Existence and Attributes of God, Discourse 10 (2 of 3)

Existence and Attributes of God · Discourse 10 (2 of 3)

p. 435Thus have I endeavoured to give you a right Notion of this excellent Attribute of the Power of God, in as plain terms as I could; which may ſerve us for a matter of Meditation, Admiration, Fear of him, Truſt in him, which are the proper Uſes we ſhould make of this Doctrine of Divine Power. The want of a right underſtanding of this Doctrine of the Divine Power hath cauſed many to run into mighty Abſurdities; I have therefore taken the more pains to explain it.

II. The ſecond thing I propoſed, is the Reaſons to prove God to be Omipotent. The Scripture deſcribes God by this Attribute of Power. Pſal. 115.3. He hath done whatſoever he pleaſed. It ſometimes ſets forth his Power in a way of deriſion of thoſe that ſeem to doubt of it. When Sarah doubted of his ability to give her a Child in her old Age, Gen. 18.14. Is any thing too hard for the Lord? They deſerve to be ſcoff't, that will deſpoil God of his ſtrength, and meaſure him by their ſhallow Models. And when Moſes uttered ſomething of unbelief of this Attribute, as if God were not able to feed 600000 Iſraelites beſides Women and Children, which he aggravates by a kind of imperious ſcoff; Shall the flocks and the herds be ſlain for them to ſuffice them? Or ſhall all the fiſh of the Sea be gathered together for them? &c. Numb. 11.23. God takes him up ſhort, verſ. 23. Is the Lords hand waxed ſhort? What, can any weakneſs ſeize upon my Hand? Can I not draw out of my own Treaſures what is needful for a ſupply? The Hand of God is not at one time ſtrong, and another time feeble. Hence it is that we read of the Hand and Arm of God, an out-ſtretched Arm; becauſe the ſtrength of a man is exerted by his Hand and Arm; the Power of God is called the Arm of his Power, and the right hand of his Strength. Sometimes, according to the different manifeſtation of it, it is expreſt by Finger, when a leſs power is evidenc'd; by Hand, when ſomething greater; by Arm, when more mighty than the former. Since God is Eternal, without limits of time, he is alſo Almighty, without limits of ſtrength. As he cannot be ſaid to be more in Being now than he was before; ſo he is neither more nor leſs in ſtrength than he was before: As he cannot ceaſe to be, ſo he cannot ceaſe to be Powerful, becauſe he is Eternal. His Eternity and p. 436Power are link't together as equally demonſtrable**Rom. 1.20.Rom 1:20; God is called the God of Gods, El Elohim ††Dan. 11.36.Dan 11:36, the Mighty of Mighties, whence all mighty perſons have their activity and vigor: He is called the Lord of Hoſts, as being the Creator and Conductor of the heavenly Militia.

Reaſon 1. The Power that is in Creatures demonſtrates a greater and an unconceivable Power in God. Nothing in the World is without a power of Activity according to its Nature: No Creature but can act ſomething: The Sun warms and enlightens every thing: It ſends its Influences upon the Earth, into the bowels of the Earth, into the depths of the Sea: All Generations owe themſelves to its inſtrumental Vertue: How powerful is a ſmall Seed to riſe into a mighty Tree with a lofty top, and extenſive branches, and ſend forth other Seeds, which can ſtill multiply into numberleſs Plants? How wonderful is the Power of the Creator, who hath endowed ſo ſmall a Creature as a Seed with ſo fruitful an Activity? Yet this is but the vertue of a limited nature: God is both the producing and preſerving cauſe of all the vertue in any Creature, in every Creature: The power of every Creature belongs to him as the Fountain, and is truly his Power in the Creature. As he is the firſt Being, he is the original of all Being; as he is the firſt Good, he is the Spring of all Goodneſs; as he is the firſt Truth, he is the ſource of all Truth; ſo as he is the firſt Power, he is the Fountain of all Power.

1. He therefore that communicates to the Creature what power it hath, contains eminently much more power in himſelf. Pſal. 94.10. He that teaches man knowledge, ſhall not he know? So he that gives created Beings power, ſhall not he be Powerful? The firſt Being muſt have as much Power as he hath given to others: He could not transfer that upon another, which he did not tranſcendently poſſeſs himſelf. The ſole cauſe of created Power cannot be deſtitute of any Power in himſelf. We ſee that the power of one Creature tranſcends the power of another. Beaſts can do the things that Plants cannot do; beſides the power of growth, they have a power of ſenſe and progreſſive motion: Men can do more than Beaſts; they have rational Souls to meaſure the Earth and Heavens, and to be repoſitories of multitudes of things, Notions and Concluſions. We may well imagine Angels to be far ſuperior to man: The power of the Creator muſt far ſurmount the power of the Creature, and muſt needs be Infinite; for if it be limited, it is limited by himſelf or by ſome other; if by ſome other, he is no longer a Creator, but a Creature; for that which limits him in his Nature, did communicate that Nature to him; not by himſelf, for he would not deny himſelf any neceſſary Perfection: We muſt ſtill conclude a reſerve of Power in him, that he that made theſe can make many more of the ſame kind.

2. All the power which is diſtinct in the Creatures, must be united in God. One Creature hath a ſtrength to do this, another to do that; every Creature is as a Ciſtern filled with a particular and limited power, according to the capacity of its nature, from this Fountain; all are diſtinct Streams from God: But the ſtrength of every Creature, though diſtinct in the rank of Creatures, is united in God the Center, whence thoſe lines were drawn, the Fountain whence thoſe Streams were deriv'd: If the power of one Creature be admirable, as the power of an Angel, which the‖‖Pſal. 103.20.Ps 103:20 Pſalmiſt ſaith, excelleth in ſtrength; how much greater muſt the power of a Legion of Angels be? How unconceivably ſuperior the power of all thoſe numbers of ſpiritual Natures, which are the excellent Works of God? Now if all this particular power which is in every Angel diſtinct, were compacted in one Angel, how would it exceed our Underſtanding, and be above our power to form a diſtinct Conception of it? What is thus divided in every Angel, muſt be thought united in the Creator of Angels, and far more excellent in him. Every thing is in a more noble manner in the Fountain, than in the Streams which diſtill and deſcend from it. He that is the Original of all thoſe diſtinct Powers, muſt be the Seat of all Power without diſtinction: In him is the Union of all without diviſion; what is in them as a quality, is in him as his Eſſence. Again, if all the powers of ſeveral Creatures, with all their principal qualities and vigors, both of Beaſts, Plants, and rational Creatures, were united in one Subject; As if one Lion had the ſtrength of all the Lions that ever were; or if one Elephant had the ſtrength of all the Elephants that ever were; nay, if one Bee had all the power of motion p. 437and ſtinging that all Bees ever had, it would have a vaſt ſtrength; but if the ſtrength of all thoſe thus gathered into one of every kind ſhould be lodged in one ſole Creature, one Man, would it not be a Strength too big for our conception? Or ſuppoſe one Canon had all the force of all the Canons that ever were in the World, what a battery would it make, and, as it were, ſhake the whole frame of Heaven and Earth? All this Strength muſt be much more incomprehenſible in God, all is united in him. If it were in one individual Created Nature, it would ſtill be but a finite Power in a finite Nature: But in God it is Infinite and Immenſe.

Reaſ. 2. If there were not an incomprehenſible Power in God, he would not be infinitely perfect. God is the Firſt Being; It can only be ſaid of him, Eſt, he is. All other things are nothing to him, Leſs than nothing, and vanity, Iſai. 40.17. and reputed as nothing, Dan. 4.35. All the Inhabitants of the Earth, with all their Wit and Strength, are counted as if they were not; juſt in compariſon with Him and his Being, as a little Mote in the Sun-beams: God therefore is a pure Being. Any kind of Weakneſs whatſoever is a defect, a degree of not Being; ſo far as any thing wants this or that Power, it may be ſaid Not to be. Were there any thing of Weakneſs in God, any want of ſtrength which belong'd to the perfection of a Nature, it might be ſaid of God, He is not this or that, he wants this or that perfection of Being, and ſo he would not be a pure Being, there would be ſomething of not Being in him. But God being the Firſt Being, the only Original Being, He is infinitely diſtant from not Being, and therefore infinitely diſtant from any thing of Weakneſs.

**Victorin. in Petar. Tom. 1. p. 333.Again, If God can know whatſoever is poſſible to be done by him and cannot do it, there would be ſomething more in his Knowledge than in his Power. What would then follow? That the Eſſence of God would be in ſome regard greater than it ſelf, and leſs than it ſelf, becauſe his Knowledge and his Power are his Eſſence; his Power as much his Eſſence, as his Knowledge: And therefore, in regard of his Knowledge his Eſſence would be greater, in regard of his Power his Eſſence would be leſs, which is a thing impoſſible to be conceived in a moſt perfect Being. We muſt underſtand this of thoſe things, which are properly and in their own Nature ſubjected to the Divine Knowledge; for otherwiſe God knows more than he can do; for he knows Sin, but he cannot act it; becauſe Sin belongs not to Power, but Weakneſs; and Sin comes under the Knowledge of God, not in it ſelf and its own Nature, but as it is a defect from God, and contrary to Good, which is the proper Object of Divine Knowledge. He knows it alſo not as poſſible to be done by himſelf, but as poſſible to be done by the Creature.††Victorin. in Petar. Tom. 1. p. 233. Again, If God were not Omnipotent, we might imagine ſomething more perfect than God: For if we bar God from any one thing which in its own nature is poſſible, we may imagine a Being that can do that thing, one that is able to effect it; and ſo imagine an Agent greater than God, a Being able to do more than God is able to do, and conſequently a Being more perfect than God: But no Being more perfect than God can be imagin'd by any Creature. Nothing can be called moſt Perfect, if any thing of Activity be wanting to it. Active Power follows the perfection of a thing, and all things are counted more noble, by how much more of Efficacy and Virtue they poſſeſs. We count thoſe the beſt and moſt perfect Plants, that have the greateſt Medicinal Virtue in them, and power of working upon the Body for the cure of Diſtempers. God is perfect of himſelf, and therefore moſt powerful of himſelf. If his Perfection in Wiſdom and Goodneſs be unſearchable, his Power, which belongs to Perfection, and without which all the other Excellencies of his Nature were inſignificant, and could not ſhew themſelves, (as was before evidenc'd) muſt be unſearchable alſo. 'Tis by the Title of Almighty he is denominated, when declared to be Unſearchable to perfection. Job 11.7. Canſt thou by ſearching find out God, canst thou find out the Almighty to perfection? This would be limited and ſearched out, if he were deſtitute of an active Ability to do whatſoever he pleaſed to do, whatſoever was poſſible to be done. As he hath not a perfect liberty of Will, if he could not will what he pleaſed; ſo he would not have a perfect Activity, if he could not do what he willed.

p. 438Reaſon 3. The Simplicity of God manifeſts it. Every Subſtance, the more Spiritual it is, the more Powerful it is. All Perfections are more united in a ſimple, than in a compounded Being. Angels, being Spirits, are more powerful than Bodies. Where there is the greateſt Simplicity, there is the greateſt Unity; and where there is the greateſt Unity, there is the greateſt Power. Where there is a compoſition of a Faculty and a Member, the Member or Organ may be weaken'd and render'd unable to act, though the Power doth ſtill reſide in the Faculty. As a Man, when his Arm or Hand is cut off or broke, he hath the faculty of Motion ſtill; …t he hath loſt that Inſtrument, that part whereby he did manifeſt and put forth that Motion: But God being a pure Spiritual Nature, hath no Members, no Organs to be defac'd or impair'd. All Impediments of Action ariſe either from the nature of the thing that acts, or from ſomething without it. There can be no hindrance to God to do whatſoever he pleaſes; not in himſelf, becauſe he is the Moſt Simple Being, hath no contrariety in himſelf, is not compos'd of divers things: And it cannot be from any thing without himſelf, becauſe nothing is equal to him, much leſs Superiour. He is the Greateſt, the Supream: All things were made by him, depend upon him, nothing can diſappoint his Intentions.

Reaſ. 4. The Miracles that have been in the World evidence the Power of God. Extraordinary productions have awakened Men from their ſtupidity, to the acknowledgment of the Immenſity of Divine Power. Miracles are ſuch effects as have been wrought without the aſſiſtance and cooperation of Natural Cauſes, yea contrary, and beſides the ordinary courſe of Nature, above the reach of any Created Power. Miracles have been; and ſaith Bradwardine **Lib. 1. cap. 1. p. 38., To deny that ever ſuch things were, is uncivil: 'Tis inhuman to deny all the Hiſtories of Jews and Christians; whoſoever denies Miracles, muſt deny all poſſibility of Miracles, and ſo muſt imagine himſelf fully skill'd in the extent of Divine Power. How was the Sun ſuſpended from its Motion for ſome hours;Joſh. 10.13.Josh 10:13 The Dead raiſed from the Grave; Thoſe reduc'd from the brink of it, that had been brought near to it by prevailing Diſeaſes; and this by a word ſpeaking? How were the famiſht Lions bridled from exerciſing their rage upon Daniel, Dan. 6.22.Dan 6:22expos'd to them for a Prey? The activity of the Fire curb'd for the preſervation of the Three Children? Dan. 3.15.Dan 3:15Which proves a Deity more powerful than all Creatures. No power upon Earth can hinder the operation of the Fire upon combuſtible Matter, when they are united, unleſs by quenching the Fire, or removing the Matter: But no created Power can reſtrain the Fire, ſo long as it remains ſo, from acting according to its Nature.Exod. 3.2.Exod 3:2 This was done by God, in the caſe of the Three Children, and that of the Burning Buſh. It was as much miraculous that the Buſh ſhould not conſume, as it was natural that it ſhould burn by the efficacy of the Fire upon it. No Element is ſo obſtinate and deaf, but it hears and obeys his Voice, and performs his Orders, though contrary to its own Nature: All the violence of the Creature is ſuſpended as ſoon as it receives his Command.††Damianus in Petar. He that gave the original to Nature, can take away the neceſſity of Nature: He preſides over Creatures, but is not confin'd to thoſe Laws he hath preſcrib'd to Creatures. He framed Nature, and can turn the Channels of Nature according to his own pleaſure. Men dig into the bowels of Nature, ſearch into all the Treaſures of it, to find Medicines to cure a Diſeaſe, and after all their Attempts it may prove Labour in vain: But God, by one Act of his Will, one Word of his Mouth, overturns the Victory of Death, and reſcues from the moſt deſperate Diſeaſes**Fauch. in Acts Vol. 2. §. 56.. All the Miracles which were wrought by the Apoſtles, either ſpeaking ſome Words, or Touching with the Hand, were not effected by any virtue inherent in their Words or in their Touches. For ſuch Virtue inherent in any created finite Subject would be created and finite it ſelf, and conſequently were incapable to produce effects, which required an infinite Virtue, as Miracles do which are above the power of Nature. So when our Saviour wrought Miracles, it was not by any quality reſident in his humane Nature, but by the ſole Power of his Divinity. The Fleſh could only do what was proper to the Fleſh; but the Deity did what was proper to the Deity. God alone doth wonders. Pſal. 136.4.Ps 136:4Excluding every other cauſe from producing ſuch things. He only doth thoſe things which are above the power of Nature, and cannot be p. 439wrought by any Natural cauſes whatſoever. He doth not hereby put his Omnipotence to any ſtreſs: 'Tis as eaſie with him to turn Nature out of its ſetled courſe, as it was to place it in that ſtation it holds, and appoint it that courſe it runs. All the Works of Nature are indeed Miracles and Teſtimonies of the Power of God producing them, and ſuſtaining them: But Works above the Power of Nature, being Novelties and unuſual, ſtrike Men with a greater admiration upon their appearance, becauſe they are not the products of Nature, but the convulſions of it.

I might alſo add as an Argument, The Power of the Mind of Man to conceive more than hath been wrought by God in the World. And God can work whatſoever Perfection the Mind of man can conceive: Otherwiſe the reaches of a created Imagination and Fancy, would be more extenſive than the Power of God. His Power therefore is far greater than the conception of any Intellectual Creature; elſe the Creature would be of a greater capacity to conceive, than God is to effect. The Creature would have a power of Conception, above Gods Power of Activity; and conſequently a Creature, in ſome reſpect greater than himſelf. Now whatſoever a Creature can conceive poſſible to be done, is but finite in its own nature; and if God could not produce what Being a created Underſtanding can conceive poſſible to be done, he would be leſs than Infinite in Power, nay, he could not go to the extent of what is Finite. But I have touched this before; That God can create more than he hath created, and in a more perfect way of Being, as conſidered ſimply in themſelves.

III. The Third general thing, is to declare, How the Power of God appears, in Creation, in Government, in Redemption.

1. In Creation. With what Majeſtick Lines doth God ſet forth his Power, in the giving Being, and Endowments to all the Creatures in the World?Job 38.Job 38 All that is in Heaven and Earth is his, and ſhews the greatneſs of his Power, Glory, Victory, 1 Chro. 29.11.1 Chr 29:11and Majesty. The Heaven being ſo Magnificent a piece of work, is called emphatically, The Firmament of his Power **Pſal. 150.1.Ps 150:1; his Power being more conſpicuous and unvail'd in that glorious Arch of the World. Indeed, God exalts by his Power ††Job 36.22.Job 36:22, that is, exalts himſelf by his Power in all the Works of his hands; in the ſmalleſt Shrub, as well as the moſt glorious Sun. All his Works of Nature are truly Miracles, though we conſider them not, being blinded with too frequent and cuſtomary a ſight of them; yet in the neglect of all the reſt, the view of the Heavens doth more affect us with aſtoniſhment at the Might of Gods Arm: Theſe declare his Glory, and the Firmament ſhews his handy work. Pſal. 19.1. Pſal. 8.3.Ps 19:1Ps 8:3And the Pſalmiſt peculiarly calls them His Heavens, and the work of his Fingers: Theſe were immediately created by God, whereas many other things in the World were brought into Being by the Power of God, yet by the means of the influence of the Heavens.

1. His Power is the firſt thing evident in the ſtory of the Creation. In the beginning God created the Heavens and the Earth, Gen. 1.1. There's no appearance of any thing in this declaratory Preface, but of Power: The Characters of Wiſdom march after in the diſtinct formation of things, and animating them with ſuitable qualities for an Univerſal good. By Heaven and Earth is meant the whole maſs of the Creatures: By Heaven, all the Aery Region, with all the Hoſt of it; by the Earth is meant, all that which makes the intire inferior Globe. The Jews obſerve, that in the firſt of Geneſis, in the whole Chapter unto the finiſhing the Work in ſix Days, God is called foreign, which is a Name of Power, and that Thirty two times in that Chapter; but after the the finiſhing the ſix days Work, he is called foreign, which according to their notion is a Name of Goodneſs and Kindneſs: **Mercer, 9.7. col. 1, 2.His Power is firſt viſible in framing the World, before his Goodneſs is viſible in the ſuſtaining and preſerving it. It was by this Name of Power and Almighty that he was known in the firſt Ages of the World, not by his Name Jehovah; Exod. 6.3. And I appeared unto Abraham, Iſaack, and Jacob, by the name of God Almighty; but by my name Jehovah was I not known to them. Not but that they were acquainted with the Name, but did not experience the intent of the Name, which ſignified his Truth in the performance of p. 440his Promiſes: They knew him by that name as promiſing, but they knew him not by that Name, as performing. He would be known by his Name Jehovah, True to his Word, when he was about to effect the Deliverance from Egypt; a Type of the Eternal Redemption, wherein the Truth of God, in performing of his firſt Promiſe, is gloriouſly magnified. And hence it is that God is called Almighty more in the Book of Job, than in all the Scripture beſides, I think about Thirty two times, and Jehovah but once, which is Job 12.9. unleſs in Job 38. when God is introduc'd ſpeaking himſelf; which is an Argument of Jobs living before the Deliverance from Egypt, when God was known more by his Works of Creation, than by the performance of his Promiſes, before the Name Jehovah was formally publiſh'd. Indeed, this Attribute of his Eternal Power, is the firſt thing viſible and intelligible upon the firſt glance of the eye upon the Creatures††Rom. 1.20.Rom 1:20. Bring a man out of the Cave where he hath been Nurſt, without ſeeing any thing out of the confines of it, and let him lift up his Eyes to the Heavens, and take a proſpect of that glorious body the Sun, then caſt them down to the Earth, and behold the Surface of it with its Green cloathing; the firſt Notion which will ſtart up in his Mind from that ſpring of Wonders, is that of Power, which he will at firſt adore with a Religious aſtoniſhment. The Wiſdom of God in them is not ſo preſently apparent, till after a more exquiſite conſideration of his Works and Knowledge of the properties of their natures, the conveniency of their ſituations, and the uſefulneſs of their functions, and the order wherein they are linkt together for the good of the Univerſe.

2. By this Creative Power God is often distinguiſht from all the Idols and Falſe gods in the World. And by this Title he ſets forth himſelf when he would act any great and wonderful Work in the World. He is great above all gods, for he hath done whatſoever he pleaſed in Heaven and in Earth. Pſal. 135.5, 6.Ps 135:5Ps 135:6Upon this is founded all the Worſhip he challengeth in the World, as his peculiar glory. Revel. 4.11. Thou art worthy, Oh Lord, to receive glory, honour, and power, for thou haſt Created all things. And Rev. 10.6. I have made the Earth, and created Man upon it. I, even my hands have ſtretched out the Heavens, and all their Hoſt have I commanded, Iſai. 45.12. What is the iſſue, Verſe 16. They ſhall be aſhamed and confounded, all of them, that are makers of Idols. And the weakneſs of Idols is expreſt by this Title, The gods that have not made the Heavens and the Earth, Jer. 10.11. The portion of Jacob is not like them, for he is the former of all things, Verſe 16.

What is not that God able to do, that hath created ſo great a World? How doth the Power of God appear in Creation?

1. In making the World of Nothing. When we ſay, the World was made of Nothing, we mean, that there was no Matter exiſtent for God to work upon, but what he rais'd himſelf in the firſt act of Creation. In this regard, the Power of God in Creation ſurmounts his Power in Providence. Creation ſuppoſeth nothing, Providence ſuppoſeth ſomething in Being. Creation intimates a Creature making, Providence ſpeaks a thing already made, and capable of Government, and in Government. God uſes ſecond Cauſes to bring about his Purpoſes.

1. The World was made of nothing. The Earth which is deſcrib'd as the firſt Matter, without any form or ornament, without any diſtinction or figures, was of Gods forming in the Bulk, before he did adorn it with his Penſil**Gen. 1.1, 2.Gen 1:1Gen 1:2.††Suarez. Vol. 3. p. 33. God in the beginning creating the Heaven and the Earth, includes two things: Firſt, That thoſe were created in the beginning of time, and before all other things. Secondly, That God begun the Creation of the World from thoſe things. Therefore before the Heavens and the Earth there was nothing abſolutely created, and therefore no Matter in being before an act of Creation paſt upon it. It could not be Eternal, becauſe nothing can be Eternal but God; it muſt therefore have a beginning: If it had a beginning from it ſelf, then it was before it was. If it acted in the making it ſelf before it was made, then it had a being before it had a being; for that which is nothing, can act nothing: The action of any thing ſuppoſeth the exiſtence of the thing which acts. It being made, it was not before it was made; for to be made is to be brought into being. It was made then by another, and that p. 441Maker is God. 'Tis neceſſary that the firſt Original of things was from nothing: When we ſee one thing to ariſe from another, we muſt ſuppoſe an Original of the firſt of each kind: As when we ſee a Tree ſpring up from a Seed, we know that Seed came out of the bowels of another Tree; it had a Parent, and it had a Matter; we muſt come to ſome Firſt, or elſe we run into an endleſs Maze: We muſt come to ſome firſt Tree, ſome firſt Seed that had no cauſe of the ſame kind, no matter of it, but was meer nothing.‖‖Suarez. Vol. 3. p. 6. Creation doth ſuppoſe a production …m nothing; becauſe if you ſuppoſe a thing without any real or actual Exiſtence, 'tis not capable of any other production then from nothing: Nothing muſt be ſuppoſed before the World, or we muſt ſuppoſe it Eternal, and that is to deny it to be a Creature, and make it God. The Creation of ſpiritual Subſtances, ſuch as Angels and Souls evince this; thoſe things that are purely ſpiritual, and conſiſt not of matter, cannot pretend to any Original from Matter, and therefore they roſe up from nothing. If ſpiritual things aroſe from nothing, much more may corporeal, becauſe they are of a lower nature than ſpiritual. And he that can create a higher Nature of nothing, can create an inferior nature of nothing. As bodily things are more imperfect than ſpiritual, ſo their Creation may be ſuppoſed eaſier than that of ſpiritual. There was as little need of any matter to be wrought to his hands, to contrive into this viſible Fabrick, as there was to erect ſuch an excellent Order as the glorious Cherubims.

2. This Creation of things from nothing, ſpeaks an infinite power. The diſtance between Nothing and Being, hath been alway counted ſo great, that nothing but an infinite Power can make ſuch diſtances meet together; either for Nothing to paſs into Being, or Being to return to nothing. To have a thing ariſe from nothing, was ſo difficult a Text to thoſe that were ignorant of the Scripture, that they knew not how to fathom it; and therefore laid it down as a certain Rule. That of nothing, nothing is made; which is true of a created Power, but not of an uncreated and Almighty Power. A greater diſtance cannot be imagin'd then that which is between Nothing and Something; that which hath no being, and that which hath: And a greater Power cannot be imagin'd, then that which brings Something out of Nothing.**Amyral Morale, tom. 1. p. 252. We know not how to conceive a Nothing, and afterwards a Being from that Nothing; but we muſt remain ſwallowed up in admiration of the Cauſe that gives it being, and acknowledge it to be without any bounds and meaſures of Greatneſs and Power. The further any thing is from being, the more immenſe muſt that Power be which brings it into being: 'Tis not conceivable that the power of all the Angels in one, can give being to the ſmalleſt ſpire of Graſs. To imagine therefore ſo ſmall a thing as a Bee a Fly, a grain of Corn, or an Atome of Duſt to be made of nothing, would ſtupifie any Creature in the conſideration of it: Much more to behold the Heavens with all the Troop of Stars, the Earth with all its embroidery, and the Sea with all her Inhabitants of Fiſh; and Man, the nobleſt Creature of all, to ariſe out of the Womb of meer Emptineſs. Indeed God had not acted as an Almighty Creator if he had ſtood in need of any Materials, but of his own framing: It had been as much as his Deity was worth if he had not had all within the compaſs of his own Power, that was neceſſary to Operation; if he muſt have been beholden to ſomething without himſelf, and above himſelf, for matter to work upon: Had there been ſuch a neceſſity, we could not have imagin'd him to be Omnipotent, and conſequently not God.

3. In this the power of God exceeds the power of all natural and rational Agents. Nature, or the Order of ſecond Cauſes, hath a vaſt Power: The Sun generates Flies and other Inſects, but of ſome Matter, the Slime of the Earth or a Dunghill: The Sun and the Earth bring forth Harveſts of Corn, but from Seed firſt ſown in the Earth: Fruits are brought forth, but from the Sap of the Plant. Were there no Seed or Plants in the Earth, the power of the Earth would be idle, and the influence of the Sun inſignificant; whatſoever ſtrength either of them had in their Nature, muſt be uſeleſs without matter to work upon. All the united ſtrength of Nature cannot produce the leaſt thing out of nothing: It may multiply and increaſe things, by the powerful bleſſing God gave it at the firſt erecting of the World, but it cannot create. The Word which ſignifies Creation, uſed in Gen. 1.1. is not p. 442aſcrib'd to any ſecond Cauſe, but only to God; a word in that ſenſe as incommunicable to any thing elſe, as the action it ſignifies.

Rational Creatures can produce admirable Pieces of Art from ſmall things, yet ſtill out of Matter created to their hands. Excellent Garments may be woven, but from the Entrails of a ſmall Silkworm. Delightful and Medicinal Spirits and Eſſences may be extracted by ingenious Chymiſts; but out of the Bodies of Plants and Min…rals. No Picture can be drawn without Colours; no Statue engraven withou… …tone, no Building erected without Timber, Stones, and other Materials. Nor can any man raiſe a thought, without ſome Matter framed to his hands, or caſt into him. Matter is by Nature formed to the hands of all Artificers; they beſtow a new Figure upon it, by the help of Inſtruments, and the product of their own Wit and Skill, but they create not the leaſt particle of Matter; when they want it, they muſt be ſupplyed, or elſe ſtand ſtill, as well as Nature; for none of them, or all together, can make the leaſt Mite or Atom. And when they have wrought all that they can, they will not want ſome to find a flaw and defect in their work. God as a Creator hath the only Prerogative, to draw what he pleaſes from nothing, without any defect, without any imperfection: He can raiſe what Matter he pleaſe; enoble it with what form he pleaſes. Of nothing, nothing can be made by any created Agent: But the Omnipotent Architect of the World, is not under the ſame neceſſity, nor is limited to the ſame Rule, and tied by ſo ſhort a Tedder as created Nature, or an ingenious, yet feeble, Artificer.

2. It appears, In raiſing ſuch variety of Creatures from this barren Womb of Nothing, or from the Matter which he firſt commanded to appear out of Nothing. Had there been any preexiſtent Matter, yet the bringing forth ſuch varieties and diverſities of excellent Creatures; ſome with life, ſome with ſenſe, and others with reaſon ſuperadded to the reſt; and thoſe out of indiſpoſed and undigeſted Matter, would argue an infinite Power reſident in the firſt Author of this variegated Fabrick. From this Matter he formed that glorious Sun, which every day diſplays its Glory, ſcatters its Beams, clears the Air, ripens our Fruits, and maintains the propagation of Creatures in the World. From this Matter he lighted thoſe Torches which he ſet in the Heaven to qualifie the darkneſs of the Night: From this he compacted thoſe Bodies of Light, which though they ſeem to us as little ſparks, as if they were the Glow-worms of Heaven, yet ſome of them exceed in greatneſs this Globe of the Earth on which we live. And the higheſt of them hath ſo quick a motion, that ſome tell us, they run in the ſpace of every hour 42 millions of Leagues. From the ſame matter he drew the Earth, on which we walk; from thence he extracted the Flowers to adorn it, the Hills to ſecure the Valleys, and the Rocks to fortifie it againſt the Inundations of the Sea. And on this dull and ſluggiſh Element, he beſtowed ſo great a fruitfulneſs, to maintain, feed, and multiply ſo many Seeds of different kinds, and conferred upon thoſe little Bodies of Seeds a power to multiply their kinds in conjunction with the fruitfulneſs of the Earth to many thouſands. From this rude Matter, the Slime or Duſt of the Earth, he kneaded the Body of Man, and wrought ſo curious a Fabrick, fit to entertain a Soul of a heavenly extraction, form'd by the breath of God **Gen. 2.7.Gen 2:7. He brought Light out of thick Darkneſs, and living Creatures, Fiſh and Foul, out of inanimate waters ††Gen. 1.20.Gen 1:20, and gave a power of ſpontaneous motion to things ariſing from that Matter which had no living motion. To convert one thing into another, is an evidence of infinite Power, as well as creating things of nothing; for the diſtance between life and not life, is next to that which is between being and not being. God firſt forms Matter out of Nothing, and then draws upon and from this indiſpoſed Chaos, many excellent Pourtraitures. Neither Earth nor Sea were capable of producing living Creatures, without an infinite Power working upon it, and bringing into it ſuch variety and multitude of Forms; and this is called by ſome mediate Creation; as the producing the Chaos, which was without form and void, is called immediate Creation. Is not the power of the Potter admirable in forming out of temper'd Clay, ſuch varieties of neat and curious Veſſels, that after they are faſhion'd, and paſt the Furnace, look as if they were not of any kin to the Matter they are formed of? And is it not the ſame with the Glaſs-maker, that from a little melted gelly of Sand and Aſhes, or the Duſt of Flint, can blow up ſo pure a Body p. 443as Glaſs, and in ſuch varieties of ſhapes; and is not the Power of God more admirable, becauſe infinite in ſpeaking out ſo beautiful a World out of nothing; and ſuch varieties of living Creatures from Matter utterly indiſpos'd in its own nature for ſuch forms?

3. And this conducts to a third thing were in the power of God appears, in that He did all this with the greateſt eaſe and facility.

1. Without Inſtruments. As God made the World without the advice, ſo without the aſſiſtance of any other. He ſtretched forth the Heavens alone, and ſpread abroad the Earth by himſelf, Iſai. 44.24. He had no engine, but his Word; no pattern or model but himſelf. What need can he have of Inſtruments, that is able to create what Inſtruments he pleaſes? Where there is no reſiſtance in the Object, where no need of preparation or inſtrumental advantage in the Agent; there the actual determination of the Will is ſufficient to a production. What Inſtrument need we to the thinking of a Thought, or an act of our Will? Men indeed cannot act any thing without Tools; the beſt Artificer muſt be beholden to ſomething elſe for his nobleſt works of Art. The Carpenter cannot work without his Rule, and Ax, and Saw, and other Inſtruments. The Watch-maker cannot act without his File and Pliars: But in Creation, there is nothing neceſſary to Gods bringing forth a World, but a ſimple act of his Will, which is both the principal cauſe, and inſtrumental. He had no Scaffolds to rear it, no Engines to poliſh it, no Hammers or Mattocks to clod and work it together. 'Tis a miſerable Error to meaſure the actions of an Infinite Cauſe by the imperfect model of a Finite, ſince by his own Power and Out-ſtretched Arm, he made the Heaven and the Earth **Jer. 32.17.Jer 32:17.‖‖Gaſſend. What excellency would God have in his work above others, if he needed Inſtruments, as Feeble men do? Every Artificer is counted more admirable, that can frame curious Works with the leſs matter, fewer Tools and aſſiſtances: God uſes Inſtruments in his Works of Providence, not for neceſſity, but for the diſplay of his Wiſdom in the management of them; yet thoſe Inſtruments were originally framed by him without Inſtruments. Indeed, ſome of the Jews thought the Angels were the Inſtruments of God in creating Man, and that thoſe words,Gen. 1.26.Gen 1:26 Let us make Man in our own image, were ſpoken to Angels. But certainly the Scripture, which denies God any Counſellor in the model of Creation††Iſai. 40.12, 13, 14.Isa 40:12Isa 40:13Isa 40:14, doth not joyn any Inſtrument with him in the operation, which is every where aſcribed to himſelf without created aſſiſtance, Iſai. 45.18. It was not to Angels God ſpake in that affair; if ſo, Man was made after the image of Angels, if they were Companions with God in that work: But it is every where ſaid,Gen. 1.27.Gen 1:27 that Man was made after the image of God. Again, the image wherein Man was created, was that of dominion over the lower Creatures, as appears verſe 26. which we find not conferr'd upon Angels; and it is not likely that Moſes ſhould introduce the Angels, as Gods Privy Counſel, of whoſe Creation he had not mention'd one ſyllable. Let us make Man, rather ſignifies the Trinity, and not ſpoken in a Royal ſtyle, as ſome think. Which of the Jewiſh Kings writ in the ſtyle, We? That was the cuſtom of later Times; and we muſt not meaſure the language of Scripture by the ſtyle of Europe, of a far later date than the penning the Hiſtory of the Creation. If Angels were his Counſellors in the Creation of the material World, what Inſtrument had he in the Creation of Angels? If his own Wiſdom were the Director, and his own Will the producer of the one; why ſhould we not think, that he acted by his ſole Power in the other? 'Tis concluded by moſt, that the Power of Creation cannot be deriv'd to any Creature, it being a work of Omnipotency: The drawing Something out from Nothing, cannot be communicated without a communication of the Deity it ſelf. The educing things from Nothing exceeds the capacity of any Creature, and the Creature is of too feeble a Nature to be elevated to ſo high a degree. 'Tis very unreaſonable to think, that God needed any ſuch aid. If an Inſtrument were neceſſary for God to create the World, then he could not do it without that Inſtrument: If he could not, he were not then All-ſufficient in himſelf, if he depended upon any thing without himſelf, for the production or conſummation of his Works. And it might be enquired, how that Inſtrument came into Being: If it begun to be; and there was a time when it was not, it muſt have its Being from the Power of God; and then, why p. 444could not God as well create all things without an Inſtrument, as create that Inſtrument without an Inſtrument? For there was no more Power neceſſary to a producing the whole without Inſtruments, than to produce one Creature without an Inſtrument.

No Creature can in its own nature be an Inſtrument of Creation. If any ſuch Inſtrument were uſed by God, it muſt be elevated in a miraculous and ſupernatural way; and what is ſo an Inſtrument, is in effect no Inſtrument; for it works nothing by its own nature, but from an elevation by a Superior nature, and beyond its own nature. All that power in the Inſtrument is truly the Power of God, and not the power of the Inſtrument. And therefore what God doth by an Inſtrument, he could do as well without. If you ſhould ſee one apply a Straw to Iron, for the cutting of it, and effect it, you would not call the Straw an Inſtrument in that action, becauſe there was nothing in the nature of the Straw to do it. It was done wholly by ſome other force, which might have done it as well without the Straw as with it. The narrative of the Creation in Geneſis removes any Inſtrument from God. The Plants which are preſerved and propagated by the influence of the Sun, were created the Day before the Sun, viz. on the Third day, whereas the Light was collected into the body of the Sun on the Fourth day **Gen. 1.11, 16.Gen 1:11Gen 1:16; to ſhew, that though the Plants do inſtrumentally owe their yearly beauty and preſervation to the Sun, yet they did not in any manner owe their Creation to the the Inſtrumental heat and vigour of it.

2. God created the World by a Word, by a ſimple Act of his Will. The whole Creation is wrought by a Word;Gen. 1.3, 5, &c. throughout the whole Chapter.Gen 1:3Gen 1:5 God ſaid, Let there be Light; and God ſaid, Let there be a Firmament. Not that we ſhould underſtand it of a ſenſible Word, but to expreſs the eaſineſs of this operation to God, as eaſie as a word to Man. We muſt underſtand it of a Powerful order of his own Will, which is expreſt by the Pſalmist in the nature of a Command, Pſal. 33.9. He ſpake and it was done, he commanded and it ſtood faſt; and Pſal. 148.5. He commanded and they were created. At the ſame inſtant that he willed them to ſtand forth, they did ſtand forth. The efficacious Command of the Creator was the Original of All things; he inſenſibility of Nothing obeyed the act of his Will. Creation is therefore enituled a Calling, Rom. 4.17. He calls thoſe things which are not, as if they were. To Create is no more with God, than to Call; and what he calls, preſents it ſelf before him in the ſame poſture that he calls it. He did with more eaſe make a World, than we can form a Thought. 'Tis the ſame eaſe to him to create Worlds, as to decree them: There needs no more than a Reſolve to have things wrought at ſuch a time, and they will be, according to his pleaſure. This Will is his Power: Let there be light, is the Precept of his Will; and there was light, is the effect of his Precept. By a Word was the Matter of the Heavens and the Earth framed: By a Word Things ſeparate themſelves from the rude Maſs into their proper Forms. By a Word, Light aſſociates it ſelf into one body, and forms a Sun: By a Word are the Heavens, as it were, beſpangled with Stars, and the Earth dreſt with Flowers: By a Word, is the World both ceil'd and floor'd. One act of his Will formed the World, and perfected its beauty. All the variety and ſeveral exploits of his Power were not cauſed by diſtinct Words or Acts of Power. God utter'd not diſtinct Words for diſtinct Species; as let there be an Elephant, and let there be a Lion; but as he produced thoſe various Creatures out of one Matter, ſo by one Word. By one ſingle Command, thoſe varieties of Creatures, with their Clothing, Ornaments, diſtinct Notes, Qualities, Functions, were brought forth.Gen. 1.11.Gen 1:11 By one Word, all the Seeds of the Earth, with their various Virtues. By one Word,Gen 1.20.Gen 1:20 all the Fiſh of the Sea, and Fowls of the Air in their diſtinct Natures, Inſtincts,Gen. 1.24.Gen 1:24 Colours. By one Word, all the Beaſts of the Field, with their varieties.††Auguſt. Heaven and Earth, Spiritual and Corporeal Creatures, Mortal and Immortal, the Greater and the Leſs, Viſible and Inviſible, were formed with the ſame eaſe. A Word made the Leaſt, and a Word made the Greateſt. 'Tis as little difficulty to him to produce the higheſt Angel, as the lighteſt Atom. 'Tis enough for the exiſtence of the ſlatelieſt Cherubim, for God only to will his Being. It was enough for the forming and fixing the Sun, to will the compacting of Light into one Body.Gen. 2.7.Gen 2:7 The creation of the Soul of Man is expreſt by Inſpiration: To ſhew, that p. 445it is as eaſie with God to create a Rational Soul, as for Man to breath**Theodoret.. Breathing is natural to Man, by a communication of Gods goodneſs; and the creation of the Soul is as eaſie to God, by virtue of his Almighty Word. As there was no proportion between Nothing and Being; ſo there was as little proportion between a Word and ſuch glorious Effects. A meer Voice, coming from an Omnipotent Will, was capable to produce ſuch Varieties, which Angels and Men have ſeen in all Ages of the World; and this without wearineſs. What labour is there in Willing, what pain could there be in ſpeaking a Word? Iſai. 40.28. The Creator of the ends of the Earth is not weary. And though he be ſaid to Reſt after the Creation, 'tis to be meant a Reſt from work, not a repoſe from wearineſs. So great is the Power of God, that without any Matter, without any Inſtruments, he could create many Worlds, and with the ſame eaſe as he made this.

4. I might add alſo, the appearance of this Power in the Inſtantaneous production of things. The ending of his Word was not only the beginning, but the perfection of every thing he ſpake into Being; not ſeveral Words to ſeveral parts and Members, but one Word, one breath of his Mouth, one act of his Will to the whole ſpecies of the Creatures, and to every Member in each Individual. Heaven and Earth were created in a moment, Six days went to their diſpoſal; and that comly Order we obſerve in the World was the work of a Week: The Matter was formed as ſoon as God had ſpoken the word; and in every part of the Creation, as ſoon as God ſpake the word, Let it be ſo, the anſwer immediately is,Gen. 1.Gen 1 It was ſo; which notes the preſent ſtanding up of the Creature according to the act of his Will: And therefore††Pei…ſ. p. 111. One obſerves, that Let there be light, and there was light, in the Hebrew are the ſame words, without any alteration of Letter or Point, only the conjunctive Particle added foreign Let there be light, and let there be light, to ſhew, that the ſame inſtant of the ſpeaking the Divine word, was the appearance of the Creature: So great was the Authority of his Will.

2. We are to ſhew Gods Power in the Government of the World. As God decreed from Eternity the Creation of things in time, ſo he decreed from Eternity the particular ends of Creatures, and their operations reſpecting thoſe ends. Now as there was need of his Power to execute his Decree of Creation, there is alſo need of his Power to execute his Decree about the manner of Government.‖‖Suarez, Vol. 1. lib 3. cap. 10. All Government is an act of the Underſtanding, Will and Power. Prudence to deſign belongs to the Underſtanding, the election of the Means belongs to the Will, and the accompliſhment of the whole is an act of Power. 'Tis a hard matter to determine which is moſt neceſſary: Wiſdom ſtands in as much need of Power, to perfect; as Power doth of Wiſdom, to model and draw out a ſcheme; though Wiſdom directs, Power muſt effect. Wiſdom and Power are diſtinct things among Men: A Poor man in a Cottage may have more Prudence to Adviſe, than a Privy Counſellor; and a Prince more power to act, than wiſdom to conduct. A Pilot may direct though he be lame, and cannot climb the Maſts and ſpread the Sails: But God is wanting in nothing; neither in Wiſdom to deſign, nor in Will to determine, nor in Power to accompliſh. His Wiſdom is not feeble, nor his Power fooliſh: A Powerful wiſdom could not act what it would, and a Fooliſh power would act more than it ſhould. The Power expreſt in his Government, is ſhadow'd forth in the Living Creatures, which are Gods Inſtruments in it. 'Tis ſaid, Every one of them had four faces; that of a Man to ſignifie Wiſdom; of a Lion, Ezek. 1.10.Ezek 1:10Eagle, the ſtrongeſt among Birds, to ſignifie their Courage and Strength to perform their offices.

This Power is evident in the Natural, Moral, Gracious Government.

There is a Natural Providence, which conſiſts in the preſervation of all things, propagation of them by Corruptions and Generations, and in a Co-operation with them in their motions to attain their ends.

Moral Government is of the Hearts and Actions of Men.

Gracious Government, as reſpecting the Church.

I. His Power is evident in Natural Government.

1. In Preſervation. God is the great Father of the World, to nouriſh it as well as create it**Da…, … 1 Cor. 10. p. 102.1 Cor 10. Man and Beaſt would periſh if there were not Herbs for their p. 446food; and Herbs would wither and periſh, if the Earth were not watered with fruitful ſhowers. This ſome of the Heathens acknowledg'd, in their worſhipping God under the image of an Ox, a uſeful Creature, by reaſon of its ſtrength, to which we owe ſo much of our food in Corn. Hence God is ſtyled the Preſerver of Man and Beaſt. Pſal. …6 6.Ps 6:6Hence the Jews called God**foreign Place; becauſe he is the ſubſiſtence of all things. By the ſame Word whereby he gave Being to things, he gives to them continuance and duration in Being to ſuch a term of time. As they were created by his word, they are ſupported by his word, Heb. 1.3. The ſame powerful Fiat, Gen. 1.11.Gen 1:11Let the Earth bring forth Graſs, when the Plants peep'd upon Man out of nothing, is expreſt every Spring, when they begin to lift up their heads from their naked Roots and Winter graves. The reſurrection of Light every morning, the reviving the pleaſure of all things to the eye; the watering the Vallies from the Mountain Springs; the curbing the natural appetite of the Waters from covering the Earth; every draught that the Beaſt drink, every lodging the Fowls have, every bit of Food for the ſuſtenance of Man and Beaſt, is aſcribed to the Opening of his hand, the diffuſing of his Power, Pſal. 104.27, &c. as much as the firſt Creation of things, and endowing them with their particular nature: Whence the Plants,Verſe 16. which are ſo ſerviceable, are called the Trees of the Lord, of Jehovah, that hath only Being and Power in himſelf. The whole Pſalm is but the deſcription of his preſerving, as the firſt of Geneſis is of his creating Power, 'Tis by this Power Angels have ſo many Thouſand years remained in the power of underſtanding and willing. By this Power things diſtant in their natures have been joyned together, a Spiritual Soul and a Duſty Body knit in a Marriage knot. By this Power the Heavenly Bodies have for ſo many Ages roul'd in their Spheres, and the Tumultuous Elements have perſiſted in their order: By this hath the Matter of the World been to this day continued, and as capable of entertaining forms as it was at the firſt Creation. What an amazing ſight would it be to ſee a man hold a Pillar of the Exchange upon one of his Fingers? What is this to the Power of God, who holds the waters in the hollow of his hand, metes out the Heaven with a ſpan, and weighs the Mountains in ſcales, and the Hills in a ballance?Iſai. 40.12.Isa 40:12

††Daillé Melange, Part 2. p. 457, &c.‖ The preſerving the Earth from the violence of the Sea is a plain inſtance of this Power. How is that raging Element kept pent within thoſe liſts where he firſt lodged it; continues its courſe in its Channel without overflowing the Earth, and daſhing in pieces the lower part of the Creation? The natural ſcituation of the Water is to be above the Earth, becauſe it is lighter; and to be immediately under the Air, becauſe it is heavier than that thinner Element. Who reſtrains this natural quality of it, but that God that firſt formed it? The word of Command at firſt, Hitherto ſhalt thou go, and no further, keeps thoſe Waters linkt together in their Den, that they may not ravage the Earth, but be uſeful to the Inhabitants of it. And when once it finds a gap to enter, what power of Earth can hinder its paſſage? How fruitleſs ſometimes is all the Art of Man to ſend it to its proper Channel, when once it hath ſpread its mighty waves over ſome Countries, and trampled part of the inhabited Earth under its feet? It hath triumphed in its victory, and withſtood all the power of Man to conquer its force. 'Tis only the Power of God that doth bridle it from ſpreading it ſelf over the whole Earth. And that his Power might be more manifeſt, he hath ſet but a weak and ſmall bank againſt it. Though he hath bounded it in ſome places by mighty Rocks, which lift up their heads above it, yet in moſt places by feeble Sand. How often is it ſeen in every ſtormy motion, when the waves boil high and roul furiouſly, as if they would ſwallow up all the neighbouring Houſes upon the Shoar; when they come to touch thoſe Sandy limits, they bow their heads, fall flat, and ſink into the Lap whence they were raiſed; and ſeem to foam with Anger that they can march no further, but muſt ſplit themſelves at ſo weak an obſtacle? Can the Sand be thought to be the cauſe of this? The weakneſs of it gives no footing to ſuch a thought. Who can apprehend, that an enraged Army ſhould retire upon the oppoſition of a Straw in an Infants hand? Is it the nature of the Water? Its retirement is againſt the natural quality of it; pour but a little upon the ground, and you always ſee it ſpread it ſelf: No cauſe can be rendred p. 447in nature; 'tis a ſtanding Monument of the Power of God in the preſervation of the World, and ought to be more taken notice of by us in this Iſland, ſurrounded with it, than by ſome other Countries in the World.

1. We find nothing hath power to preſerve it ſelf. Doth not every Creature upon Earth require the aſſiſtance of ſome other for its maintenance? Can the Ruſh grow up without mire; can the flag grow up without water? Job 8.11. Can Man or Beaſt maintain it ſelf without grain from the bowels of the Earth? Would not every Man tumble into the grave, without the aid of other Creatures to nouriſh him? Whence do theſe Creatures receive that virtue of ſupplying him nouriſhment, but from the Sun and Earth; and whence do they derive that virtue, but from the Creator of all things? And ſhould he but ſlack his hand, how ſoon would they and all their qualities periſh, and the links of the World fall in pieces, and daſh one another into their firſt Chaos and confuſion? All Creatures indeed have an appetite to preſerve themſelves, they have ſome knowledge of the outward Means for their preſervation; ſo have irrational Animals a natural inſtinct, as well as men have ſome skill to avoid things that are hurtful, and apply things that are helpful: But what thing in the World can preſerve it ſelf by an inward influx into its own Being? All things want ſuch a Power without Gods, Fiat, Let it be ſo: Nothing but is deſtitute of ſuch a power for its own preſervation, as much as it is of a power for its own creation. Were there any true Power for ſuch a work, what need of ſo many External helps from things of an inferior nature to that which is preſerved by them?

No created thing hath a Power to preſerve any decayed Being. Who can lay claim to ſuch a virtue, as to recal a withering Flower to its former beauty, to raiſe the head of a drooping Plant, or put life into a gaſping Worm when it is expiring; or put impair'd Vitals into their former poſture? Not a Man upon Earth, nor an Angel in Heaven, can pretend to ſuch a virtue; they may be ſpectators, but not Aſſiſters, and are in this caſe Phyſicians of no value.

2. 'Tis therefore the ſame Power preſerves things which at firſt created them. The Creature doth as much depend upon God in the firſt inſtant of its Being, for its preſervation; as it did when it was nothing, for its production and creation into Being.**Leſſius, de Perfect. divin. p. 69. As the continuance of a Thought of our Mind depends upon the power of our Mind, as well as the firſt framing of that Thought. There is as little difference between Creating and Preſerving Power, as there is between the power of mine Eye to begin an act of Viſion and continue that act of Viſion; as to caſt my Eye upon an Object and continue it upon that Object: As the firſt act is cauſed by the Eye, ſo the duration of that act is preſerved by the Eye; ſhut the Eye and the act of Viſion periſhes, divert the Eye from that Object, and that act of Viſion is exchanged for another. And therefore the Preſervation of things is commonly called a Continual creation: And certainly it is no leſs, if we underſtand it of a Preſervation by an inward influence into the Being of things.††Leſſius, de Sum. bon. p. 580, 581, 582. 'Tis one and the ſame action invariably continued, and obtaining its force every moment: The ſame action whereby he created them of Nothing, and which every moment hath a virtue to produce a thing out of nothing, if it were not yet extant in the World: It remains the ſame without any diminution throughout the whole time wherein any thing doth remain in the World. For all things would return to Nothing, if God did not keep them up in the elevation and ſtate to which he at firſt raiſed them by his Creative Power. Acts 17.28. In him we live and have our being. By him, or by the ſame Power whence we deriv'd our Being, are our lives maintained: As it was his Almighty Power whereby we were, after we had been nothing; ſo it is the ſame Power whereby we now are, after he hath made us ſomething.

Certainly all things have no leſs a dependance on God, than Light upon the Sun, which vaniſheth and hides its head upon the withdrawing of the Sun. And ſhould God ſuſpend that powerful Word, whereby he erected the frame of the World, it would ſink down to what it was, before he commanded it to ſtand …. There needs no new act of Power to reduce things to Nothing, but the ceſſation of that Omnipotent influx: When the appointed time ſet them for their Being comes to a period, they faint and bend down their heads to their diſſolution, they p. 448return to their elements and periſh. Pſal. 104.29. Thou hideſt thy face, and they are troubled: thou takeſt away their breath, they die and return to their duſt. That which was Nothing cannot remain on this ſide Nothing, but by the ſame Power that firſt called it out of Nothing. As when God withdrew his concurring Power from the Fire, its quality ceas'd to act upon the Three Children: ſo if he withdraws his Suſtaining Power from the Creature, its Nature will ceaſe to be.

Gen. 1.22, 23.Gen 1:22Gen 1:232. It appears in Propagation. That powerful word, Increaſe and multiply, pronounced at the firſt Creation, hath ſpread it ſelf over every part of the World; every Animal in the World, in the formation of every one of them. From Two of a kind, how great a number of individuals and ſingle Creatures have been multiplied, to cover the face of the Earth in their continued ſucceſſions? What a world of Plants ſpring up from the womb of a dry Earth, moiſtned by the influence of a Cloud, and hatcht by the beams of the Sun? How admirable an inſtance of his propagating Power is it, that from a little Seed a maſſy Root ſhould ſtrike into the bowels of the Earth, a tall body and thick branches, with Leaves and Flowers of various colours, ſhould break through the ſurface of the Earth, and mount up towards Heaven, when in the Seed you neither ſmell the ſcent, nor ſee any firmneſs of a Tree, nor behold any of thoſe Colours which you view in the Flowers that the years produce? A Power not to be imitated by any Creature. How aſtoniſhing is it, that a ſmall Seed, whereof many will not amount to the weight of a grain, ſhould ſpread it ſelf into Leaves, Bark, Fruit of a vaſt weight, and multiply it ſelf into Millions of Seeds? What Power is that, that from one Man and Woman hath multiplied Families, and from Families, ſtockt the World with People? Conſider the living Creatures, as formed in the womb of their ſeveral kinds; every one is a wonder of Power. The Pſalmist inſtanceth in the forming and propagation of Man. Pſal. 139.14. I am fearfully and wonderfully made, marvelous are thy works. The forming of the Parts diſtinctly in the Womb, the bringing forth into the World every particular Member, is a rowl of wonders, of Power. That ſo fine a ſtructure as the Body of Man ſhould be poliſht in the lower parts of the Earth, as he calls the Womb, verſe 15. in ſo ſhort a time, with Members … a various form and uſefulneſs, each labouring in their ſeveral functions. Can any man give an exact account of the manner, how the Bones do grow in the womb: Eccleſ. 11.5.Eccl 11:5'Tis unknown to the Father, and no leſs hid from the Mother, and the wiſeſt Men cannot ſearch out the depths of it. 'Tis one of the Secret works of an Omnipotent Power, ſecret in the manner, though open in the effect. So that we muſt aſcribe it to God, as Job doth, Thine hands have made me and faſhioned me together round about. Job 10.8.Job 10:8Thy hands which formed Heaven, have formed every Part, every Member, and wrought me like a Mighty workman. The Heavens are ſaid to be the work of Gods hands, and Man is here ſaid to be no leſs. The forming and propagation of Man from that Earthy matter, is no leſs a wonder of Power, than the ſtructure of the World from a rude and indiſpos'd Matter.††Triſmegiſt, in Serm. Greek in the Temple, p. 57. A Heathen Philoſopher deſcants elegantly upon it: Dost thou underſtand (my Son) the forming of Man in the womb; who erected that noble Fabrick; who carv'd the Eyes, the Chriſtal-windows of light, and the conductors of the Body; who bor'd the Noſtrils and Ears, thoſe Loop-holes of ſcents and ſounds; who ſtretched out and knit the Sinews and Ligaments for the faſtning of every Member; who caſt the hollow Veins, the Channels of Blood; ſet and ſtrengthned the Bones, the Pillars and Rafters of the Body; who digg'd the Pores, the ſinks to expel the filth; who made the Heart, the repoſitory of the Soul, and formed the Lungs like a Pipe? What Mother, what Father wrought theſe things? No, none but the Almighty God, who made all things according to his pleaſure; 'tis He who propagates this Noble piece from a pile of Duſt. Who is born by his own advice; who gives stature, features, ſence, wit, ſtrength, ſpeech, but God?

'Tis no leſs a wonder, that a little Infant can live ſo long in a dark Sink, in the midſt of filth, without breathing: And the eduction of it out of the Womb is no leſs a wonder, than the forming, increaſe, nouriſhment of it in that Cell. A wonder, that the life of the Infant is not the death of the Mother, or the life of the p. 449Mother the death of the Infant. This little Creature, when it ſprings up from ſuch ſmall beginnings by the Power of God, grows up to b… one of the Lords of the World, to have a Dominion over the Creatures, and propagates its kind in the ſame manner: All this is unaccountable without having recourſe to the Power of God in the government of the Creatures.

And to add to this wonder, Conſider alſo what multitudes of Formations and Births there are at one time all over the World, in every of which the Finger of God is at work; and it will ſpeak an unwearied Power. 'Tis admirable in one Man, more in a Town of Men, ſtill more in a greater and larger Kingdom, a vaſter World; there is a Birth for every Hour in this City, were but 168 born in a Week, though the Weekly Bills mention more: What is this City to Three Kingdoms; what Three Kingdoms to a populous World? Eleven Thouſand and eighty will make one for every Minute in the Week; what is this to the Weekly propagation in all the Nations of the Univerſe, beſides the generation of all the Living Creatures in that Space, which are the works of Gods fingers as well as Man? What will be the reſult of this, but the notion of an unconceivable, unwearied Almightineſs, alway active, alway operating?

3. It appears in the Motions of all Creatures. All things live and move in him; Acts 17.28.Acts 17:28by the ſame Power that Creatures have their Beings, they have their Motions: They have not only a Being by his powerful Command, but they have their minutely Motion by his Powerful concurrence. Nothing can act without the Almighty influx of God, no more than it can exiſt without the Creative Word of God. 'Tis true indeed, the ordering of all Motions to his Holy ends, is an act of Wiſdom; but the motion it ſelf whereby thoſe Ends are attained, is a work of his Power.

1. God as the firſt Cauſe hath an influence into the motions of all ſecond Cauſes. As all the Wheels in a Clock are moved in their different motions, by the force and ſtrength of the principal and primary Wheel; if there be any defect in that, or if that ſtand ſtill, all the reſt languiſh and ſtand idle the ſame moment. All Creatures are his Inſtruments, his Engines, and have no Spirit, but what he gives, and what he aſſiſts. Whatſoever Nature works, God works in Nature; Nature is the Inſtrument, God is the Supporter, Director, Mover of Nature; that what the Prophet ſaith in another caſe, may be the language of univerſal Nature, Lord, thou haſt wrought all our works in us, Iſai. 26.12. They are our works ſubjectively, efficiently, as ſecond cauſes; Gods works originally, concurrently. The Sun moved not in the Valley of Ajalon for the ſpace of many hours, in the time of Joſhua ††Joſh. 10.13.Josh 10:13; nor did the Fire exerciſe its conſuming quality upon the Three Children, in Nebuchadnezzars Furnace ‖‖Dan. 3.25.Dan 3:25: He withdrew not his ſupporting Power from th ir Being, for then they had van…ſhed, but his influencing Power from their qualities, whereby their motion ceas'd, till he return'd his influential concurrence to them; which evidenceth, that without a perpetual derivation of Divine Power, the Sun could not run one ſtride or inch of its race, nor the Fire devour one grain of light Chaff, or an inch of Straw. Nothing without his ſuſtaining Power can continue in Being; nothing without his co-working Power can exerciſe one mite of thoſe qualities it is poſſeſſed of. All Creatures are wound up by him, and his hand is conſtantly upon them, to keep them in perpetual motion.

2. Conſider the variety of motions in a ſingle Creature. How many motions are there in the Vital parts of a Man, or in any other Animal, which a Man knows not, and is unable to number? The renewed motion of the Lungs, the Systoles and Diaſtoles of the Heart; the Contractions and Dilatations of the Heart, whereby it ſpouts out and takes in Blood; the power of Concoction in the Stomach; the motion of the Blood in the Veins, &c. all which were not only ſetled by the Powerful hand of God, but are upheld by the ſame, preſerv'd and influenc'd in every diſtinct motion by that Power that ſtampt them with that Nature. To every one of thoſe there is not only the ſuſtaining Power of God holding up their Natures, but the motive Power of God concurring to every motion; for if we move in him as well as we live in him, then every particle of our motion is exerciſed by his concurring Power, as well as every moment of our Life ſupported by his preſerving Power. What an infinite variety of motions is there in the whole World in univerſal Nature, p. 450to all which God concurs, all which he conducts, even the motions of the meaneſt as well as the greateſt Creatures, which demonſtrate the indefatigable Power of the Governour. 'Tis an Infinite Power which doth act in ſo many varieties, whereby the Soul forms every Thought, the Tongue ſpeaks every Word, the Body exerts every Action. What an Infinite Power is that which preſides over the birth of all things, concurs with the motion of the Sap in the …ree, Rivers on the Earth, Clouds in the Air, every drop of Rain, fleece of Snow, crack of Thunder? Not the leaſt motion in the World, but is under an actual influence of this Almighty Mover.

And leſt any ſhould ſcruple the Concurrence of God to ſo many Varieties of the Creatures motion, as a thing utterly unconceivable; let them conſider the Sun, a natural image and ſhadow of the Perfections of God; doth not the power of that finite Creature extend it ſelf to various Objects at the ſame moment of time? How many Inſects doth it animate, as Flies, &c. at the ſame moment throughout the World? How many ſeveral Plants doth it erect at its appearance in the Spring, whoſe Roots lay mourning in the Earth all the foregoing Winter? What multitudes of Spires of Graſs, and nobler Flowers, doth it Midwife in the ſame hour? It warms the Air, melts the Blood, cheriſhes Living Creatures of various kinds, in diſtinct places, without tiring: And ſhall the God of this Sun be leſs than his Creature?

3. And ſince I ſpeak of the Sun, conſider the Power of God in the Motion of it. **A Lapide, in 1. cap. Gen. 16. Leſſius, de Perfect. divin. p. 90, 91.Gen 16The vaſtneſs of the Sun is computed to be at the leaſt 166 Times bigger than the Earth, and its diſtance from the Earth, ſome tell us to be about Four Millions of Miles; whence it follows, that it is whirl'd about the World with that ſwiftneſs, that in the ſpace of an Hour it runs a Million of Miles, which is as much as if it ſhould move round about the ſurface of the Earth Fifty times in one hour;**Leſſius, de Providen. p. 633. Voſſ. de Idol. lib. 2. cap. 2. which vaſtneſs exceeds the ſwiftneſs of a Bullet ſhot out of a Canon, which is computed to fly not above Three mile in a Minute: So that the Sun runs further in one Hours ſpace, than a Bullet can in Five thouſand, if it were kept in motion; ſo that if it were near the Earth, the ſwiftneſs of its motion would ſhatter the whole frame of the World and daſh it in pieces; ſo that the Pſalmiſt may well ſay, It runs a race like a ſtrong Man, Pſal. 19.5. What an Incomprehenſible Power is that which hath communicated ſuch a ſtrength and ſwiftneſs to the Sun, and doth daily influence its Motion; eſpecially ſince after all thoſe years of its motion, wherein one would think it ſhould have ſpent it ſelf, we behold it every day as vigorous as Adam did in Paradice, without limping, without ſhattering it ſelf, or loſing any thing of its natural Spirits in its unwearied motion. How great muſt that Power be, which hath kept this great body ſo intire, and thus ſwiftly moves it every day?

Is it not now an Argument of Omnipotency, to keep all the ſtrings of Nature in tune; to wind them up to a due pitch for the harmony he intended by them; to keep things that are contrary from that Confuſion they would naturally fall into; to prevent thoſe Jarrings which would naturally reſult from their various and ſnarling qualities; to preſerve every Being in its true nature; to propagate every kind of Creature; order all the Operations, even the meaneſt of them, when there are ſuch innumerable Varieties?

But let us conſider, that this Power of preſerving things in their ſtation and motion, and the renewing of them is more ſtupendous, than that which we commonly call Miraculous.

We call thoſe Miracles, which are wrought out of the track of Nature, and contrary to the uſual ſtream and current of it; which Men wonder at, becauſe they ſeldom ſee them, and hear of them as things rarely brought forth in the World; when the truth is, there is more of Power expreſt in the ordinary ſtation and motion of Natural cauſes, than in thoſe extraordinary exertings of Power. Is not more Power ſignaliz'd in that whirling motion of the Sun every hour for ſo many Ages, than in the ſuſpending of its motion one Day, as it was in the days of Joſhua? That Fire ſhould continually ravage and conſume, and greedily ſwallow up every thing that is offer'd to it, ſeems to be the effect of as admirable a Power, as the ſtopping of its appetite a few moments, as in the caſe of the Three Children? p. 451Is not the riſing of ſome ſmall Seeds from the ground,Faucher, ſur Act. Vol. 2. p. 47. with a multiplication of their numerous poſterity, an effect of as great a Power, as our Saviours ſeeding many Thouſands with a few Loaves, by a ſecret augmentation of them? Is not the Chimical producing ſo pleaſant and delicious a Fruit as the Grape, from a dry Earth, inſipid Rain, and a ſour Vine, as admirable a token of Divine Power, as our Saviours turning Water into Wine? Is not the cure of Diſeaſes by the application of a ſimple inconſiderable Weed, or a ſlight Infuſion, as wonderful in it ſelf, as the Cure of it by a powerful word? What if it be naturally deſign'd to heal, what is that Nature, who gave that Nature, who maintains that Nature, who conducts it, cooperates with it? Doth it work of it ſelf, and by its own ſtrength; why not then equally in all, in one as well as another? Miracles indeed affect more, becauſe they teſtifie the immediate operation of God without the concurrence of ſecond Cauſes; not that there is mere of the Power of God ſhining in them, than in the other.

II. This Power is evident in Moral Government.

1. In the reſtraint of the Malicious nature of the Devil. Since Satan hath the Power of an Angel, and the Malice of a Devil, what ſafety would there be for our Perſons from deſtruction, what ſecurity for our Goods from rifling, by this inviſible, potent, and envious Spirit, if his Power were not reſtrain'd and his Malice curb'd, by one more Mighty than himſelf? How much doth he envy God, the glory of his Creation; and Man, the uſe and benefit of it? How deſirous would he be in regard of his paſſion, how able in regard of his ſtrength and ſubtilty; to overthrow or infect all Worſhip, but what was directed to himſelf; to manage all things according to his luſts, turn all thing topſie-turvy, plague the World, burn Cities, Houſes, plunder us of the ſupports of Nature, waſte Kingdoms, &c. if he were not held in a Chain, as a ravenous Lion, or a furious wild Horſe, by the Creator and Governour of the World? What remedy could be uſed by Man againſt the activity of this unſeen and ſwift Spirit? The World could not ſubſiſt under his Malice; he would practiſe the ſame things upon All, as he did upon Job, when he had got leave from his Governour; turn the Swords of Men into one anothers bowels; ſend Fire from Heaven upon the Fruits of the Earth and the Cattle, intended for the uſe of Man: Raiſe Winds, to ſhake and tear our Houſes upon our Heads; daub our Bodies with Scabs and Boils, and let all the humors in our Blood looſe upon us. He that envied Adam a Paradiſe, doth envy us the pleaſure of enjoying its out-works: If we were not deſtroyed by him, we ſhould live in a continued vexation by Spectrums and Apparitions, affrighting ſounds and noiſe; as ſome think the Egyptians did in that three days Darkneſs: He would be alway winnowing us, as he deſired to winnow Peter. Luke 22.31.Luke 22:31But God over-maſters his ſtrength, that he cannot move a hairs breadth beyond his Tedder; not only he is unable to touch an Upright Job, but to lay his fingers upon one of the Unbelieving Gadarens forbidden and filthy Swine without ſpecial licence.Mat. 8.31.Matt 8:31 When he is caſt out of one place, he walks through dry places ſeeking rest, Luke 11.24.Luke 11:24new objects for his Malicious deſigns, but finding none, till God lets looſe the reins upon him for a new employment. Though Satans Power be great, yet God ſuffers him not to tempt as much as his Diabolical appetite would, but as much as Divine Wiſdom thinks fit: And the Divine Power tempers the others active Malice, and gives the Creature victory, where the Enemy intended ſpoil and captivity. How much ſtronger is God, than all the Legions of Hell;Luke 11.22.Luke 11:22 as he that holds a strong man from effecting his purpoſe, teſtifies more ability than his Adverſary? How doth he lock him up for a Thouſand years in a Pownd, which he cannot leap over?Rev. 20.3.Rev 20:3 and this reſtraint is wrought partly by blinding the Devil in his deſigns, partly by denying him concourſe to his motion: As he hindered the active quality of the Fire upon the Three Children, by withdrawing his power, which was neceſſary to the motion of it; and his power is as neceſſary for the motion of the Devil, as for that of any other Creature. Sometimes he makes him to confeſs him againſt his own intereſt, as Apollo's Oracle confeſt††Caete… deos ae…eos eſſe, &c. Grot. …e…it, re…. lib. 4.. And though when the Devil was caſt out of the poſſeſſed perſon, he publickly owned Chriſt to be the Holy one of God, Mark 1.24. to render him ſuſpected by the People of having commerce with the Unclean Spirits; yet this he could not do without the leave and permiſſion of God, that p. 452the power of Chriſt in ſtopping his mouth and impoſing ſilence upon him might be evidenced; and that it reaches to the Gates of Hell, as well as to the quieting of Winds and Waves. This is a part of the Strength, as well as the Wiſdom of God,Job 12.16.Job 12:16 that the deceived and the deceiver are his. Wiſdom to defeat, and Power to over-rule his moſt Malicious deſigns to his own glory.

2. In the reſtraint of the Natural Corruption of Men. Since the impetus of Original Corruption runs in the Blood, conveyed down from Adam to the Veins of all his Poſterity, and univerſally diffus'd in all Mankind; what wrack and havock would it make in the World, if it were not ſuppreſt by this Divine Power, which preſides over the hearts of Men? Man is ſo wretched by Nature, that nothing but what is vile and pernicious can drop from him. Man drinks Iniquity like water, Job 15.16.Job 15:16being by Nature abominable and filthy. He greedily ſwallows all matter for Iniquity, every thing ſuitable to the mire and poyſon in his Nature, and would ſprout it out with all fierceneſs and inſolence. God himſelf gives us the deſcription of Mans Nature, Gen. 6.5. that he hath not one good imagination at any time. Rom. 3.10, &c.Rom 3:10And the Apostle from the Pſalmiſt dilates and comments upon it: There is none righteous, no not one; their mouth is full of curſing and bitterneſs, their feet are ſwift to ſhed blood, &c. This Corruption is equal in all, natural to all; 'tis not more poyſonous or more fierce in one Man, than in another. The Root of all Men is the ſame; all the Branches therefore do equally poſſeſs the Villanous nature of the Root. No Child of Adam can by Natural deſcent be better than Adam, or have leſs of baſeneſs and vileneſs, and venom than Adam. How fruitful would this loathſom Lake be in all kind of ſteams? What unbridled Licentiouſneſs and head-ſtrong Fury would triumph in the World, if the Power of God did not interpoſe it ſelf to lock down the Floud-gates of it? What rooting up of Humane ſociety would there be; how would the World be drencht in Blood, the number of Malefactors be greater, than that of Apprehenders and Puniſhers? How would the prints of Natural Laws be raz'd out of the heart, if God ſhould leave Humane nature to it ſelf? Who can read the firſt Chapter to the Romans, 24, 25, 26, 27, 28, 29 Verſes without acknowledging this Truth; where there is a Catalogue of thoſe Villanies which followed upon Gods pulling up the Sluces, and letting the malignity of their Inward Corruption have its natural courſe? If God did not hold back the fury of Man, his Garden would be over-run, his Vine rooted up; the Inclinations of Men would hurry them to the worſt of Wickedneſs. How great is that Power, that curbs, bridles, or changes, as many head-ſtrong Horſes at once and every minute, as there are Sons of Adam upon the Earth? The floods lift up their waves; Pſal. 93.3, 4.Ps 93:3Ps 93:4the Lord on high is mightier than the noiſe of many Waters, yea than the mighty waves of the Sea; that doth huſh and pen in the turbulent Paſſions of Men.

3. In the ordering and framing the hearts of Men to his own ends. That muſt be an Omnipotent hand that graſps and contains the Hearts of all Men; the Heart of the Meaneſt perſon, as well as of the moſt towring Angel, and turns them as he pleaſes, and makes them ſometime ignorantly, ſometime knowingly concur to the accompliſhment of his own purpoſes: When the Hearts of Men are ſo numerous, their Thoughts ſo various and different from one another, yet he hath a Key to thoſe Millions of Hearts, and with Infinite Power guided by as Infinite Wiſdom, he draws them into what Chanels he pleaſes for the gaining his own ends. Though the Jews had embrued their hands in the Blood of our Saviour, and their Rage was yet reeking-hot againſt his Followers, God bridled their Fury in the Churches Infancy, till it had got ſome ſtrength, and caſt a Terror upon them by the Wonders wrought by the Apoſtles, Acts 2.43. And fear came upon every Soul, and many wonders and ſigns were done by the Apoſtles. Was there not the ſame reaſon in the nature of the Works our Saviour wrought, to point them to the Finger of God and calm their rage? Yet did not the Power of God work upon their Paſſions in thoſe Miracles, nor ſtop the impetuouſneſs of the Corruption reſident in their hearts. Yet now thoſe who had the boldneſs to attack the Son of God and nail him to the Croſs, are frighted at the Appearance of Twelve unarmed Apostles; as the Sea ſeems to be afraid when it approacheth the bounds of the feeble Sand. How did God bend the Hearts of the Egyptians to the p. 453Iſraelites, and turn them to that point, as to lend their moſt coſtly Veſſels, their precious Jewels, and rich Garments, to ſupply thoſe whom they had juſt before tyrannically loaded with their Chains**Exod. 3.21, 22. 1 Chro. 18.31.Exod 3:21Exod 3:221 Chr 18:31? When a great part of an Army came upon Jehoſaphat to diſpatch him into another World, how doth God in a trice touch their hearts, and move them by a ſecret inſtinct at once to depart from him? As if you ſhould ſee a numerous ſight of Birds in a moment turn wing another way, by a ſudden and joynt conſent. When he gave Saul a Kingdom, he gave him a Spirit fit for Government, and gave him another heart; 1 Sam. 1… …,1 Sam 1and brought the People to ſubmit to his yoke, who a little before wandred about the Land upon no nobler employment than the ſeeking of Aſſes. 'Tis no ſmall remark of the Power of God, to make a number of ſtrong and diſcontented Perſons, and deſirous enough of liberty, to bend their Necks under the yoke of Government, and ſubmit to the Authority of One, and that of their own Nature, often weaker and unwiſer than the moſt of them; and many times, an Oppreſſor and Invader of their Rights. Upon this account David calls God his Fortreſs, Tower, Shield; Pſal. 144 2.Ps 144:2all terms of Strength, in ſubduing the People under him. 'Tis the Mighty hand of God, that links Princes and People together in the bands of Government. The ſame hand that aſſwageth the Waves of the Sea, ſuppreſſeth the Tumults of the People.

III. It appears in his Gracious and Judicial Government.

1. In his Gracious Government. In the Deliverance of his Church: He is the ſtrength of Iſrael, and hath protected his Little Flock in the midſt of Wolves;1 Sam. 15.29.1 Sam 15:29 and maintained their ſtanding, when the ſtrongeſt Kingdoms have ſunk, and the beſt joynted States have been broken in pieces. When Judgments have ravaged Countries, and torn up the Mighty, as a tempeſtuous Wind hath often done the talleſt Trees, which ſeem'd to threaten Heaven with their Tops, and dare the Storm with the depth of their Roots, when yet the Vine and Roſe-buſhes have ſtood firm, and been ſeen in their beauty next morning. The ſtate of the Church hath outlived the moſt flouriſhing Monarchies; when there hath been a mighty knot of Adverſaries againſt her; when the Bulls of Baſhan have puſht her, and the whole Tribe of the Dragon have ſharpen'd their weapons, and edg'd their Malice; when the voice was ſtrong, and the hopes high to raze her foundation even with the ground; when Hell hath roar'd; when the wit of the World hath contriv'd, and the ſtrength of the World hath attempted her ruine; when Decrees have been paſt againſt her, and the Powers of the World arm'd for the execution of them; when her Friends have droop'd and skulk'd in Corners; when there was no Eye to pity, and no Hand to aſſiſt, help hath come from Heaven; her Enemies have been defeated, Kings have brought gifts to her and rear'd her; Tears have been wip'd off her Cheeks, and her very Enemies, by an unſeen Power, have been forc'd to court her, whom before they would have devour'd quick. The Devil and his Armies have ſneakt into their Den, and the Church hath triumphed when ſhe hath been upon the brink of the Grave. Thus did God ſend a mighty Angel to be the Executioner of Senacheribs Army, and the Protector of Jeruſalem, who run his Sword into the hearts of Eighty Thouſand, 2 King 19.35.2 Kgs 19:35when they were ready to ſwallow up his beloved City.