice of Creation, and from the voice of Government. Mercy was heard in Government after Man's Fall, not in Creation; Innocent man was an object of Gods goodneſs, not of his Mercy till he made himſelf miſerable: Power was expreſt in both; or Twice have I heard, that Power belongs to God, that is, it is a certain and undoubted Truth, that Power is eſſential to the Divine Nature. 'Tis true, Mercy is eſſential, Juſtice is eſſential; but Power more apparently eſſential, becauſe no acts of Mercy, or Juſtice, or Wiſdom, can be exerciſed by him without Power: The repetition of a thing confirms the certainty of it. Some obſerve, that God is called Almighty Seventy times in Scripture**Leſſius, de perfect. Divin. lib. 5. cap. 1.. Though his Power be evident in all his Works, yet he hath a Power beyond the expreſſion of it in his Works, which, as it is the glory of his Nature, ſo it is the comfort of a Believer. To which purpoſe the Apoſtle expreſſeth it by an excellent Periphraſis for the honour of the Divine Nature; Eph. 3.20. Now unto him that is able to do exceeding abundantly above all that we can ask or think, unto him be glory in the Churches. We have reaſon to acknowledge him Almighty, who hath a Power of acting above our power of underſtanding. Who could have imagin'd ſuch a powerful operation in the propagation of the Goſpel, and the Converſion of the Gentiles, which the Apoſtle ſeems to hint at in that place? His Power is expreſt by Horns in his hands, Hab. 3.4. becauſe all the Works of his hands are wrought with Almighty ſtrength. Power is alſo uſed as a Name of God, Mark 14.62. The Son of Man ſitting on the right hand of Power, that is, at the right hand of God: God and Power are ſo inſeparable that they are reciprocated. As his Eſſence is Immenſe not to be confin'd in Place, as it is Eternal, not to be meaſur'd by Time; ſo it is Almighty, not to be limited in regard of Action.

11. 'Tis Ingeniouſly illuſtrated by ſome by a Ʋnit ††Fotherby, Atheomastic, p. 306, 307.; all Numbers depend upon it, it makes Numbers by Addition, Multiplies them unexpreſſibly; when one Unit is removed from a Number, how vaſtly doth it diminiſh it? It gives perfection to all other Numbers, it receives perfection from none. If you add a Unit before 100, how doth it multiply it to 1100? If you ſet a Unit before twenty Millions, it preſently makes the Number ſwell up to an hundred and twenty Millions: and ſo powerful is a Unit by adding it to Numbers, that it will infinitely inlarge them to ſuch a vaſtneſs that ſhall tranſcend the capacity of the beſt Arithmetician to count them. By ſuch a Meditation as this you may have ſome proſpect of the Power of that God who is only Unity; the Beginning of all things, as a Unit is the beginning of all Numbers; and can perform as many things really, as a Unit can numerically, that is, can do as much in the making of Creatutes, as a Unit can do in the multiplying of Numbers. The Omnipotence of God was ſcarce denied by any Heathen, that did not deny the Being of a God, and that was Pliny, and that upon weak Arguments.

22. Indeed we cannot have a conception of God, if we conceive him not moſt Powerful, as well as moſt Wiſe: He is not a God, that cannot do what he will, and perform all his pleaſure. If we imagine him reſtrain'd in his Power, we imagine p. 422him limited in his Eſſence. As he hath an infinite Knowledge to know what is poſſible, he cannot be without an infinite Power to do what is poſſible. As he hath a Will to reſolve what he ſees good, ſo he cannot want a Power to effect what he ſees good to decree. As the Eſſence of a Creature cannot be conceiv'd without that activity that belongs to his nature; as when you conceive Fire, you cannot conceive it without a power of burning and warming; and when you conceive Water, you cannot conceive it without a power of moiſtning and cleanſing: So you cannot conceive an Infinite Eſſence without an Infinite Power of activity. And therefore a Heathen could ſay, If you know God, you know he can do all things; and therefore ſaith Auſtin, Give me not only a Chriſtian but a Jew, not only a Jew but a Heathen, that will deny God to be Almighty. A Jew, a Heathen may deny Chriſt to be Omnipotent, but no Heathen will deny God to be Omnipotent, and no Devil will deny either to be ſo: God cannot be conceiv'd without ſome Power, for then he muſt be conceiv'd without Action: Whoſe then are thoſe products and effects of Power which are viſible to us in the World? to whom do they belong? who is the Father of them? God cannot be conceiv'd without a Power ſuitable to his Nature and Eſſence; if we imagine him to be of an Infinite Eſſence, we muſt imagine him to be of an Infinite Power and Strength.

In particular, I ſhall ſhew,

1. The Nature of God's Power.

2. Reaſons to prove that God muſt needs be Powerful.

3. How his Power appears; in Creation, in Government, in Redemption.

4. The Ʋſe.

1I. What this Power is; or the Nature of it.

1. Power ſometimes ſignifies Authority: And a Man is ſaid to be Mighty and Powerful in regard of his Dominion, and the right he hath to Command multitudes of other perſons to take his part; but Power taken for Strength, and Power taken for Authority, are diſtinct things, and may be ſeparated from one another: Power may be without Authority, as in ſucceſsful Invaſions that have no juſt foundation: Authority may be without Power; as in a Juſt Prince, expell'd by an unjuſt Rebellion, the Authority reſides in him, though he be over-power'd, and is deſtitute of Strength to ſupport and exerciſe that Authority. The Power of God is not to be underſtood of his Authority and Dominion, but his Strength to act, and the word in the Text properly ſignifies Strength.foreign.

2. This Power is divided ordinarily into Abſolute and Ordinate. Abſolute, is that Power whereby God is able to do that which he will not do, but is poſſible to be done: Ordinate, is that Power whereby God doth that which he hath decreed to do, that is, which he hath ordained or appointed to be exerciſed**Scaliger, Publ. exercit. 365. §. 8.. Which are not diſtinct Powers, but one and the ſame Power; his Ordinate Power is a part of his Abſolute; for if he had not a Power to do every thing that he could will, he might not have a Power to do every thing that he doth will.

The Object of his Abſolute Power is all things poſſible; ſuch things that imply not a contradiction, ſuch that are not repugnant in their own nature to be done, and ſuch as are not contrary to the Nature and Perfections of God to be done: Thoſe things that are repugnant in their own nature to be done are ſeveral, as to make a thing which is paſt not to be paſt. As for Example, The World is created; God could have choſe whether he would create the World, and after it is created he hath Power to diſſolve it; but after it was created, and when it is diſſolved, it will be eternally true, that the World was created, and that it was diſſolved; for it is impoſſible, that that which was once true, ſhould ever be falſe: If it be true that the World was created, it will for ever be true that it was created, and cannot be otherwiſe. And alſo, if it be once true that God hath decreed, 'tis impoſſible in its own nature to be true that God hath not decreed. Some things are repugnant to the Nature and Perfections of God: As it is impoſſible for his Nature to die and periſh; impoſſible for him in regard of Truth, to lye and deceive. But of this hereafter; only at preſent to underſtand the Object of Gods Abſolute Power to be things poſſible, that is, poſſible in Nature; not by any ſtrength in themſelves, or of themſ…lves; for nothing hath no ſtrength, and every thing is nothing before it comes into being††Eſtius in Sent. lib. 1. diſt. 43. §. 2.: So God by his Abſolute Power might have prevented the Sin p. 423of the Fallen Angels, and ſo have preſerved them in their firſt habitation. He might by his Abſolute Power have reſtrained the Devil from tempting of Eve, or reſtrained Her and Adam from ſwallowing the Bait, and joyning hands with the Temptation. By his Abſolute Power, God might have given the reins to Peter to betray his Maſter, as well as to deny him; and employed Judas in the ſame glorious and ſucceſsful Service, wherein he employed Paul. By his Abſolute Power he might have created the World Millions of years before he did create it, and can reduce it into its empty Nothing this moment. This the Baptiſt affirms, when he tells us, That God is able of theſe Stones (meaning the Stones in the Wilderneſs, and not the People which came out to him out of Judea, which were Children of Abraham) to raiſe up Children to Abraham, Mat. 3.9. that is, there is a poſſibility of ſuch a thing, there is no contradiction in it, but that God is able to do it if he pleaſe.

But now the Object of his Ordinate Power, is all things ordained by him to be done, all things decreed by him; and becauſe of the Divine ordination of things, this Power is called Ordinate; and what is thus ordained by him he cannot but do, becauſe of his Unchangeableneſs. Both thoſe Powers are expreſt, Mat. 26.53, 54. My Father can ſend twelve legions of Angels, there is his Abſolute Power; but how then ſhall the Scriptures be fulfilled, that thus it must be? there is his Ordinate Power. As his Power is free from any act of his Will, 'tis called Abſolute; as it is joyned with an act of his Will, it is called Ordinate. His Abſolute Power is neceſſary, and belongs to his Nature; his Ordinate Power is free, and belongs to his Will; a Power guided by his Will; not, as I ſaid before, that they are two diſtinct Powers, both belonging to his Nature, but the latter is the ſame with the former, only it is guided by his Will and Wiſdom.

33. It follows then, That the Power of God is that ability and ſtrength, whereby he can bring to paſs whatſoever he pleaſe. Whatſoever his infinite Wiſdom can direct, and whatſoever the infinite purity of his Will can reſolve. Power, in the primary notion of it, doth not ſignifie an act, but an ability to bring a thing into act; 'tis Power, as able to act before it doth actually produce a thing: As God had an Ability to create before he did create, he had Power before he acted that Power without. Power notes the principle of the Action, and therefore is greater than the Act it ſelf. Power exercis'd and diffus'd, in bringing forth and nurſing up its particular Objects without, is unconceivably leſs than that Strength which is Infinite in himſelf, the ſame with his Eſſence, and is indeed Himſelf: By his Power exercis'd he doth whatſoever he actually Wills; but by the Power in his Nature, he is able to do whatſoever he is able to Will. The Will of Creatures may be, and is more extenſive than their Power; and their Power more contracted and ſhortened, than their Will: But, as the Prophet ſaith, His Counſel ſhall stand, and he will do all his pleaſure, Iſai. 46.10. His Power is as great as his Will, that is, whatſoever can fall within the verge of his Will, falls within the compaſs of his Power. Though he will never actually Will this or that, yet ſuppoſing he ſhould Will it, he is able to perform it: So that you muſt in your notion of Divine Power, enlarge it further than to think, God can only do what he hath reſolved to do; but that he hath as Infinite a Capacity of Power to act, as he hath an Infinite Capacity of Will to reſolve.

Beſides, this Power is of that nature, that he can do whatſoever he pleaſes without difficulty, without reſiſtance; it cannot be checked, reſtrained, fruſtrated**Cra. Syntag. lib. 3. cap. 17. p. 611.. As he can do all things poſſible in regard of the Object, he can do all things eaſily in regard of the manner of acting: What in humane Artificers is Knowledge, Labour, Induſtry, that in God is his Will; his Will works without labour, his works ſtand forth as he Wills them. Hands and Arms are aſcribed to him for our Conceptions, becauſe our power of acting is diſtinct from our will; but Gods Power of acting is not really diſtinct from his Will; 'tis ſufficient to the exiſtence of a thing, that God Wills it to exiſt; he can act what he will only by his Will, without any Inſtruments. He needs no Matter to work upon, becauſe he can make ſomething from nothing; all Matter owes it ſelf to his Creative Power: He needs no time to work in, for he can make Time, when he pleaſes to begin to work: He needs no Copy to work by, Himſelf is his own Pattern and Copy in his Works. All created p. 424Agents want Matter to work upon. Inſtruments to work with, Copies to work by; Time to bring either the births of their Minds, or the works of their hands to perfection: But the Power of God needs none of theſe things, but is of a vaſt and Incomprehenſible nature, beyond all theſe. As nothing can be done without the compaſs of it, ſo it ſelf is without the compaſs of every Created Underſtanding.

44. This Power is of a diſtinct conception from the Wiſdom and Will of God. They are not really diſtinct, but according to our Conceptions. We cannot diſcourſe of Divine things, without obſerving ſome proportion of them with humane, aſcribing unto God the Perfections, ſifted from the Imperfections of our Nature. In Us there are three Orders, of Underſtanding, Will, Power; and accordingly three Acts, Counſel, Reſolution, Execution; which though they are diſtinct in Us, are not really diſtinct in God. In our Conceptions, the Apprehenſion of a thing belongs to the Underſtanding of God; Determination, to the Will of God; Direction, to the Wiſdom of G…d; Execution, to the Power of God. The Knowledge of God regards a thing as poſſible, and as it may be done; the Wiſdom of God regards a thing as fit, and convenient to be done; the Will of God reſolves that it ſhall be done; the Power of God is the application of his Will, to effect what it hath reſolved. Wiſdom is a fixing the Being of things, the meaſures and perfections of their ſeveral Beings; Power is a conferring thoſe Perfections and Beings upon them. His Power is his ability to act, and his Wiſdom is the Director of his action: His Will orders, his Wiſdom guides, and his Power effects. His Will as the ſpring, and his Power as the worker, are expreſt Pſal. 115.3. He hath done whatſoever he pleaſed. He commanded, and they were created, Pſal. 140.5. and all three expreſt Eph. 1.11. Who works all things according to the counſel of his own will: So that the Power of God is a Perfection (as it were) ſubordinate to his Underſtanding and Will, to execute the reſults of his Wiſdom and the orders of his Will; to his VViſdom as directing, becauſe he works skilfully; to his Will as moving and applying, becauſe he works voluntarily and freely. The exerciſe of his Power depends upon his Will: His Will is the ſupream cauſe of every thing that ſtands up in Time, and all things receive a Being as he wills them. His Power is but Will perpetually working, and diffuſing it ſelf in the ſeaſon his Will hath fixed from Eternity; 'tis his Eternal Will in perpetual and ſucceſſive ſprings and ſtreams in the Creatures; 'tis nothing elſe but the conſtant efficacy of his Omnipotent Will. This muſt be underſtood of his Ordinate Power: But his Abſolute Power is larger than his Reſolving Will: for though the Scripture tells us, He hath done whatſoever he will; yet it tells us not, that he hath done whatſoever he could: He can do things that he will never do.

Again, His Power is diſtinguiſht from his Will in regard of the Exerciſe of it, which is after the act of his Will: His Will was converſant about Objects, when his Power was not exercis'd about them. Creatures were the objects of his VVill from Eternity, but they were not from Eternity the effects of his Power. His Purpoſe to Create was from Eternity, but the execution of his Purpoſe was in Time. Now this execution of his VVill we call his Ordinate Power: His VViſdom and his VVill are ſuppoſed antecedent to his Power, as the Counſel and Reſolve, as the Cauſe precedes the performance of the Purpoſe, as the effect.**Gamacheus. Some diſtinguiſh his Power from his Underſtanding and VVill, in regard that his Underſtanding and VVill are larger than his Abſolute Power; for God underſtands Sins, and wills to permit them, but he cannot himſelf do any Evil or Unjuſt action, nor have a power of doing it. But this is not to diſtinguiſh that Divine Power, but Impotence; for to be unable to do Evil is the perfection of Power; and to be able to do things Unjuſt and Evil, is a weakneſs, imperfection, and inability. Man indeed wills many things that he is not able to perform, and underſtands many things that he is not able to effect; he underſtands much of the Creatures, ſomething of Sun, Moon and Stars; he can conceive many Suns, many Moons, yet is not able to create the leaſt Atom: But there is nothing that belongs to Power but God underſtands, and is able to effect. To ſum this up, The VVill of God is the Root of all, the VViſdom of God is the Copy of all, and the Power of God is the Framer of all.

p. 42555. The Power of God gives activity to all the other perfections of his Nature, and is of a larger extent and efficacy, in regard of its Objects, than ſome perfections of his Nature. I put them both together.

11. It contributes Life and Activity to all the other perfections of his Nature. How vain would be his Eternal Counſels, if Power did not ſtep in to execute them? His Mercy would be a feeble pity, if he were deſtitute of Power to relieve; and his Juſtice a ſlighted Scarecrow, without Power to puniſh; his Promiſes an empty ſound, without Power to accompliſh them. As Holineſs is the Beauty, ſo Power is the Life of all his Attributes in their exerciſe; and as Holineſs, ſo Power is an Adjunct belonging to All, a Term that may be given to All. God hath a powerful Wiſdom to attain his Ends, without interruption: He hath a powerful Mercy to remove our Miſery; a powerful Juſtice to lay all Miſery upon Offenders: He hath a powerful Truth to perform his Promiſes; an Infinite Power to beſtow Rewards and inflict Penalties. 'Tis to this purpoſe Power is firſt put in the two things which the Pſalmiſt had heard, Pſal. 62.11, 12. Twice have I heard, or two things have I heard; firſt Power, then Mercy and Juſtice, included in that expreſſion, Thou rendreſt to every man according to his work: In every perfection of God he heard of Power. This is the Arm, the Hand of the Deity, which all his other Attributes lay hold on, when they would appear in their Glory; this hands them to the World; by this they act, in this they triumph. Power framed every ſtage for their appearance in Creation, Providence, Redemption.

22. 'Tis of a larger extent in regard of its Objects, than ſome other Attributes. Power doth not alway ſuppoſe an Object, but conſtitutes an Object. It ſuppoſeth an Obiect in the act of Preſervation, but it makes an Object in the act of Creation; but Mercy ſuppoſeth an object Miſerable, yet doth not make it ſo. Juſtice ſuppoſeth an object Criminal, but doth not conſtitute it ſo: Mercy ſuppoſeth him Miſerable, to relieve him; Juſtice ſuppoſeth him Criminal, to puniſh him: but Power ſuppoſeth not a thing in real exiſtence, but as poſſible; or rather, it is from Power that any thing hath a poſſibility, if there be no repugnancy in the nature of the thing.

Again, Power extends further than either Mercy or Juſtice. Mercy hath particular Objects, which Juſtice ſhall not at laſt be willing to puniſh; and Juſtice hath particular Objects, which Mercy at laſt ſhall not be willing to refreſh: but Power doth, and alway will extend to the Objects of both Mercy and Juſtice. A Creature, as a Creature, is neither the object of Mercy nor Juſtice, nor of Rewarding Goodneſs: A Creature, as Innocent, is the Object of Rewarding Goodneſs; a Creature, as Miſerable, is the Object of Compaſſionate Mercy; a Creature, as Criminal, is the Object of Revenging Juſtice: but all of them the Objects of Power, in conjunction with thoſe Attributes of Goodneſs, Mercy, and Juſtice, to which they belong. All the Objects that Mercy, and Juſtice, and Truth, and Wiſdom, exerciſe themſelves about, have a poſſibility and an actual Being from th…s perfection of Divine Power. 'Tis Power firſt frames a Creature in a capacity of Nature for Mercy or Juſtice, though it doth not give an immediate qualification for the exerciſe of either. Power makes Man a Rational Creature, and ſo confers upon him a Nature mutable, which may be Miſerable by its own fault, and puniſhable by Gods Juſtice; or pityable by Gods Compaſſion, and relievable by Gods Mercy: but it doth not make him Sinful, whereby he becomes miſerable and puniſhable.

Again, Power runs through all the degrees of the ſtates of a Creature. As a thing is poſſible, or may be made, 'tis the Object of Abſolute Power; as it is factibile, or ordered to be made, 'tis the Object of Ordinate Power: As a thing is actually made, and brought into Being, it is the Object of Preſerving Power. So that Power doth ſtretch out its Arms to all the Works of God, in all their Circumſtances, and at all Times. When Mercy ceaſeth to relieve a Creature, when Juſtice ceaſeth to puniſh a Creature, Power ceaſeth not to preſerve a Creature. The Bleſſed in Heaven, that are out of the reach of puniſhing Juſtice, are for ever maintained by Power in that Bleſſed Condition: the Damned in Hell, that are caſt out of the Boſom of Intreating Mercy, are for ever ſuſtain'd in thoſe remedileſs Torments by the Arm of Power.

p. 42666. This Power is Originally and Eſſentially in the Nature of God, and not diſtinct from his Eſſence. 'Tis Originally and Eſſentially in God. The ſtrength and power of Great Kings is originally in their People, and managed and ordered by the Authority of the Prince for the Common good. Though a Prince hath Authority in his Perſon to Command, yet he hath not ſufficient Strength in his Perſon, without the Aſſiſtance of Others, to make his Commands to be obeyed. He hath not a ſingle Strength in his own Perſon to conquer Countries and Kingdoms, and increaſe the Number of his Subjects: He muſt make uſe of the Arms of his own Subjects, to over-run other places, and yoke them under his Dominion: But the Power of all things that ever were, are, or ſhall be, is Originally and Eſſentially in God. 'Tis not deriv'd from any thing without him, as the Power of the greateſt Potentates in the World is: Therefore Pſal. 62.11. it is ſaid, Power belongs unto God, that is, ſolely, and to none elſe. He hath a Power to make his Subjects, and as many as he pleaſes; to create Worlds, to enjoyn Precepts, to execute Penalties, without calling in the ſtrength of his Creatures to his Aid. The Strength that the Subjects of a Mortal Prince have, is not deriv'd to them from the Prince, though the Exerciſe of it for this or that end, is ordered and directed by the Authority of the Prince: But what Strength ſoever any thing hath to act as a Means, it hath from the Power of God as Creator, as well as whatſoever Authority it hath to act is from God, as a Rector and Governour of the World. God hath a Strength to act without Means, and no Means can act any thing without his Power and Strength communicated to them. As the Clouds in the 8th Verſe before the Text, are called Gods Clouds, his Clouds: So all the Strength of Creatures may be called, and truly is, Gods Strength and Power in them; a drop of Power ſhot down from Heaven, originally only in God. Creatures have but a little Mite of Power; ſomewhat communicated to them, ſomewhat kept and reſerved from them, of what they are capable to poſſeſs. They have limited Natures, and therefore a limited Sphere of Activity. Clothes can warm us, but not feed us; Bread can nouriſh us, but not cloath us. One Plant hath a Medicinal quality againſt one Diſeaſe, another againſt another; but God is the poſſeſſor of Univerſal Power, the Common Exchequer of this Mighty Treaſure. He acts by Creatures, as not needing their power, but deriving power to them: What he acts by them, he could act himſelf without them: And what they act as from themſelves, is derived to them from Him through Inviſible Chanels. And hence it will follow, that becauſe Power is Eſſentially in God, more Operations of God are poſſible than are exerted.

And as Power is Eſſentially in God, ſo it is not diſtinct from his Eſſence. It belongs to God in regard of the unconceivable Excellency and Activity of his Eſſence††Ratione ſummae actualitatis eſſentiae. Suarez, vol. 1. p. 150, & 151.. And Omnipotence is nothing but the Divine Eſſence efficacious ad extra. 'Tis his Eſſence as operative, and the immediate principle of Operation: As the power of Enlightning in the Sun, and the power of Heating in the Fire, are not things diſtinct from the Nature of them; but the Nature of the Sun bringing forth Light, and the Nature of the Fire bringing forth Heat. The power of Acting is the ſame with the Subſtance of God, though the Action from that Power be terminated in the Creature. If the Power of God were diſtinct from his Eſſence, he were then compounded of Subſtance and Power, and would not be the moſt Simple Being. As when the Underſtanding is inform'd in ſeveral parts of Knowledge; it is skill'd in the Government of Cities and Countries, it knows this or that Art: It Learns Mathematicks, Philoſophy; this, or that Science. The Underſtanding hath a power to do this; but this power, whereby it Learns thoſe Excellent things, and brings forth Excellent Births, is not a thing diſtinct from the Underſtanding it ſelf; we may rather call it the Underſtanding powerful, than the Power of the Underſtanding; and ſo we may rather ſay, God powerful, than ſay, the Power of God; becauſe his Power is not diſtinct from his Eſſence.

From both theſe it will follow, That this Omnipotence is incommunicable to any Creature; no Creature can inherit it, becauſe it is a contradiction for any Creature to have the Eſſence of God. This Omnipotence is a peculiar Right of God, wherein no Creature can ſhare with him. To be Omnipotent is to be Eſſentially p. 427God▪ And for a Creature to be Omnipotent, is for a Creature to be its own Creator. It being therefore the ſame with the Eſſence of the Godhead, it cannot be communicated to the Humanity of Chriſt, as the Lutherans ſay it is, w…thout the communication of the Eſſence of the Godhead *; for then the Humanity of Chriſt would not be Humanity, but Deity. If Omnipotence were communicated to the Humanity of Chriſt, the Eſſence of God were alſo communicated to his Humanity, and then Eternity would be communicated. His Humanity then was not given him in Time, his Humanity would be uncompounded, that is, his Body would be no Body, his Soul no Soul. Omnipotence is Eſſentially in God; 'tis not diſtinct from the Eſſence of God, 'tis his Eſſence, Omnipotent, able to do all things.

7. Hence it follows, That this Power is infinite; Eph. 1.19. What is the exceeding greatneſs of his power, &c. According to the working of his mighty power. God were not Omnipotent, unleſs his Power were Infinite; for a Finite Power is a limited Power, and a limited Power cannot effect every thing that is poſſible. Nothing can be too difficult for the Divine Power to effect: He hath a Fulneſs of Power, an Exceeding Strength, above all Humane Capacities; 'tis a Mighty power ††Eph. 1.19.Eph 1:19, able to do above all that we can ask or think ‖‖Eph. 3.20.Eph 3:20: That which he acts, is above the power of any Creature to act. Infinite Power conſiſts in the bringing things forth from nothing. No Creature can imitate God in this Prerogative of Power. Man indeed can carve various Forms, and erect various pieces of Art; but from preexiſtent Matter. Every Artificer hath the Matter brought to his hand, he only brings it forth in a new Figure. Chimiſts ſeparate one thing from another, but create nothing, but ſever thoſe things which were before compacted and crudled together: But when God ſpeaks a powerful Word, Nothing begins to be Something: Things ſtand forth from the Womb of Nothing and obey his mighty Command, and take what Forms he is pleaſed to give them. The Creating one thing, though never ſo ſmall and minute, as the leaſt Fly, cannot be but by an Infinite Power; much leſs can the producing of ſuch Variety we ſee in the World. His Power is Infinite, in regard it cannot be reſiſted by any thing that he hath made; nor can it be confin'd by any thing he can will to make. His Greatneſs is unſearchable *. 'Tis a Greatneſs, not of quantity, but quality.Pſal. 145.3.Ps 145:3 The Greatneſs of his Power hath no end: 'Tis a vanity to imagine any limits can be affixed to it, or that any Creature can ſay, Hitherto it can go, and no further. 'Tis above all Conception, all Inquiſition of any Created Underſtanding. No Creature ever had, nor ever can have that ſtrength of Wit and Underſtanding, to conceive the extent of his Power, and how Magnificently he can work.

1. His Eſſence is Infinite. As in a Finite Subject there is a Finite Vertue: ſo in an Infinite Subject there muſt be an Infinite Vertue. Where the Eſſence is limited, the Power is ſo††Operationes ſequuntur eſſentiam.: Where the Eſſence is unlimited, the Power knows no bounds‖‖Aq…in par. 1. Qu. 25. Artic. 2.. Among Creatures, the more excellency of Being and Form any thing hath, the more activity, vigour and power it hath, to work according to its Nature. The Sun hath a mighty power to warm, enlighten and fructifie, above what the Stars have; becauſe it hath a vaſter Body, more intenſe degrees of light, heat, and vigour. Now, if you conceive the Sun made much greater than it is, it would proportionably have greater degrees of power to heat and enlighten than it hath now: And were it poſſible to have an Infinite Heat and Light, it would infinitely heat and enlighten other things; for every thing is able to act according to the Meaſures of its Being: Therefore, ſince the Eſſence of God is unqueſtionably Infinite, his power of Acting muſt be ſo alſo. His Power (as was ſaid before) is one and the ſame with his Eſſence: And though the Knowledge of God extends to more Objects than his Power, becauſe he knows all Evils of Sin, which becauſe of his Holineſs he cannot commit; yet it is as Infinite as his Knowledge, becauſe it is as much one with his Eſſence, as his Knowledge and Wiſdom is: For as the Wiſdom or Knowledge of God, is nothing but the Eſſence of God, Knowing; ſo the Power of God, is nothing but the Eſſence of God, Able.

2. The Objects of Divine Power are innumerable. The Objects of Divine Power are not Eſſentially Infinite; and therefore we muſt not meaſure the Infiniteneſs of Divine Power by an Ability to make an Infinite Being; becauſe there p. 428is an Incapacity in any created thing to be Infinite; for to be a Creature and to be Infinite; to be Infinite and yet Made, is a contradiction. To be Infinite, and to be God, is one and the ſame thing. Nothing can be Infinite, but God; nothing but God is Infinite. But the Power of God is Infinite, becauſe it can produce Infinite effects, or Innumerable things, ſuch as ſurpaſs the Arithmetick of a Creature; nor yet doth the Infiniteneſs conſiſt ſimply in producing innumerable Effects; for that a Finite Cauſe can produce. Fire can by its finite and limit d Heat burn numberleſs combuſtible things and parcels; and the Underſtanding of Man hath an infinite number of thoughts and acts of Intellection, and Thoughts different from one another. Who can number the Imaginations of his Fancy, and Thoughts of his Mind, the ſpace of one Month or Year? much leſs of Forty or an Hundred years; yet all theſe Thoughts are about things that are in Being, or have a foundation in things that are in Being. But the Infiniteneſs of Gods Power conſiſts in an ability to produce Infinite Effects, formally diſtinct, and diverſe from one another; ſuch as never had Being, ſuch as the Mind of Man cannot conceive:Eph. 3.20.Eph 3:20 Able to do above what we can think, Eph. 3.20. And whatſoever God hath made, or is able to make, he is able to make in an Infinite manner, by calling them to ſtand forth from nothing. To produce innumerable Effects of diſtinct Natures, and from ſo diſtant a term as Nothing, is an argument of Infinite Power.

Now, that the Objects of Divine Power are Innumerable appears, becauſe God can do Infinitely more th…n he hath done, or will do. Nothing that God hath done can enfeeble or dull his Power; there ſtill reſides in him an Ability beyond all the ſetled Contrivances of his Underſtanding, and Reſolves of his Will, which no Effects which he hath wrought can drain and put to a ſtand. As he can raiſe Stones to be Children to Abraham **Mat. 3.9.Matt 3:9; ſo with the ſame mighty Word whereby he made one World, he can make Infinite numbers of Worlds, to be the Monuments of his Glory. After the Prophet Jeremy, 32.17. had ſpoke of Gods Power in Creation, he adds, And nothing is too hard for thee. For one World that he hath made, he can create Millions: For one Star which he hath beautified the Heavens with, he could have garniſht it with a Thouſand, and multiplied, if he had pleaſed,Rom. 4.17.Rom 4:17 every one of thoſe into Millions, for he can call things that are not; not ſome things, but all things poſſible. The barren Womb of Nothing can no more reſiſt his Power now to educe a World from it, than it could at firſt: No doubt, but for one Angel which he hath made, he could make many Worlds of Angels. He that made one with ſo much eaſe, as by a Word, cannot want Power to make many more, till he wants a Word. The Word that was not too weak to make One, cannot be too weak to make Multitudes. If from One Man he hath, in a way of Nature, multiplied ſo many in all Ages of the World, and covered with them the whole Face of the Earth; he could in a Supernatural way, by One Word, multiply as many more. 'Tis the breath of the Almighty that gives life, Job. 33.4. He can create infinite Species and kinds of Creatures more than he hath created, more variety of Forms: For ſince there is no ſearching of his Greatneſs, there is no conceiving the numberleſs poſſible effects of his Power. The Underſtanding of Man can conceive Numberleſs things poſſible to be, more than have been or ſhall be. And ſhall we imagine, that a Finite Underſtanding of a Creature hath a greater Omnipotency to conceive things poſſible, than God hath to produce things poſſible? When the Underſtanding of Man is tyr'd in its Conceptions, it muſt ſtill be concluded, That the Power of God extends, not only to what can be conceiv'd, but infinitely beyond the meaſures of a Finite faculty. Touching the Almighty we cannot find him out, he is excellent in power and in judgment, Job. 36.23. For the Underſtanding of Man, in its Conceptions of more kind of Creatures, is limited to thoſe Creatures which are: It cannot, in its own Imagination conceive any thing, but what hath ſome foundation in and from ſomething already in Being. It may frame a new kind of Creature, made up of a Lion, a Horſe, an Ox; but all thoſe parts whereof its Conception is made, have diſtinct Beings in the World, though not in that compoſition as his Mind mixes and joyns them: But no queſtion but God can create Creatures that have no reſemblance with any kind of Creatures yet in Being. 'Tis certain, that if God only knows thoſe things which he hath done, and will do, and not all things poſſible to be done p. 429by him, his knowledge were finite; ſo if he could do no more than what he hath done, his Power would be finite.

1. Creatures have a power to act about more objects than they do. The Underſtanding of man can frame from one Principle of Truth many Concluſions and Inferences more than it doth. Why cannot then the Power of God frame from one firſt Matter, an infinite number of Creatures more than have been created? The Almightineſs of God in producing real Effects, is not inferiour to the Underſtanding of man in drawing out real Truths. An Artificer that makes a Watch, ſuppoſing his li…e and health, can make many more of a different form and motion: And a Limner can draw many Draughts, and frame many Pictures with a new variety of Colours, according to the richneſs of his Fancy. If theſe can do ſo, that require a preexiſtent Matter fram'd to their hands, God can much more, who can raiſe beautiful Structures from nothing. As long as men have matter, they can diverſifie the matter, and make new Figures from it: So long as there is nothing, God can produce out of that nothing whatſoever he pleaſes.

We ſee the ſame in Inanimate Creatures. A ſpark of Fire hath a vaſt Power in it; it will kindle other things, increaſe and enlarge it ſelf: Nothing can be exempt from the active force of it. It will alter by conſuming or refining whatſoever you offer to it. It will reach all, and refuſe none; and by the efficacious power of it, all thoſe new Figures which we ſee in Metals, are brought forth: When you have expoſed to it a multitude of things, ſtill add more, it will exert the ſame ſtrength; yea, the vigour is increaſed rather than diminiſht. The more it catcheth, the more fiercely and irreſiſtibly it will act; you cannot ſuppoſe an end o… its operation, or a decreaſe of its ſtrength, as long as you can conceive its duration and continuance: This muſt be but a weak ſhadow of that infinite Power which is in God. Take another Inſtance in the Sun: It hath power every year to produce Flowers and Plants from the Earth; and as is able to produce them now, as it was at the firſt lighting it and rearing it in the Sphear wherein it moves. And if there were no kind of Flowers and Plants now created, the Sun hath a power reſiding in it, ever ſince its firſt Creation, to afford the ſame warmth to them for the nouriſh…ng and bringing them forth. Whatſoever you can conceive the Sun to be able to do in regard of Plants, that can God do in regard of Worlds; produce more Worlds than the Sun doth Plants every year, without wearineſs, without languiſhment. The Sun is able to influence more things than it doth, and produce numberleſs effects; but it doth not do ſo much as it is able to do, becauſe it wants matter to work upon: God therefore who wants no matter, can do much more than he doth; He can either act by ſecond Cauſes if there were more, or make more ſecond Cauſes if he pleas'd.

2. God is the moſt free Agent. Every free Agent can do more than he will do. Man being a free Creature, can do more than ordinarily he doth will to do. God is moſt free, as being the Spring of Liberty in other Creatures: He acts not by a neceſſity of Nature; as the waves of the Sea, or the motions of the Wind; and therefore is not determin'd to thoſe things which he hath already called forth into the World. If God be infin…tely wiſe in contrivance, he could contrive more than he hath, and therefore can effect more than he hath effected. He doth not act to the extent of his Power upon all occaſions. 'Tis according to his will that he works, Eph. 1. 'Tis not according to his work that he wills; his work is an evidence of his will, but not the rule of his will. His Power is not the rule of his Will, but h…s Will is the diſpoſer of his Power, according to the light of his infinite Wiſdom, and other Attributes that direct his Will; and therefore his Power is not to be meaſur'd by his actual Will. No doubt, but he could in a moment have produced that World which he took ſix days time to frame: He could have drown'd the old World at once, without prolonging the time till the revolution of forty days: He was not limited to ſuch a term of time by any weakneſs, but by the determination of his own Will. God doth not do the hundred thouſandth part of what he is able to do, but what is convenient to do, according to the …nd which he hath propoſed to himſelf. Jeſus Chriſt, as Man, could have ask'd Legions of Angels; and God, as a Soveraign, could have ſent them††Matth. 26 53.Matt 26:53. God could raiſe the dead every day if he pleaſed, but he doth not: He could heal every d ſeaſed perſon in a p. 430moment, but he doth not: As God can will more than he doth actually will; ſo he can do more than he hath actually done: He can do whatſoever he can will; he can will more Worlds, and therefore can create more Worlds. If God hath not abil…ty to do more than he will do, he then can do no more than what he actually hath done; and then it will follow, that he is not a free, but a natural and neceſſary Agent, which cannot be ſuppoſed of God.

22. This Power is infinite in regard of action. As he can produce numberleſs Objects above what he hath produced, ſo he could produce them more magnificently than he hath made them. As he never works to the extent of his Power in regard of things, ſo neither in regard of the manner of acting; for he never acts ſo but he could act in a higher and perfecter manner.

1. His Power is infinite in regard of the independency of Action: He wants no Inſtrument to act. When there was nothing but God, there was no cauſe of action but God: When there was nothing in being but God, there could be no inſtrumental Cauſe of the being of any thing. God can perfect his action without dependance on any thing‖‖Suarez. vol. 1. ac Deo. p. 151.; And to be ſimply independent, is to be ſimply infinite. In this reſpect it is a Power incommunicable to any Creature, though you conceive a Creature in higher degrees of perfection than it is. A Creature cannot ceaſe to be dependent, but it muſt ceaſe to be a Creature: To be a Creature and independent, are terms repugnant to one another.

2. But the infiniteneſs of Divine Power conſiſts in an ability to give higher degrees of perfection to every thing which he hath made. **Becan. Sum. Theol. p. 82.As his Power is infinite extenſivè, in regard of the multitude of Objects he can bring into being; ſo it is infinite intenſivè, in regard of the manner of operation, and the endowments he can beſtow upon them. Some things indeed God doth ſo perfect, that higher degrees of perfection cannot be imagined to be added to them††Becan. Sum. Theol. p. 84.. As the Humanity of Chriſt cannot be united more gloriouſly than to the Perſon of the Son of God; a greater degree of perfection cannot be conferred upon it. Nor can the Souls of the Bleſſed have a nobler Object of viſion and fruition than God himſelf, the infinite Being: No higher than the enjoyment of himſelf can be conferred upon a Creature, Reſpectu termini. This is not want of power: He cannot be greater becauſe he is greateſt, nor better becauſe he is beſt; nothing can be more than infinite. But as to the things which God hath made in the World, he could have given them other manner of beings than they have. A human Underſtanding may improve a thought or concluſion; ſtrengthen it with more and more force of reaſon, and adorn it with richer and richer elegancy of Language: Why then may not the Divine Providence produce a World more perfect and excellent than this? He that makes a plain Veſſel, can embelliſh it more, engrave more Figures upon it, according to the capacity of the ſubject: And cannot God do ſo much more with his Works? Could not God have made this World of a larger quantity, and the Sun of a greater bulk and proportionable ſtrength to influence a bigger World? ſo that this World would have been to another that God might have made, as a Ball or a Mount, this Sun as a Star to another Sun that he might have kindled. He could have made every Star a Sun, every ſpire of Graſs a Star, every grain of Duſt a Flower, every Soul an Angel. And though the Angels be perfect Creatures, and unexpreſſibly more glorious than a viſible Creature; yet who can imagine God ſo confin'd, that he cannot create a more excellent kind, and endow thoſe which he hath made with excellency of a higher rank than he inveſted them with at the firſt moment of their Creation? Without queſtion God might have given the meaner Creatures more excellent endowments, put them into another order of nature for their own good and more diffuſive uſefulneſs in the World. What is made uſe of by the Prophet ‖‖Mal 2.15.Mal 2:15in another caſe, may be uſed in this, Yet had he a reſidue of Spirit. The capacity of every Creature might have been enlarg'd by God; for no work of his in the World doth equal his Power, as nothing that he hath framed doth equal his Wiſdom. The ſame matter which is the matter of the body of a Beaſt, is the matter of a Plant and Flower; is the matter of the body of a Man; and ſo was capable of a higher form and higher perfections, than God hath been pleas'd to beſtow upon it. And he had power to beſtow that perfection on one part of matter which he denied to it, and beſtowed on another p. 431part. If God cannot make things in a greater perfection, there muſt be ſome limitation of him: He cannot be limited by another, becauſe nothing is ſuperiour to God. If limited by himſelf, that limitation is not from a want of Power, but a want of Will. He can by his own Power raiſe Stones to be Children to Abraham **Matth. 3.9.Matt 3:9: He could alter the nature of the Stones, form them into Human Bodies, dignifie them with rational Souls, inſpire thoſe Souls with ſuch Graces that may render them the Children of Abraham. But for the more fully underſtanding the nature of this Power, we may obſerve,

1. That though God can make every thing with a higher degree of perfection, yet still within the limits of a finite Being. No Creature can be made infinite, becauſe no Creature can be made God. No Creature can be ſo improved, as to equal the goodneſs and perfection of God††Gamach in Aquin. tom. 1. qu. 25.; yet there is no Creature, but we may conceive a poſſibility of its being made more perfect in that rank of a Creature than it is: As we may imagine a Flower or Plant to have greater beauty and richer qualities imparted to it by Divine Power, without rearing it ſo high as to the dignity of a rational or ſenſitive Creature. Whatſoever perfections may be added by God to a Creature, are ſtill finite perfections; and a multitude of finite excellencies can never amount to the value and honour of infinite: As if you add one number to another as high as you can, as much as a large piece of Paper can contain, you can never make the numbers really infinite, though they may be infinite in regard of the inability of any human Underſtanding to count them. The finite condition of the Creature ſuffers it not to be capable of an infinite perfection. God is ſo great, ſo excellent, that it is his perfection not to have any Equal; the defect is in the Creature, which cannot be elevated to ſuch a pitch; as you can never make a Gallon meaſure to hold the quantity of a Butt, or a Butt the quantity of a River, or a River the fulneſs of the Sea.

2. Though God hath a Power to furniſh every Creature with greater and nobler perfections than he hath beſtowed upon it, yet he hath framed all things in the perfecteſt manner, and moſt convenient to that end for which he intended them. Every thing is endowed with the beſt nature and quality ſutable to Gods end in Creation, though not in the beſt manner for it ſelf‖‖Beſt. ex parte faclentis & modi, but not ex parte rei. Eſti. in Senten. lib. 1. diſtin. 44. § 2.. In regard of the Univerſal end, there cannot be a better; for God himſelf is the End of all things, who is the ſupream Goodneſs. Nothing can be better than God, who could not be God if he were not Superlatively beſt or Optimus; and he hath ordered all things for the declaration of his Goodneſs or Juſtice, according to the behaviours of his Creatures. Man doth not conſider what ſtrength or power he can put forth in the means he uſeth to attain ſuch an end, but the ſutableneſs of them to his main deſign, and ſo fits and marſhals them to his grand purpoſe. Had God only created things that are moſt excellent, he had created only Angels and Men; how then would his Wiſdom have been conſpicuous in other works in the ſubordination and ſubſerviency of them to one another? God therefore determin'd his Power by his Wiſdom:**Aquin. part. 1. qu. 25. artic. 6. And though his abſolute Power could have made every Creature better, yet his ordinate Power, which in every ſtep was regulated by his Wiſdom, made every thing beſt for his deſign'd intention. A Muſician hath a power to wind up a ſtring on a Lute to a higher and more perfect Note in it ſelf, but in wiſdom he will not do it, becauſe the intended Melody would be diſturb'd thereby, if it were not ſuted to the other Strings on the Inſtrument; a Diſcord would mar and taint the Harmony which the Luteniſt deſign'd. God in Creation obſerved the Proportions of Nature: He can make a Spider as ſtrong as a Lion; but according to the order of Nature which he hath ſetled, 'tis not convenient that a Creature of ſo ſmall a compaſs ſhould be as ſtrong as one of a greater bulk. The abſolute Power of God could have prepared a Body for Chriſt as glorious as that he had after his Reſurrection; but that had not been agreeable to the end deſign'd in his Humiliation: And therefore God acted moſt perfectly by his ordinate Power, in giving him a Body that wore the Livery of our Infirmities. Gods Power is alway regulated by his Wiſdom and Will; and though it produceth not what is moſt perfect in it ſelf, yet what is moſt perfect and decent in relation to the end he fixed. And ſo in his Providence, though he could rack the whole Frame of Nature to bring about his ends in a more miraculous way and aſtoniſhment to Mortals; yet his Power is uſually p. 432and ordinarily confin'd by his Will to act in concurrence with the nature of the Creatures, and direct them according to the Laws of their being, to ſuch ends which he aims at in their conduct, without violencing their Nature.

33. Though God hath an abſolute Power to make more Worlds, and infinite numbers of other Creatures, and to render every Creature a higher mark of his Power, yet in regard of his decree to the contrary, he cannot do it. He hath a Phyſical Power, but after his reſolve to the contrary, not a Moral Power: The exerciſe of his Power is ſubordinate to his decree, but not the eſſence of his Power.††Gamach in Aquin. tom. 1. quest. 25. The decree of God takes not away any Power from God, becauſe the Power of God is his own Eſſence, and uncapable of change; and is as great phyſically and eſſentially after his decree as it was before; only his Will hath put in a bar to the demonſtration of all that Power which he is able to exerciſe. As a Prince that can raiſe a 100000 men for an Invaſion, raiſes only 20 or 30000; he here, by his order limits his Power, but doth not deveſt himſelf of his Authority and Power to raiſe the whole number of the Forces of his Dominions if he pleaſes: The Power of God hath more Objects than his Decree hath; but ſince it is his perfection to be immutable, and not to change his Decree, he cannot morally put forth his Power upon all thoſe Objects, which as it is eſſentially in him, he hath Ability to do.‖‖Crell. de Deo, cap. 22. God hath decreed to ſave thoſe that believe in Chriſt, and to judge Unbelievers to everlaſting Perdition: He cannot morally damn the firſt, or ſave the latter; yet he hath not deveſted himſelf of his Abſolute Power to ſave all, or damn all. Or ſuppoſe God hath decreed not to create more Worlds than this we are now in, doth his decree weaken his ſtrength to create more if he pleaſed: His not creating more is not a want of ſtrength, but a want of will: 'Tis an act of Liberty, not an act of Impotency. As when a man ſolemnly reſolves not to walk in ſuch a way, or come at ſuch a place, his Reſolution deprives him not of his natural ſtrength to walk thither; but fortifies his Will againſt uſing his ſtrength in any ſuch motion to that place. The Will of God hath ſet bounds to the exerciſe of his Power, but doth not infringe that Abſolute Power which ſtill reſides in his Nature: He is girded with more power than he puts forth**Pſal. 65.6.Ps 65:6.

44. As the Power of God is infinite in regard of his Eſſence, in regard of the Objects, in regard of Action, ſo Fourthly, in regard of Duration. The Apoſtle calls it an eternal power ††Rom. 1.20.Rom 1:20. His eternal Power is collected and concluded from the things that are made: They muſt needs be the products of ſome Being which contains truly in it ſelf all Power, who wrought them without Engines, without Inſtruments; and therefore this Power muſt be infinite, and poſſeſſed of an unalterable vertue of acting. If it be eternal, it muſt be infinite, and hath neither beginning nor end; what is eternal hath no bounds. … it be eternal, and not limited by time, it muſt be infinite, and not to be reſtrain'd by any finite Object: His Power never begun to be, nor ever ceaſeth to be, it cannot languiſh; men are fain to unbend themſelves, and muſt have ſome time to recruit their tyred ſpirits: But the Power of God is perpetually vigorous, without any interrupting qualm. Iſa. 40.28. Hast thou not known, haſt thou not heard that the everlaſting God the Lord, the Creator of the ends of the Earth fainteth not, neither is weary? That Might which ſuffered no diminution from Eternity, but hatcht ſo great a World by brooding upon nothing, will not ſuffer any dimneſs or decreaſe to Eternity. This Power being the ſame with his Eſſence, is as durable as his Eſſence, and reſides for ever in his Nature.

88. The Eighth Conſideration, for the right underſtanding of this Attribute, The impoſſibility of Gods doing ſome things, is no infringing of his Almightineſs, but rather a ſtrengthning of it. 'Tis granted that ſome things God cannot do; or rather, as Aquinas and others, 'tis better to ſay, ſuch things cannot be done, than to ſay that God cannot do them; to remove all kind of imputation or reflection of weakneſs on God‖‖Robinſ. obſervat. p. 14., and becauſe the reaſon of the impoſſibility of thoſe things is in the nature of the things themſelves.

1. Firſt, Some things are impoſſible in their own nature. Such are all thoſe things which imply a Contradiction; as for a thing to be, and not to be at the ſame time; for the Sun to ſhine, and not to ſhine at the ſame moment of time; for a Creature to act, and not to act at the ſame inſtant: One of thoſe parts muſt be p. 433falſe; for if it be true that the Sun ſhines this moment, it muſt be falſe to ſay it doth not ſhine. So it is impoſſible that a rational Creature can be without reaſon: 'Tis a contradiction to be a rational Creature, and yet want that which is eſſential to a rational Creature. So it is impoſſible that the Will of man can be compelled, becauſe Liberty is the Eſſence of the Will; while it is Will it cannot be conſtrain'd; and if it be conſtrain'd it ceaſeth to be Will.**Magalano. de ſcientiâ Dei, part. 2. c. 6. § 3. God cannot at one time act as the Author of the Will, and the Deſtroyer of the Will. 'Tis impoſſible that Vice and Virtue, Light and Darkneſs, Life and Death ſhould be the ſame thing. Thoſe things admit not of a Conception in any Underſtanding. Some things are impoſſible to be done, becauſe of the incapability of the ſubject; as for a Creature to be made infinite, independent, to preſerve it ſelf without the Divine concourſe and aſſiſtance. So a Brute cannot be taken into communion with God, and to everlaſting ſpiritual Bleſſedneſs, becauſe the Nature of a Brute is uncapable of ſuch an Elevation: A rational Creature only can underſtand and reliſh ſpiritual delights, and is capable to enjoy God and have communion with him. Indeed God may change the nature of a Brute, and beſtow ſuch Faculties of Underſtanding and Will upon it, as to render it capable of ſuch a Bleſſedneſs; but then 'tis no more a Brute, but a rational Creature; but while it remains a Brute, the excellency of the Nature of God doth not admit of communion with ſuch a Subject: So that this is not for want of Power in God, but becauſe of a deficiency in the Creature: To ſuppoſe that God could make a Contradiction true, is to make himſelf falſe, and to do juſt nothing.

2. Some things are impoſſible to the Nature and Being of God. As to dye, implies a flat repugnance to the Nature of God: To be able to die, is to be able to be caſhierd out of being. If God were able to deprive himſelf of life, he might then ceaſe to be: He were not then a neceſſary, but an uncertain contingent being, and could not be ſaid only to have Immortality, as he is††1 Tim. 6.16.1 Tim 6:16. He cannot dye who is life it ſelf, and neceſſarily Exiſtent: He cannot grow old or decay, becauſe he cannot be meaſur'd by time. And this is no part of Weakneſs, but the perfection of Power. His Power is that whereby he remains for ever fixed in his own everlaſting being; that cannot be reckoned as neceſſary to the Omnipotence of God, which all Mankind count a part of weakneſs in themſelves. God is Omnipotent becauſe he is not Impotent; and if he could dye, he would be Impotent, not Omnipotent: Death is the feebleneſs of Nature. 'Tis undoubtedly the greateſt impotence to ceaſe to be: Who would count it a part of Omnipotency to diſenable himſelf, and ſink into nothing and not being. The impoſſibility for God to dye, is not a fit Article to impeach his Omnipotence; this would be a ſtrange way of arguing, a thing is not powerful, becauſe it is not feeble, and cannot ceaſe to be powerful; for Death is a ceſſation of all Power.‖‖Auguſt. God is Almighty in doing what he will, not in ſuffering what he will not. To dye is not an active, but a paſſive Power; a defect of a Power: God is of too noble a Nature to periſh.

Some things are impoſſible to that eminency of Nature which he hath above all Creatures; as to walk, ſleep, feed, theſe are Imperfections belonging to Bodies and compounded Natures. If he could walk, he were not every where preſent: Motion ſpeaks Succeſſion. If he could encreaſe, he would not have been perfect before.

3. Some things are impoſſible to the glorious perfections of God. God cannot do any thing unbecoming his holineſs and goodneſs; any thing unworthy of himſelf, and againſt the perfections of his Nature. God can do whatſoever he can will. As he doth actually do whatſoever he doth actually will; ſo it is poſſible for him to do whatſoever it is poſſible for him to will. He doth whatſoever he will, and can do whatſoever he can will; but he cannot do what he cannot will: He cannot will any unrighteous thing, and therefore cannot do any unrighteous thing. God cannot love ſin, this is contrary to his Holineſs; he cannot violate his Word, this is a denial of his Truth; he cannot puniſh an Innocent, this is contrary to his Goodneſs; he cannot cheriſh an impenitent Sinner, this is an injury to h…s Juſtice: He cannot forget what is done in the World, this is a diſgrace to his Omniſcience; he cannot deceive his Creature: This is contrary to his faithfulneſs: none of theſe things can be done by him, becauſe of the perfection of his Nature. p. 434Would it not be an imperfection in God to abſolve the Guilty, and condemn the Innocent? Is it congruous to the righteous and holy nature of God to command Murder and Adultery; to command men not to worſhip him, but to be baſe and unthankful? Theſe things would be againſt the Rules of Righteouſneſs. As when we ſay of a good Man, he cannot rob or fight a Duel; we do not mean that he wants a courage for ſuch an Act, or that he hath not a natural ſtrength and knowledge to manage his Weapon as well as another; but he hath a righteous Principle ſtrong in him which will not ſuffer him to do it; his will is ſetled againſt it: No Power can paſs into Act unleſs applied by the will. But the will of God cannot will any thing but what is worthy of him, and decent for his Goodneſs.

1. The Scripture ſaith 'tis impoſſible for God to lye **Hebr. 6.18.Heb 6:18; and God cannot deny himſelf becauſe of his faithfulneſs††2 Tim. 2.13.2 Tim 2:13. As he cannot dye, becauſe he is life it ſelf; as he cannot deceive, becauſe he is goodneſs it ſelf; as he cannot do an unwiſe action, becauſe he is wiſdom it ſelf; ſo he cannot ſpeak a falſe word, becauſe he is truth it ſelf. If he ſhould ſpeak any thing as true, and not know it, where is his infinite Knowledge and Comprehenſiveneſs of Underſtanding? If he ſhould ſpeak any thing as true, which he knows to be falſe, where is his infinite Righteouſneſs? If he ſhould deceive any Creature, there is an end of his Perfection of Fidelity and Veracity. If he ſhould be deceiv'd himſelf, there is an end of his Omniſcience; we muſt then fancy him to be a deceitful God, an ignorant God, that is, no God at all.‖‖Becan. ſum. Theolog. p. …3. If he ſhould lye, he would be God and no God; God upon ſuppoſition, and no God, becauſe not the firſt Truth. All Unrighteouſneſs is Weakneſs, not Power; 'tis a Defection from right Reaſon, a Deviation from Moral Principles, and the Rule of perfect Action, and ariſeth from a defect of Goodneſs and Power: 'Tis a Weakneſs, and not Omnipotence, to loſe Goodneſs:**Maximus Tyrius. God is Light, 'tis the perfection of Light not to become Darkneſs, and a want of Power in Light, if it ſhould become Darkneſs: His Power is infinitely ſtrong, ſo is his Wiſdom infinitely clear, and his Will infinitely pure: Would it not be a part of Weakneſs to have a diſorder in himſelf, and theſe Perfections ſhock one againſt another? Since all Perfections are in God in the moſt Soveraign height of Perfection, nothing can be done by the Infiniteneſs of one againſt the Infiniteneſs of the other. He would then be unſtable in his own Perfections, and depart from the infinite rectitude of his own Will, if he ſhoul do an evil action. Again;††Ambroſe. What is an Argument of greater ſtrength, then to be utterly ignorant of Infirmity? God is Omnipotent, becauſe he cannot do Evil, and would not be Omnipotent if he could: Thoſe things would be Marks of Weakneſs, and not Characters of Majeſty. Would you count a ſweet Fountain impotent, becauſe it cannot ſend forth bitter Streams? Or the Sun weak, becauſe it cannot diffuſe Darkneſs as well as Light in the Air? There is an inability ariſing from Weakneſs, and an ability ariſing from Perfection: 'Tis the Perfection of Angels and bleſſed Spirits, that they cannot ſin: And it would be the Imperfection of God, if he could do Evil.

2. Hence it follows, that 'tis impoſſible that a thing paſt ſhould not be paſt. If we aſcribe a Power to God, to make a thing that is paſt not to be paſt, we do not truly aſcribe Power to him, but a Weakneſs: For it is to make God to lye: As though God might not have created man, yet after he had created Adam, though he ſhould preſently have reduced Adam to his firſt nothing, yet it would be for ever true that Adam was created, and it would for ever be falſe that Adam never was created: So though God may prevent ſin, yet when ſin hath been committed, it will alway be true that ſin was committed: It will never be true to ſay ſuch a Creature that did ſin, did not ſin; his ſin cannot be recalled: Though God by pardon take off the Guilt of Peter's denying our Saviour, yet it will be eternally true, that Peter did deny him. It is repugnant to the Righteouſneſs and Truth of God, to make that which was once true to become falſe, and not true; that is, to make a Truth to become a Lye, and a Lye to become a Truth.

This is well argued from Hebr. 6.18. 'Tis impoſſible for God to lye. ‖‖Becan. ſum. Theol. p 84. Crel. de Deo, cap. 22.The Apoſtle argues, that what God had promiſed and ſworn will come to paſs, and cannot but come to paſs. Now if God could make a thing paſt not to be paſt, this conſequence would not be good, for then he might make himſelf not to have promiſed, p. 435not to have ſworn, after he hath promiſed and ſworn: And ſo if there were a power to undo that which is paſt, there would be no foundation for Faith, no certainty of Revelation. It cannot be aſſerted, that God hath created the World, that God hath ſent his Son to dye, that God hath accepted his death for man: Theſe might not be true, if it were poſſible that, that which hath been done, might be ſaid never to have been done: So that what any may imagine to be a want of Power in God, is the higheſt perfection of God; and the greateſt ſecurity to a believing Creature that hath to do with God.

Fourthly, Some things are impoſſible to be done, becauſe of God's Ordination. Some things are impoſſible, not in their own nature, but in regard of the determin'd Will of God: So God might have deſtroy'd the World after Adam's fall, but it was impoſſible; not that God wanted Power to do it, but becauſe he did not only decree from Eternity to create the World, but did alſo decree to redeem the World by Jeſus Chriſt, and erected the World in order to the manifeſtation of his glory in Chriſt. Eph. 1.4.5. The choice of ſome in Chriſt was before the foundation of the World: Suppoſing that there was no hinderance in the Juſtice of God to pardon the ſin of Adam after his fall, and to execute no puniſhment on him; yet in regard of Gods threatning, that in the day he eat of the forbidden fruit, he ſhould dye, it was impoſſible. So though it was poſſible that the Cup ſhould paſs from our bleſſed Saviour, that is, poſſible in its own nature; yet it was not poſſible in regard of the determination of Gods Will; ſince he had both decreed and publiſht his Will to redeem Man by the Paſſion and Blood of his Son. Theſe things God by his abſolute Power might have done, but upon the account of his decree, they were impoſſible, becauſe it is repugnant to the Nature of God to be mutable: 'Tis to deny his own Wiſdom which contriv'd them, and his own Will which reſolv'd them, not to do that which he had decreed to do. This would be a diffidence in his Wiſdom, and a change of his Will. The impoſſibility of them is no reſult of a want of Power, no mark of an Imperfection, of Feebleneſs and Impotence; but the Perfection of Immutability and Unchangeableneſs.