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

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

p. 453When the Knife was at the Throats of the Jews in Shuſhan, Eſther 8.Esth 8by a powerful hand it was turned into the hearts of their Enemies. With what an Out-ſtretched Arm were the Iſraelites freed from the Egyptian yoke?Deut. 4.34.Deut 4:34 When Pharoah had muſter'd a great Army to purſue them, aſſiſted with Six hundred Chariots of War, the Red Sea obſtructed their paſſage before, and an enraged Enemy trod on their rear; when the fearful Iſraelites deſpair'd of Deliverance, and the inſolent Egyptian aſſured himſelf of his Revenge; God ſtretches out his irreſiſtible Arm, to defeat the Enemy and aſſiſt his People; he ſtrikes down the Wolves, and preſerves the Flock. God reſtrain'd the Egyptian Enmity againſt the Iſraelites till they were at the brink of the Red Sea, and then lets them follow their humor and purſue the Fugitives, that his Power might more gloriouſly ſhine forth in the Deliverance of the one, and the Deſtruction of the other. God might have brought Iſrael out of Egypt in the …ime of thoſe Kings, that had remembred the good Service …f Joſeph to their Country; but he leaves them till the Reign of p. 454a cruel Tyrant, ſuffers them to be Slaves, that they might by his ſole Power be Conquerors; which had had no appearance, had there been a willing diſmiſſion of them at the firſt ſummons. Exod. 9.16. In very deed, for this cauſe have I raiſed thee up, for to ſhew my Power, and that my Name might be declared throughout all the Earth. I have permitted thee to riſe up againſt my People, and keep them in Captivity, that thou might'ſt be an occaſion for the manifeſtation of my Power in their reſcue; and whilſt thou art obſtinate to enſlave them, I will ſtretch out my Arm to deliver them, and make my Name famous among the Gentiles, in the wrack of thee and thy Hoſt in the Red Sea. The Deliverance of the Church hath not been in one Age or in one Part of the World, but God hath ſignaliz'd his Power in all Kingdoms where ſhe hath had a footing: As he hath guided her in all places by one Rule, animated her by one Spirit; ſo he hath protected her by the ſame Arm of Power.

When the Roman Emperors bandied all their Force againſt Her for about Three hundred years, they were further from effecting her ruine at the end, than when they firſt attempted it: The Church grew under their Sword, and was hatcht under the Wings of the Roman Eagle, which were ſpread to deſtroy her. The Ark was elevated by the Deluge; and the Waters the Devil poured out to drown Her, did but ſlime the Earth for a new increaſe of her. She hath ſometime been beaten down, and, like Lazarus, hath ſeemed to lie in the Grave for ſome days, that the Power of God might be more viſible in her ſudden reſurrection, and lifting up her head above the Throne of her Perſecutors.

2. In his Judicial proceedings. The Deluge was no ſmall teſtimony of his Power, in opening the Ciſterns of Heaven, and pulling up the Sluces of the Sea. He doth but call for the waters of the Sea, and they pour themſelves upon the face of the Earth, Amos 9.6. In Forty days time the Waters overtopt the higheſt Mountains fifteen Cubits; Gen. 7.17, 19, 20.Gen 7:17Gen 7:19Gen 7:20and by the ſame Power he afterwards reduc'd the Sea to its proper Channel, as a roaring Lion into his Den. A ſhower of Fire from Heaven upon Sodom and the Cities of the Plain, was a ſignal diſplay of his Power, either in creating it on the ſudden for the execution of his Righteous ſentence, or ſending down the Element of Fire, contrary to its nature (which affects aſcent) for the puniſhment of Rebels againſt the light of Nature.

How often hath he ruin'd the moſt flouriſhing Monarchies, led Princes away ſpoil'd, and overthrown the Mighty? Which Job makes an Argument of his Strength, Job 12.13, 14. Troops of unknown People, the Goths and Vandals, broke the Romans, a Warlike People, and hurl'd down all before them. They could not have had the thought to ſucceed in ſuch an Attempt, unleſs God had given them ſtrength and motion, for the executing his Judicial Vengeance upon the People of his Wrath.

How did he evidence his Power, by dawbing the Throne of Pharaoh, and his Chamber of Preſence,Exod. 8.3.Exod 8:3 as well as the Houſes of his Subjects, with the ſlime of Frogs; turning their Waters into Blood, Exod. 7.20.Exod 7:20and their Duſt into biting Lice; raiſing his Militia of Locuſts againſt them; cauſing a Three days Darkneſs without ſtopping the motion of the Sun: Taking off their Firſt-born, the excellency of their ſtrength, in a Night, by the ſtroke of the Angels Sword? He takes off the Chariot Wheels of Pharoah, and preſents him with a Deſtruction, where he expected a Victory: brings thoſe Waves over the heads of him and his Hoſt, which ſtood firm as Marble Walls for the ſafety of his People: The Sea is made to ſwallow them up, that durſt not by the order of their Governour touch the Iſraelites. It only ſprinkled the one as a type of Baptiſm, and drowned the other as an image of Hell. Thus he made it both a Deliverer and a Revenger, the Inſtrument of an offenſive and defenſive War.Iſai. 40.23, 24.Isa 40:23Isa 40:24 He brings Princes to nothing, and makes the Judges of the Earth as vanity. Great Monarchs have by his Power been hurl'd from their Thrones, and their Scepters (like Venice-Glaſſes) broken before their faces, and They been advanced, that have had the leaſt hopes of Grandure. He hath pluckt up Cedars by the Roots, lopt off the Branches, and ſet a Shrub to grow up in the place; diſſolv'd Rocks, and eſtabliſht Bubbles. Luke 1.52. He hath ſhewed ſtrength with his arm, he hath ſcattered the proud in the imagin…tion of their hearts: he hath put down the mighty from their ſeat, and exalted them of low degree.

p. 455And theſe things he doth magnifie his Power in.

1. By ordering the nature of Creatures as he pleaſes. By reſtraining their force, or guiding their motions. The reſtraint of the deſtructive qualities of the Creatures argues as great a Power, as the change of their Natures, yea and a greater. The qualities of Creatures may be chang'd by Art and Compoſition, as in the preparing of Medicines; but what but a Divine Power could reſtrain the operation of the Fire from the Three Children, while it retain'd its heat and burning quality in Nebuchadnezzars Furnace? The operation was curb'd while its nature was preſerved. All Creatures are called his Hoſt, becauſe he Marſhals and ranks them as an Army to ſerve his purpoſes. The whole Scheme of Nature is ready to favour Men when God orders it, and ready to puniſh Men when God comm…ſſions it. He gave the Red Sea but a check, and it obeyed his Voice; Pſal. 106.9. He rebuked the Red Sea alſo, and it was dried up; the motion of it ceaſed, and the Waters of it were rang'd as defenſive Walls, to ſecure the march of his People: And at the motion of the Hand of Moſes, the Servant of the Lord, the Sea recovered its violence, and the Walls that were framed came tumbling down upon the Egyptians heads**Exod. 14.27.Exod 14:27. The Creator of Nature is not led by the neceſſity of Nature: He that ſetled the order of Nature, can change or reſtrain the order of Nature according to his Soveraign pleaſure. The moſt neceſſary and uſeful Creatures he can uſe as Inſtruments of his Vengeance: Water is neceſſary to cleanſe, and by that he can deface a World; Fire is neceſſary to warm, and by that he can burn a Sodom: From the Water he form'd the Fowl ††Gen. 1.21.Gen 1:21, and by that he diſſolves them in the Deluge; Fire or Heat is neceſſary to the Generation of Creatures, and by that he ruines the Cities of the Plain. He orders all as he pleaſes, to perform every tittle and punctilio of his purpoſe. The Sea obſerv'd him ſo exactly, that it drowned not one Iſraelite, nor ſaved one Egyptian. Pſal. 106.11. There was not One of them left. And to perfect the Iſraelites Deliverance, he followed them with Teſtimonies of his Power above the ſtrength of Nature. When they wanted Drink, he orders Moſes to ſtrike a Rock, and the Rock ſpouts a River, and a Channel is formed for it to attend them in their Journey. When they wanted Bread, he dreſt Manna for them in the Heavens, and ſent it to their Tables in the Deſart. When he would declare his Strength, he calls to the Heavens to pour down Righteouſneſs, and to the Earth to bring forth Salvation, Iſai. 45.8. Though God had created Righteouſneſs or Deliverance for the Jews in Babylon, yet he calls to the Heavens and the Earth to be aſſiſtant to the deſign of Cyrus, whom he had raiſed for that purpoſe, as he ſpeaks in the beginning of the Chapter, verſ. 1, 2, 3, 4. As God created Man for a ſupernatural end, and all Creatures for Man as their immediate end; ſo he makes them, according to opportunities, ſubſervient to that ſupernatural end of Man, for which he created him. He that ſpans the Heavens with his fiſt, can ſhoot all Creatures like an Arrow, to hit what mark he pleaſes. He that ſpread the Heavens and the Earth by a Word, and can by a Word fold them up more eaſily than a Man can a garment ‖‖Heb. 1.12.Heb 1:12, can order the ſtreams of Nature; Cannot he work without Nature as well as with it, beyond Nature, contrary to Nature, that can (as it were) fillip Nature with his finger into that Nothing whence he drew it? Who can caſt down the Sun from his Throne, clap the diſtinguiſht parts of the World together, and make them march in the ſame order to their Confuſion, as they did in their Creation: Who can jumble the whole Frame together, and by a Word diſſolve the Pillars of the World, and make the Fabrick lie in a ruinous heap.

2. In effecting his Purpoſes by ſmall Means: In making uſe of the Meaneſt Creatures. As the Power of God is ſeen in the creation of the ſmalleſt Creatures, and aſſembling ſo many perfections in the little body of an Inſect, as an Ant, or Spider: So his Power is not leſs magnified in the uſe he makes of them. As he magnifies his Wiſdom, by uſing ignorant Inſtruments; ſo he exalts his Power, by employing weak Inſtruments in his ſervice: The Meaneſs and Imperfection of the matter ſets off the Excellency of the Workman; ſo the weakneſs of the Inſtrument is a foyl to the Power of the principal Agent. When God hath effected things by Means in the Scripture, he hath uſually brought about his Purpoſes by weak Inſtruments.

p. 456Moſes, a Fugitive from Egypt, and Aaron a Captive in it, are the Inſtruments of the Iſraelites Deliverance. By the motion of Moſes his Rod, he works Wonders in the Court of Pharaoh, and ſummons up his Judgments againſt him. He brought down Pharaohs ſtomack for a while by a ſquadron of Lice and Locuſts, wherein Divine Power was more ſeen, than if Moſes had brought him to his own Articles by a multitude of Warlike Troops. The fall of the Walls of Jericho by the ſound of Rams horns, was a more glorious Character of Gods Power, than if Joſhuah had batter'd it down with an hundred of Warlike Engines.Joſh. 6.20.Josh 6:20 Thus the great Army of the Midianites, which lay as Graſshoppers upon the ground, were routed by Gideon in the head of Three hundred Men; and Goliah a Giant, laid level with the ground by David a Stripling, by the force of a Sling: A Thouſand Philiſtines diſpatcht out of the World by the Jaw Bone of an Aſs in the hand of Sampſon. He can maſter a ſtout Nation by an Army of Locusts, and render the Teeth of thoſe little Inſects as deſtructive as the Teeth, yea the ſtrongeſt Teeth, the Cheek Teeth of a great Lion **Joel 1.6, 7.Joel 1:6Joel 1:7. The Thunderbolt, which produceth ſometimes dreadful effects, is compacted of little Atoms which fly in the Air, ſmall Vapors drawn up by the Sun, and mixt with other Sulphurous matter and petrifying Juice. Nothing is ſo weak, but his Strength can make victorious; nothing ſo ſmall, but by his Power he can accompliſh his great ends by it; nothing ſo vile, but his M…ght can conduct to his glory; and no Nation ſo mighty, but he can waſte and enfeeble by the Meaneſt Creatures. God is great in Power in the greateſt things, and not little in the ſmalleſt; his Power in the minuteſt Creatures which he uſes for his ſervice, ſurmounts the force of our Underſtanding.

III. The Power of God appears in Redemption. As our Saviour is called the Wiſdom of God, 1 Cor. 1.24.1 Cor 1:24ſo he is called the Power of God. The Arm of Power was lifted up as high, as the deſigns of Wiſdom were laid deep: As this way of Redemption could not be contriv'd, but by an Infinite Wiſdom; ſo it could not be accompliſh'd, but by an Infinite Power. None but God could ſhape ſuch a deſign, and none but God could effect it. The Divine Power in Temporal deliverances, and freedom from the ſlavery of humane Oppreſſors, vails to that which glitters in Redemption; whereby the Devil is defeated in his deſigns, ſtript of his ſpoils, and yok'd in his ſtrength. The Power of God in Creation requires not thoſe degrees of Admiration, as in Redemption. In Creation the World was erected from Nothing; as there was Nothing to act, ſo there was Nothing to oppoſe; no victorious Devil was in that to be ſubdued, no thundring Law to be ſilenced, no Death to be conquer'd, no Tranſgreſſion to be pardoned and rooted out, no Hell to be ſhut, no Ignominious death upon the Croſs to be ſuffered. It had been in the nature of the thing, an eaſier thing to Divine Power to have created a new World, than repair'd a broken, and purified a polluted one. This is the moſt admirable Work that ever God brought forth in the World, greater than all the Marks of his Power in the firſt Creation.

And this will appear,

1. In the Perſon Redeeming.

2. In the publication and propagation of the Doctrine of Redemption.

3. In the application of Redemption.

I. In the Perſon Redeeming.

Firſt, In his Conception.

1. He was conceived by the Holy Ghoſt in the Womb of the Virgin. Luke 1.35. The Holy Ghoſt ſhall come upon thee, and the power of the higheſt ſhall overſhadow thee. Which act is expreſt to be the effect of the Infinite Power of God; and it expreſſes the ſupernatural manner of the forming the Humanity of our Saviour, and ſignifies not the Divine Nature of Chriſt infuſing it ſelf into the Womb of the Virgin; for the Angel refers it to the manner of the operation of the Holy Ghoſt in the producing the Humane Nature of Chriſt, and not to the Nature aſſuming that Humanity into union with it ſelf. The Holy Ghoſt, or the Third Perſon in the Trinity, overſhadowed the Virgin, and by a Creative act fram'd the Humanity of Chriſt, and united it to the Divinity. It is therefore expreſt by a word of the ſame import with that uſed Gen. 1.2. The Spirit moved upon the face of p. 457the face of the Waters, which ſignifies (as it were) a Brooding upon the Chaos, ſhadowing it with his Wings, as Hens ſit upon their Eggs, to form them and hatch them into Animals; or elſe it is an alluſion to the Cloud which covered the Tent of the Congregation, when the Glory of the Lord filled the Tabernacle **Exod. 40 34,Exod 40:34. It was not ſuch a Creative Act as we call Immediate, which is a production out of Nothing; but a Mediate Creat…on, ſuch as Gods bringing things into form out of the firſt Matter, which had nothing but an Obediential or Paſſive diſpoſition to whatſoever ſtamp the Powerful Wiſdom of God ſhould imprint upon it. So the ſubſtance of the Virgin had no active, but only a paſſive diſpoſition to this work: The Matter of the Body was Earthy, the ſubſtance of the Virgin; the forming of it was Heavenly, the Holy Ghoſt working upon that Matter. And therefore when it is ſaid,Mat. 1.18.Matt 1:18 that ſhe was found with Child of the Holy Ghoſt, 'tis to be underſtood of the Efficacy of the Holy Ghoſt, not of the Subſtance of the Holy Ghoſt. The matter was Natural, but the manner of Conceiving was in a Supernatural way, above the methods of Nature. In reference to the Active Principle the Redeemer is called in the Prophecy††Iſai. 4.2.Isa 4:2, The Branch of the Lord, in regard of the Divine hand that planted him: In reſpect to the Paſſive Principle, The Fruit of the Earth, in regard of the Womb that bare him; and therefore ſaid to be made of a Woman ‖‖Gal. 4 4.Gal 4:4. That part of the Fleſh of the Virgin whereof the Humane Nature of Chriſt was made, was refin'd and purifi'd from Corruption by the overſhadowing of the Holy Ghoſt, as a skilful Workman ſeparates the Droſs from the Gold: Our Saviour is therefore called, that Holy thing **Luke 1.35.Luke 1:35, though born of the Virgin: He was neceſſarily ſome way to deſcend from Adam. God indeed might have created his Body out of Nothing, or have formed it (as he did Adams) out of the Duſt of the Ground: But had he been thus extraordinarily formed, and not propagated from Adam; though he had been a Man like one of us, yet he would not have been of kin to us, becauſe it would not have been a Nature deriv'd from Adam, the Common Parent of us all.††Amyrald. in Symbol. p. 103, &c. It was therefore neceſſary to an affinity with us, not only that he ſhould have the ſame Humane Nature, but that it ſhould ſlow from the ſame Principle, and be propagated to him. But now, by this way of producing the Humanity of Chriſt of the Subſtance of the Virgin, He was in Adam (ſay ſome) Corporally, but not Seminally; of the Subſtance of Adam, or a Daughter of Adam, but not of the Seed of Adam: And ſo he is of the ſame Nature that had ſinned, & ſo what he did and ſuffered may be imputed to us; which, had he been created as Adam, could not be claim'd in a Legal and Judicial way.

2. It was not convenient he ſhould be born in the Common order of Nature, of Father and Mother: For whoſoever is ſo born is polluted: A Clean thing cannot be brought out of an unclean ‖‖Job 14.4.Job 14:4: And our Saviour had been uncapable of being a Redeemer, had he been tainted with the leaſt Spot of our Nature, but would have ſtood in need of Redemption himſelf. Beſides, it had been inconſiſtent with the Holineſs of the Divine Nature, to have aſſumed a tainted and defiled Body. He that was the Fountain of Bleſſedneſs to all Nations, was not to be ſubject to the Curſe of the Law for himſelf; which he would have been, had he been conceiv'd in an ordinary way. He that was to overturn the Devils Empire, was not to be any way captive under the Devils Power, as a Creature under the Curſe; nor could he be able to break the Serpents head, had he been tainted with the Serpents breath.

Again, ſuppoſing that Almighty God by his Divine Power had ſo order'd the matter, and ſo perfectly ſanctified an Earthly Father and Mother from all Original ſpot, that the Humane Nature might have been tranſmitted Immaculate to him, as well as the Holy Ghoſt did purge that part of the fleſh of the Virgin of which the Body of Chriſt was made; yet it was not convenient that that Perſon, that was God bleſſed for ever as well as Man, partaking of our Nature, ſhould have a Conception in the ſame manner as ours, but different, and in ſome meaſure conformable to the Infinite dignity of his Perſon; which could not have been, had not a ſupernatural Power and a Divine Perſon been concern'd as an active Principle in it. Beſides, ſuch a Birth had not been agreeable to the firſt Promiſe,Gen. 1.15.Gen 1:15 which calls him The Seed of the woman, not of the Man; and ſo the Veracity of God had ſuffer'd ſome detriment: The ſeed of the woman only, is ſet in oppoſition to the ſeed of the Serpent.

3. By this manner of Conception, the Holineſs of his Nature is ſecur'd, and his fitneſs for his Office is aſſur'd to us. 'Tis now a pure and unpolluted Humanity that is p. 458the Temple and Tabernacle of the Divinity: The Fulneſs of the Godhead dwells in him bodily, and dwells in him Holily. His Humanity is ſupernaturaliz'd, and elevated by the activity of the Holy Ghost, hatching the Fleſh of the Virgin into Man, as the Chaos into a World. Though we read of ſome ſanctified from the Womb, it was not a pure and perfect Holineſs; it was like the Light of Fire mixed with Smoak, an infus'd Holineſs accompanied with a Natural t…int: But the Holineſs of the Redeemer by this Conception, is like the Light of the Sun, pure and without ſpot. The Spirit of Holineſs ſupplying the place of a Father in a way of Creation.

His Fitneſs for his Office is alſo aſſur'd to us; for being born of the Virgin, one of our Nature, but conceived by the Spirit a Divine Perſon, the guilt of our Sins may be imputed to him becauſe of our Nature, without the ſtain of Sin inherent in him; becauſe of his Supernatural Conception he is capable, as one of Kin to us, to bear our Curſe without being toucht by our Taint. By this means our ſinful Nature is aſſum'd without Sin in that Nature which was aſſum'd by him: Fleſh he hath, but not Sinful fleſh, Rom. 8.3. Real Fleſh, but not really Sinful, only by way of Imputation.

Nothing but the Power of God is evident in this whole Work: By the ordinary Laws and courſe of Nature a Virgin could not bear a Son; nothing but a Supernatural and Almighty Grace could intervene to make ſo holy and perfect a Conjunction.**Amyrant ſ…r …imole, p. 292. The generation of others, in an ordinary way, is by Male and Female: But the Virgin is overſhadow'd by the Spirit and Power of the Higheſt. Man only is the product of Natural generation; this which is born of the Virgin is the Holy thing, the Son of God. In other generations, a Rational Soul is only united to a Material Body: But in this, the Divine Nature is united with the Humane in one Perſon by an indiſſoluble Union.

II. The Second Act of Power in the Perſon Redeeming, is the Union of the two Natures, the Divine and Humane. The deſigning indeed of this was an act of Wiſdom; but the accompliſhing it was an act of Power.

1. There is in this Redeeming Perſon a Union of two Natures. He is God and Man in one Perſon. Heb. 1.8, 9. Thy Throne, O God, is for ever and ever: God, even thy God, hath anointed thee with the Oil of Gladneſs, &c. The Son is called God, having a Throne for ever and ever, and the Unction ſpeaks him Man: The Godhead cannot be Anointed, nor hath any Fellows. Humanity and Divinity are aſcrib'd to him, Rom. 1.3, 4. He was of the Seed of David according to the Fleſh, and declared to be the Son of God, by hi… Reſurrection from the dead. The Divinity and Humanity are both Prophetically joyn'd, Zach. 12.10. I will pour out my Spirit; the pouring forth the Spirit is an Act only of Divine Grace and Power. And they ſh…ll look upon me whom they have pierced; the ſame Perſon pours forth the Spirit as God, and is pierced as Man. The Word was made Fleſh, John 1.14. Word from Eternity was made Fleſh in time, Word and Fleſh in one Perſon; a great God, and a little Infant.

2. The Terms of this Union were infinitely diſtant. What greater diſtance can there be than between the Deity and Humanity, between the Creator and a Creature? Can you imagine the diſtance between Eternity and Time, Infinite Power and Miſerable Infirmity, an Immortal Spirit and Dying Fleſh, the Higheſt Being and Nothing? yet theſe are eſpous'd. A God of unmixt Bleſſedneſs is linkt perſonally with a Man of perpetual Sorrows: Life uncapable to Die, joyn'd to a Body in that Oeconomy uncapable to live without dying firſt; Infinite Purity, and a reputed Sinner; Eternal Bleſſedneſs with a Curſed Nature, Almightineſs and Weakneſs, Omniſcience and Ignorance, Immutability and Changableneſs, Incomprehenſibleneſs and comprehenſibility; that which cannot be comprehended, and that which can be comprehended; that which is intirely Independent, and that which is totally Dependant; the Creator forming all things, and the Creature made met together to a Perſonal Union; the Word made fleſh ††John. 1.14.John 1:14, the Eternal Son, the Seed of Abraham ‖‖Heb. 2.16.Heb 2:16. What more Miraculous, than for God to become Man, and Man to become God. That a Perſon poſſeſſed of all the Per…ections of the Godhead, ſhould inherit all the Imperfections of the Manhood in one p. 459Perſon, Sin only excepted: A Holineſs uncapable of ſinning to be made Sin; God bleſſed for ever, taking the properties of Humane Nature, and Humane Nature admitted to a Union with the Properties of the Creator: The Fulneſs of the Deity and the Emptineſs of Man united together**Coloſ. 2.9.Col 2:9; not by a ſhining of the Deity upon the Humanity, as the light of the Sun upon the Earth, but by an inhabitation or indwelling of the Deity in the Humanity. Was there not need of an Infinite Power to bring together Terms ſo far aſunder, to elevate the Humanity to be capable of and diſpoſed for a conjunction with the Deity? If a clod of Earth ſhould be advanced to, and united with the Body of the Sun, ſuch an advance would evidence it ſelf to be a work of Almighty Power: The Clod hath nothing in its own nature to render it ſo glorious, no power to climb up to ſo high a dignity: How little would ſuch a Union be, to that we are ſpeaking of? Nothing leſs than an incomprehenſible Power could effect, what an Incomprehenſible Wiſdom did project in this affair.

3. Eſpecially ſince the Ʋnion is ſo ſtrait. 'Tis not ſuch a Ʋnion as is between a Man and his Houſe he dwells in, whence he goes out and to which he returns, without any alteration of himſelf or his Houſe; nor ſuch a Ʋnion as is betwen a Man and his Garment, which both communicate and receive warmth from one another; nor ſuch as is between an Artificer and his Inſtrument wherewith he works; nor ſuch a Ʋnion as one Friend hath with another: All theſe are diſtant things, not one in Nature, but have diſtinct ſubſiſtences. Two Friends, though united by love, are diſtinct Perſons; a Man and his Cloaths, an Artificer and his Inſtruments, have diſtinct ſubſiſtences: But the Humanity of Chriſt hath no ſubſiſtence, but in the Perſon of Chriſt.

††Leſſius, de Perf. divin. lib. 12. cap. 4. p. 104.The ſtraitneſs of this Ʋnion is expreſt, and may be ſomewhat conceiv'd, by the union of Fire with Iron; [Fire pierceth through all the parts of Iron, it unites it ſelf with every particle, beſtows a light, heat, purity upon all of it; you cannot diſtinguiſh the Iron from the Fire, or the Fire from the Iron, yet they are diſtinct Natures: So the Deity is united to to the whole Humanity, ſeaſons it, and beſtows an excellency upon it, yet the Natures ſtill remain diſtinct. And as during that union of Fire with Iron, the Iron is uncapable of ruſt or blackneſs; ſo is the Humanity uncapable of Sin: And as the operation of Fire is attributed to the red-hot Iron, (as the Iron may be ſaid to heat, burn, and the Fire may be ſaid to cut and pierce) yet the imperfections of the Iron do not affect the Fire; ſo in this Myſtery, thoſe things which belong to the Divinity are aſcribed to the Humanity, and thoſe things which belong to the Humanity are aſcribed to the Divinity, in regard of the Perſon in whom thoſe Natures are united; yet the Imperfections of the Humanity do not hurt the Divinity.] The Divinity of Chriſt is as really united with the Humanity, as the Soul with the Body: The Perſon was one, though the Natures were two, ſo united, that the Sufferings of the Humane Nature were the Sufferings of that Perſon, and the dignity of the Divine was imputed to the Humane, by reaſon of that Unity of both in one Perſon: Hence the Blood of the Humane Nature is ſaid to be the Blood of God ‖‖Acts 20.28:Acts 20:28.**Leſſius, p. 103, 104. All things aſcrib'd to the Son of God, may be aſcrib'd to this Man; and the things aſcrib'd to this Man, may be aſcrib'd to the Son of God, as this Man is the Son of God Eternal, Almighty: And it may be ſaid, God ſuffered, was Crucified, &c. for the Perſon of Chriſt is but one, moſt ſimple; the Perſon ſuffered, that was God and Man united, making One Perſon.

4. And though the Union be ſo ſtrait, yet without confuſion of the Natures, or change of them into one another. ††Leſſius, ut antea, p. 103, 104. Amyrald. Irenic. p. 284.The two Natures of Chriſt are not mixed, as Liquors that incorporate with one another when they are poured into a Veſſel; the Divine Nature is not turned into the Humane, nor the Humane into the Divine, one Nature doth not ſwallow up another and make a third Nature, diſtinct from each of them. The Deity is not turned into the Humanity, as Air (which is next to a Spirit) may be thickned and turned into Water, and Water may be rarifi'd into Air by the power of Heat boyling it. The Deity cannot be chang'd, becauſe the Nature of it is to be unchangeable: It would not be Deity, if it were Mortal and capable of Suffering. The Humanity is not chang'd into the Deity, for then Chriſt could not have been a Sufferer: If the Humanity had been ſwallowed up into the Deity, it had loſt its own diſtinct Nature and put on the Nature of the Deity, and conſequently been uncapable of Suffering: Finite can never by any mixture be chang'd into Infinite, nor Infinite into Finite.

p. 460This Union in this regard may be reſembled to the Union of Light and Air, which are ſtrictly joyn'd; for the Light paſſes through all parts of the Air, but they are not confounded, but remain in their diſtinct eſſences as before the union, without the leaſt confuſion with one another.**Amyrald. Irenic. p. 282. The Divine Nature remains as it was before the Union, intire in it ſelf, only the Divine Perſon aſſumes another Nature to himſelf. The Humane Nature remains, as it would have done had it exiſted ſeparately from the foreign, except that then it would have had a proper ſubſiſtence by it ſelf, which now it borrows from its union with the foreign, or Word; but that doth not belong to the Conſtitution of its Nature.

Now let us Conſider, what a wonder of Power is all this: The knitting a Noble Soul to a Body of Clay was not ſo great an exploit of Almightineſs, as the eſpouſing Infinite and Finite together. Man is further diſtant from God, than Man from Nothing. What a wonder is it, that two Natures infinitely diſtant, ſhould be more intimately united than any thing in the World, and yet without any confuſion? That the ſame Perſon ſhould have both a Glory and a Grief; an infinite Joy in the Deity, and an unexpreſſible Sorrow in the Humanity? That a God upon a Throne ſhould be an Infant in a Cradle; the Thundering Creator be a weeping Babe and a ſuffering Man, are ſuch expreſſions of mighty Power, as well as condeſcending Love, that they aſtoniſh Men upon Earth, and Angels in Heaven.

3. Power was evident in the progreſs of his life. In the Miracles he wrought; How often did he expel malicious and powerful Devils from their habitations; hurl them from their Thrones, and make them fall from Heaven like Lightning? How many Wonders were wrought by his bare Word, or a ſingle Touch? Sight reſtored to the Blind, and Hearing to the Deaf; Palſie Members reſtored to the exerciſe of their functions; a diſmiſs given to many deplorable Maladies, impure Leproſies chas'd from the Perſons they had infected, and Bodies beginning to putrifie rais'd from the Grave. But the mightieſt Argument of Power was his Patience. That he who was in his Divine Nature elevated above the World, ſhould ſo long continue upon a Dung-hill, endure the contradiction of Sinners againſt himſelf; be patiently ſubject to the Reproaches and Indignities of Men, without diſplaying that Juſtice which was eſſential to the Deity, and in eſpecial manner daily merited by their provoking Crimes. The Patience of Man under great Affronts, is a greater Argument of power, than the Brawnyneſs of his Arm: A Strength employ'd in the revenge of every Injury, ſignifies a greater infirmity in the Soul, than there can be ability in the Body.

4. Divine Power was apparent in his Reſurrection. The unlocking the belly of the Whale for the deliverance of Jonas; the reſcue of Daniel from the Den of Lions; and the reſtraining the Fire from burning the Three Children, were ſignal declarations of his Power, and types of the Reſurrection of our Saviour. But what are thoſe to that which was repreſented by them? That was a power over Natural cauſes, a curbing of Beaſts, and reſtraining of Elements; But in the Reſurrection of Chriſt, God exercis'd a power over himſelf, and quencht the flames of his own Wrath, hotter than Millions of Nebuchadnezzars Furnaces; unlockt the Priſon doors, wherein the Curſes of the Law had lodg'd our Saviour, ſtronger than the Belly and Ribbs of a Leviathan. In the reſcue of Daniel and Jonas, God overpowered Beaſts; and in this tore up the ſtrength of the Old Serpent, and pluckt the Scepter from the hand of the Enemy of Mankind. The Work of Reſurrection indeed, conſidered in it ſelf, requires the efficacy of an Almighty Power: Neither Man nor Angel can create new diſpoſitions in a Dead Body, to render it capable of lodging a Spiritual Soul; nor can they reſtore a diſlodged Soul, by their own power, to ſuch a Body. The reſtoring a Dead Body to life requires an Infinite Power, as well as the Creation of the World: But there was in the Reſurrection of Chriſt ſomething more difficult than this; while he lay in the Grave he was under the Curſe of the Law, under the execution of that dreadful Sentence, Thou ſhalt die the death. His Reſurrection was not only the re-tying …he Marriage knot between his Soul and Body, or the rouling the Stone from the Grave; but a taking off an infinite weight, the Sin of Mankind, which lay upon him: So vaſt a weight could not be removed without the ſtrength p. 461of an Almighty Arm. 'Tis therefore aſcrib'd, not to an ordinary operation, but an operation with Power ††Rom. 1.4.Rom 1:4, and ſuch a Power wherein the Glory of the Father did appear. Rom. 6.4. Rais'd up from the dead by the glory of the Father, that is, the glorious Power of God. As the Eternal Generation is ſtupendous, ſo is his Reſurrection, which is called, a new begetting of him, Acts 13.33. 'Tis a wonder of Power, that the Divine and Humane Nature ſhould be joyn'd; and no leſs wonder, that his Perſon ſhould ſurmount and riſe up from the Curſe of God, under which he lay. The Apoſtle therefore adds one expreſſion to another, and heaps up a variety, ſignifying thereby that one was not enough to repreſent it, Eph. 1.19. Exceeding greatneſs of power, and working of mighty power, which he wrought in Chriſt when he raiſed him from the dead. It was an hyperbole of Power, the excellency of the Mightineſs of his Strength; the loftineſs of the expreſſions ſeems to come ſhort of the apprehenſion he had of it in his Soul.

Secondly, This Power appears in the Publication and Propagation of the Doctrine of Redemption.

The Divine Power will appear, if you conſider,

1. The Nature of the Doctrine.

2. The Inſtruments employed in it.

3. The Means they us'd to propagate it.

4. The Succeſs they had.

I. The Nature of the Doctrine.

1. It was contrary to the common received reaſon of the World. The Philoſophers, the Maſters of Knowledge among the Gentiles, had Maxims of a different ſtamp from it. Though they agreed in the Being of a God, yet their Notions of his Nature were confus'd and embroil'd with many Errors; the Unity of God was not commonly aſſented unto: They had multiplied Deities ac…ording to the Fancies they had received from ſome of a more elevated Wit and refin'd Brain, than others. Though they had ſome notion of Mediators, yet they placed in thoſe Seats, their publick Benefactors; Men that had been uſeful to the World, or their particular Countries, in imparting to them ſome profitable Invention. To diſcard thoſe, was to charge themſelves with Ingratitude to them, from whom they had received ſignal benefits, and to whoſe Mediation, Conduct, or Protection, they aſcrib'd all the Succeſs they had been bleſſed with in their ſeveral Provinces; and to charge themſelves with Folly, for rendring an Honour and Worſhip to them ſo long. Could the Doctrine of a Crucified Mediator, whom they had never ſeen, that had conquer'd no Country for them, never enlarg'd their Territories, brought to light no new profitable Invention for the increaſe of their Earthly welfare, as the reſt had done, be thought ſufficient to balance ſo many of their reputed Heroes? How ignorant were they in the foundations of the True Religion? The belief of a Providence was ſtaggering; nor had they a true proſpect of the nature of Vertue and Vice: Yet they had a fond Opinion of the ſtrength of their own Reaſon, and the Maxims that had been handed down to them by their Predeceſſors, which Paul **1 Tim. 6.20.1 Tim 6:20entitles, a Science falſly ſo called, either meant of the Philoſophers or the Gnoſticks. They preſum'd that they were able to meaſure all things by their own Reaſon; whence, when the Apoſtle came to preach the Doctrine of the Goſpel at Athens, the great School of Reaſon in that Age, they gave him no better a Title than that of a Babler, Acts 17.18. and openly mocked him, verſe 32. a Seed gatherer ‖‖foreign., one that hath no more brain or ſenſe, than a Fellow that gathers up Seeds that are ſpilt in a Market, or one that hath a vain and empty found without Senſe or Reaſon, like a fooliſh Mountebank; ſo ſlightly did thoſe Rationaliſts of the World think of the Wiſdom of Heaven. That the Son of God ſhould veil himſelf in a Mortal Body, and ſuffer a diſgraceful Death in it, were things above the ken of Reaſon.

Beſides, the World had a general diſeſteem of the Religion of the Jews, and were prejudic'd againſt any thing that came from them. Whence the Romans, that uſed to incorporate the gods of other Conquer'd Nations in their Capitol, never moved to have the God of Iſrael worſhipped among them. Again, they p. 462might argue againſt it with much fleſhly Reaſon: Here is a Crucified God preached by a Company of Mean and Ignorant perſons; What Reaſon can we have to entertain this Doctrine, ſince the Jews, who (as they tell us) had the Prophecies of him, did not acknowledge him? Surely, had there been ſuch Predictions, they would not have Crucified, but Crowned their King, and expected from him the Conqueſt of the Earth under their Power? What reaſon have we to entertain him, whom his own Nation (among whom he lived, with whom he converſed) ſo unanimouſly, by the Vote of the Rulers as well as the Rout, rejected? It was impoſſible to conquer Minds poſſeſſed with ſo many Errors, and applauding themſelves in their own Reaſon, and to render them capable of receiving Revealed Truths without the influence of a Divine Power.

2. It was contrary to the Cuſtomes of the World. The ſtrength of Cuſtome in moſt Men ſurmounts the ſtrength of Reaſon, and Men commonly are ſo wedded to it, that they will be ſooner divorc'd from any thing, than the Modes and Patterns received from their Anceſtors. The endeavouring to change Cuſtomes of an ancient ſtanding, hath begotten Tumults and furious Mutinies among Nations, though the change would have been much for their advantage.

This Doctrine ſtruck at the Root of the Religion of the World, and the Ceremonies wherein they had been educated from their Infancy, delivered to them from their Anceſtors, confirm'd by the cuſtomary Obſervance of many Ages, rooted in their Mindss and eſtabliſh'd by their Laws. Acts 18.13. This Fellow perſwadeth us to worſhip God contrary to the Law, againſt Cuſtomes, to which they aſcrib'd the happineſs of their States, and the proſperity of their People; and would put in the place of this Religion they would aboliſh, a new one inſtituted by a Man whom the Jews had condemn'd, and put to death upon a Croſs, as an Impoſtor, Blaſphemer, and Seditions perſon.

It was a Doctrine that would change the Cuſtomes of the Jews, who were intruſted with the Oracles of God. It would bury for ever their Ceremonial Ri…s, delivered to them by Moſes from that God, who had with a mighty hand brought them out of Egypt, conſecrated their Law with Thunders and Lightnings from Mount Sinai, at the time of its publication, backt it with ſevere Sanctions, confirm'd it by many Miracles, both in the Wilderneſs and their Canaan, and had continued it for ſo many Hundred years. They could not but remember how they had been ravaged by other Nations, and Judgments ſent upon them when they neglected and ſlighted it; and with what great ſucceſs they were follow'd when they valued and obſerved it; and how they had abhorred the Author of this new Religion, who had ſpoken ſlightly of their Traditions, till they put him to death with Infamy. Was it an eaſie matter to divorce them from that Worſhip, upon which were entail'd (as they imagin'd) their Peace, Plenty, and Glory, things of the deareſt regard with Mankind? The Jews were no leſs devoted to their Ceremonial Traditions, than the Heathen were to their Vain Superſtitions.

This Doctrine of the Goſpel was of that nature, that the ſtate of Religion all over the Earth muſt be overturned by it; the Wiſdom of the Greeks muſt vail to it, the Idolatry of the People muſt ſtoop to it, and the prophane Cuſtomes of Men muſt moulder under the weight of it. Was it an eaſie matter for the Pride of Nature to deny a cuſtomary Wiſdom, to entertain a new Doctrine againſt the Authority of their Anceſtors; to inſcribe Folly upon that which hath made them admir'd by the reſt of the World? Nothing can be of greater eſteem with Men, than the Credit of their Law-givers and Founders, the Religion of their Fathers, and Proſperity of themſelves; hence the Minds of Men were ſharpned againſt it. The Greeks, the Wiſeſt Nation, ſlighted it as Fooliſh; the Jews, the Religious Nation, ſtumbled at it, as contrary to the received Interpretations of Ancient Prophecies and Carnal Conceits of an Earthly glory. The dimmeſt Eye may behold the difficulty to change Cuſtome, a Second Nature: 'Tis as hard as to change a Wolf into a Lamb, to level a Mountain, ſtop the courſe of the Sun, or change the Inhabitants of Africk into the colour of Europe. Cuſtome dips Men in as durable a Dye, as Nature. The difficulties of carrying it on againſt the Divine Religion of the Jew, and rooted Cuſtomes of the Gentiles, were unconquerable p. 463by any but an Almighty Power. And in this the Power of God hath appeared wonderfully.

3. It was contrary to the Senſuality of the World, and the Luſts of the Fleſh. How much the Gentiles were over-grown with baſe and unworthy Luſts at the time of the Publication of the Goſpel, needs no other Memento than the Apoſtles Diſcourſe, Rom. 1. As there was no Error but prevail'd upon their Minds, ſo there was no brutiſh Affection but was wedded to their Hearts. The Doctrine propoſed to them was not eaſie; it flatter'd not the Senſe, but checked the Stream of Nature. It thundred down thoſe three great Engines whereby the Devil had ſubdued the World to himſelf, the luſt of the Fleſh, the lust of the Eye, and the pride of Life. Not only the moſt ſordid Affections of the Fleſh, but the more refin'd Gratifications of the Mind: It ſtript Nature both of Devil and Man; of what was commonly eſteem'd great and vertuous. That which was the root of their Fame, and the ſatisfaction of their Ambition, was ſtruck at by this Ax of the Goſpel. The firſt Article of it ordered them to deny themſelves, not to preſume upon their own worth; to lay their Underſtandings and Wills at the foot of the Croſs, and reſign them up to one newly crucified at Jeruſalem: Honours and Wealth were to be deſpis'd, Fleſh to be tam'd, the Croſs to be borne, Enemies to be loved, Revenge to be ſatisfied, Blood to be ſpilt, and Torments to be endured for the Honour of One they never ſaw, nor ever before heard of, who was preached with the Circumſtances of a ſhameful Death, enough to affright them from the Entertainment: And the Report of a Reſurrection and glorious Aſcenſion were things never heard of by them before, and unknown in the World, that would not eaſily enter into the belief of men: The Croſs, Diſgrace, Self-denial, were only diſcours'd of in order to the attainment of an inviſible World, and an unſeen reward, which none of their Predeceſſors ever returned to acquaint them with; a Patient death, contrary to the pride of Nature, was publiſht as the way to Happineſs and a bleſſed Immortality: The deareſt Luſts were to be pierced to death for the honour of this new Lord. Other Religions brought Wealth and Honour; this, ſtruck them off from ſuch Expectations, and preſented them with no Promiſe of any thing in this Life, but a proſpect of Miſery: Except thoſe inward Conſolations to which before they had been utter Strangers, and had never experimented. It made them to depend not upon themſelves, but upon the ſole Grace of God. It decried all natural, all moral Idolatry, things as dear to men as the Apple of their Eyes. It deſpoyl'd them of whatſoever the Mind, Will, and Affections of men, naturally lay claim to, and glory in. It pulled Self up by the Roots, unman'd carnal Man, and debas'd the Principle of Honour and Self-ſatisfaction, which the World counted at that time noble and brave. In a word, it took them off from themſelves, to act like Creatures of God's framing; to know no more than he would admit them, and do no more than he did command them. How difficult muſt it needs be to reduce men, that plac'd all their happineſs in the Pleaſures of this Life, from their pompous Idolatry and brutiſh Affections, to this mortifying Religion? What might the World ſay? Here is a Doctrine will render us a company of puling Animals: Farewel Generoſity, Bravery, Senſe of Honour, Courage in enlarging the Bounds of our Country, for an ardent Charity to the bittereſt of our Enemies. Here's a Religion will ruſt our Swords, Canker our Arms, diſpirit what we have hitherto called Vertue, and annihilate what hath been eſteem'd worthy and comely among Mankind. Muſt we change Conqueſt for Suffering, the increaſe of our Reputation for Self-denial, the natural Sentiment of Self-preſervation for affecting a dreadful Death? How impoſſible was it that a Crucified Lord, and a Crucifying Doctrine, ſhould be received in the World without the mighty Operation of a Divine Power upon the Hearts of Men? And in this alſo the Almighty Power of God did notably ſhine forth.

II. Divine Power appear'd in the Instruments employ'd for the publiſhing and propagating the Goſpel. Who were

1. Mean and worthleſs in themſelves. Not noble and dignified with an earthly Grandeur, but of a low Condition, meanly bred: So far from any ſplendid Eſtates, that they poſſeſſed nothing but their Nets; without any Credit and Reputation p. 464in the World; without Comlineſs and Strength; as unfit to ſubdue the World by Preaching, as an Army of Hares were to conquer it by War. Not learned Doctors, bred up at the feet of the Famous Rabbins at Jeruſalem, whom Paul calls the Princes of the World **1 Cor. 2.8.1 Cor 2:8; nor nurs'd up in the School of Athens, under the Philoſophers and Orators of the time: Not the Wiſe-men of Greece, but the Fiſhermen of Galilee; naturally skill'd in no Language but their own, and no more exact in that than thoſe of the ſame Condition in any other Nation: Ignorant of every thing but the Language of their Lakes and their fiſhing Trade; except Paul, call'd ſometime after the reſt to that Imployment: And after the deſcent of the Spirit, they were ignorant and unlearned in every thing but the Doctrine they were commanded to publiſh; for the Council before whom they were ſummon'd, prov'd them to be ſo, which increaſed their wonder at them, Acts 4.13. Had it been publiſh't by a Voice from Heaven, That Twelve poor men, taken out of Boats and Creeks, without any help of Learning, ſhould conquer the World to the Croſs, it might have been thought an Illuſion againſt all the Reaſon of Men; yet we know it was undertaken and accompliſh't by them. They publiſh't this Doctrine in Jeruſalem, and quickly ſpread it over the greateſt part of the World. Folly outwitted Wiſdom, and Weakneſs over-powred Strength. The Conqueſt of the Eaſt by Alexander was not ſo admirable as the Enterpriſe of theſe poor men. He attempted his Conqueſt with the hands of a Warlike Nation, though indeed but a ſmall number of Thirty thouſand againſt Multitudes, many Hundred thouſands of the Enemies; yet an Effeminate Enemy; a People inur'd to Slaughter and Victory attack'd great Numbers, but enfeebled by Luxury and Voluptuouſneſs. Beſides, he was bred up to ſuch Enterprizes, had a learned Education under the beſt Philoſopher, and a Military Education under the beſt Commander, and a natural Courage to animate him. Theſe Inſtruments had no ſuch advantage from Nature; the Heavenly Treaſure was placed in thoſe Earthen Veſſels; as Gideons Lamps in empty Pitchers, Judges 7.16. that the excellency or Hyperbole of the Power might be of God, 2 Cor. 4.7. and the ſtrength of his Arm be diſplay'd in the infirmity of the Inſtruments. They were deſtitute of earthly Wiſdom, and therefore deſpis'd by the Jews, and derided by the Gentiles; the Publiſhers were accounted Mad men, and the embracers Fools. Had they been Men of known natural Endowments, the Power of God had been vail'd under the Gifts of the Creature.

2. Therefore a Divine Power ſuddenly ſpirited them, and fitted them for ſo great a Work. Inſtead of Ignorance they had the knowledge of the Tongues; and they that were ſcarce well skill'd in their own Dialect, were inſtructed on the ſudden to ſpeak the moſt flouriſhing Languages of the World, and Diſcourſe to the People of ſeveral Nations, the great things of God ††Acts 2.11.Acts 2:11. Though they were not enricht with any Worldly wealth and poſſeſſed nothing, yet they were ſo ſuſtained that they wanted nothing in any place where they came, a Table was ſpread for them in the midſt of their bittereſt Enemies. Their Fearfulneſs was chang'd into Courage, and they that a few days before skulk'd in Corners for fear of the Jews ‖‖John 20.19.John 20:19, ſpeak boldly in the Name of that Jeſus, whom they had ſeen put to death by the Power of the Rulers and the Fury of the People: They reproach them with the Murder of their Maſter, and out-brave that great People in the midſt of their Temple, with the glory of that Perſon they had ſo lately Crucified **Acts 2.23. Acts 3.13.Acts 2:23Acts 3:13. Peter, that was not long before qualm'd at the preſence of a Maid, was not daunted at the Preſence of the Council, that had their hands yet reeking with the Blood of his Maſter; but being filled with the Holy Ghoſt, ſeems to dare the Power of the Prieſts and Jewiſh Governours, and is as confident in the Council Chamber, as he had been cowardly in the High Prieſts Hall ††Acts 4.9, &c.Acts 4:9, the efficacy of Grace triumphing over the Fearfulneſs of Nature. Whence ſhould this Ardor and Zeal, to propagate a Doctrine that had already born the Scars of the Peoples Fury be, but from a mighty Power, which changed thoſe Hares into Lions, and ſtript them of their Natural Cowardize …o cloath them with a Divine Courage; making them in a moment both Wiſe and Magnanimous, alienating them from any Conſultations with Fleſh and Blood? As ſoon as ever the Holy Ghoſt came upon them as a mighty ruſhing Wind, they move up and down for the Intereſt of God; as Fiſh, after a great Clap of Thunder, are rowz'd, and move more nimbly p. 465on the top of the Water; therefore that which did ſo fit them for this undertaking is called by the title of Power from on high, Luke 24.49.

III. The Divine Power appears in the Means whereby it was propagated.

1. By Means different from the Methods of the World. Not by force of Arms, as ſome Religions have taken root in the World. Mahomets Horſe hath trampled upon the Heads of Men, to imprint an Alcoran in their Brains, and robb'd Men of their Goods to plant their Religion. But the Apoſtles bore not this Doctrine through the World upon the Points of their Swords; they preſented a Bodily death where they would beſtow an Immortal life: They employ'd not Troops of Men in a Warlike poſture, which had been poſſible for them after the Goſpel was once ſpread; they had no Ambition to ſubdue Men unto themſelves, but to God; they coveted not the Poſſeſſions of others; deſign'd not to enrich themſelves; invaded not the Rights of Princes, nor the Liberties and Properties of the People: They rifled them not of their Eſtates, nor ſcar'd them into this Religion by a fear of loſing their Worldly happineſs. The Arguments they uſed would naturally drive them from an entertainment of this Doctrine, rather than allure them to be Proſelytes to it: Their deſign was to change their Hearts, not their Government; to wean them from the love of the World, to a love of a Redeemer; to remove that which would ruine their Souls. It was not to enſlave them, but ranſom them; they had a warfare, but not with Carnal weapons, but ſuch as were mighty through God for the pulling down of ſtrong holds, 2 Cor. 10.4. they uſed no weapons but the Doctrine they preach'd. Others that have not gained Conqueſts by the Edge of the Sword and the Stratagems of War, have extended their Opinions to others by the ſtrength of Humane Reaſon, and the Inſinuations of Eloquence. But the Apoſtles had as little flouriſh in their Tongues, as edge upon their Swords: Their Preaching was not with the enticing words of Mans wiſdom **1 Cor. 2.4.1 Cor 2:4; their Preſence was mean, and their Diſcourſes without varniſh; their Doctrine was plain, a Crucified Chriſt; a Doctrine unlac'd, ungarniſht, untoothſom to the World; but they had the demonſtration of the Spirit, and a mighty Power for their Companion in the work. The Doctrine they preached, viz. the Death, Reſurrection, and Aſcenſion of Christ, are called the Powers, not of this World, but of the World to come ††Heb. 6.5.Heb 6:5. No leſs than a Supernatural Power could conduct them in this Attempt, with ſuch weak Methods in Humane appearance.

2. Againſt all the Force, Power, and Wit of the World. The Diviſions in the Eaſtern Empire, and the feeble and conſuming State of the Weſtern, contributed to Mahomets Succeſs‖‖Dail…é, 15. Serm. p. 57.. But never was Rome in a more flouriſhing condition: Learning, Eloquence, Wiſdom, Strength were at the higheſt pitch: Never was there a more diligent Watch againſt any Innovations; never was that State governed by more ſevere and ſuſpicious Princes, than at the time when Tiberius and Nero held the Rains. No time ſeemed to be more unfit for the entrance of a New Doctrine than that Age, wherein it begun to be firſt publiſh'd; never did any Religion meet with that Oppoſition from Men. Idolatry hath been often ſetled without any Conteſt; but this hath ſuffered the ſame Fate with the Inſtitutor of it, and endured the Contradictions of Sinners againſt it ſelf: And thoſe that publiſh'd it, were not only without any Worldly prop, but expos'd themſelves to the Hatred and Fury, to the Racks and Tortures of the ſtrongeſt Powers on Earth. It never ſet foot in any place, but the Country was in an uproar ††Acts 19.28.Acts 19:28; Swords were drawn to deſtroy it; Laws made to ſuppreſs it; Priſons provided for the Profeſſors of it; Fires kindled to conſume them, and Executioners had a perpetual employment to ſtifle the progreſs of it.

Rome in its Conqueſt of Countries chang'd not the Religion, Rites, and Modes of their Worſhip: They alter'd their Civil Government, but left them to the liberty of their Religion, and many times joyned with them in the Worſhip of their Peculiar gods; and ſometime imitated them at Rome, inſtead of aboliſhing them in the Cities they had ſubdued. But all their Councils were aſſembled, and their Force was bandied againſt the Lord and againſt his Chriſt; and that City that kindly receiv'd all manner of Superſtitions, hated this Doctrine with an irreconcileable hatred. p. 466It met with Reproaches from the Wiſe, and Fury from the Potentates; it was derided by the one as the greateſt Folly, and perſecuted by the other as contrary to God and Mankind; the one were afraid to loſe their Eſteems by the Doctrine, and the other to loſe their Authority by a Sedition they thought a change of Religion would introduce. The Romans, that had been Conquerors of the Earth, feared Inteſtine Commotions, and the falling aſunder the Links of their Empire: Scarce any of their firſt Emperors, but had their Swords dy'd Red in the Blood of the Chriſtians. The Fleſh with all its Luſts, the World with all its Flatteries, the Stateſmen with all their Craft, and the Mighty with all their Strength joyn'd together to extirpate it: Though many Members were taken off by the Fires, yet the Church not only lived, but flouriſh'd in the Furnace. Converts were made by the Death of Martyrs, and the Flames which conſumed their Bodies, were the occaſion of firing Mens hearts with a Zeal for the Profeſſion of it. Inſtead of being extinguiſh'd, the Doctrine ſhone more bright, and multiplied under the Sickles that were employed to cut it down: God ordered every Circumſtance ſo, both in the Perſons that publiſh'd it, the Means whereby, and the Time when, that nothing but his Power might appear in it, without any thing to dim and darken it.

IV. The Divine Power was conſpicuous in the great ſucceſs it had under all theſe difficulties. Multitudes were Prophecied of to embrace it; whence the Prophet Iſaiah, after the Prophecy of the Death of Chriſt, Iſai. 53. calls upon the Church to enlarge her Tents, and lengthen out her Cords to receive thoſe Multitudes of Children that ſhould call her Mother. Iſai. 54.2, 3. for ſhe ſhould break forth on the right hand and on the left, and her ſeed ſhould inherit the Gentiles: The Idolaters and Perſecutors ſhould liſt their Names in the Muſter-Roll of the Church.

Preſently after the Deſcent of the Holy Ghoſt from Heaven upon the Apoſtles, you find the hearts of Three thouſand melted by a plain declaration of this Doctrine; who were a little before ſo far from having a Favourable thought of it, that ſome of them at leaſt, if not all, had expreſt their Rage againſt it, in Voting for the Condemning and Crucifying the Author of it ††Acts 2.41, 42.Acts 2:41Acts 2:42: But in a moment they were ſo altered, that they breath out Affections inſtead of Fury; neither the reſpect they had to their Rulers, nor the honour they bore to their Prieſts; not the deriſions of the People, nor the threatning of Puniſhment, could ſtop them from owning it in the face of multitudes of Diſcouragements. How wonderful is it that they ſhould ſo ſoon, and by ſuch ſmall Means pay a reverence to the Servants, who had none for the Maſter? that they ſhould hear them with patience, without the ſame Clamor againſt them as againſt Chriſt, Crucifie them, Crucifie them? But, that their hearts ſhould ſo ſuddenly be enflam'd with Devotion to him dead, whom they ſo much abhorred when living. It had gained footing not in a Corner of the World, but in the moſt famous Cities; in Jeruſalem, where Chriſt had been Crucified; in Antioch, where the Name of Christians firſt began; in Corinth, a place of Ingenious Arts; and Epheſus, the Seat of a noted Idol. In leſs than Twenty years there was never a Province of the Roman Empire, and ſcarce any part of the known World but was ſtor'd with the Profeſſors of it. Rome, that was the Metropolis of the Idolatrous World, had multitudes of them ſprinkled in every Corner, whoſe Faith was ſpoken of throughout the World **Rom. 1.8.Rom 1:8. The Court of Nero, that Monſter of Mankind, and the cruelleſt and ſordid'ſt Tyrant that ever breathed, was not empty of ſincere Votaries to it; there were Saints in Caeſars houſe, while Paul was under Nero's Chain‖‖Phil. 4.Phil 4: And it maintain'd its ſtanding, and flouriſh'd in ſpite of all the force of Hell 250 years before any Soveraign Prince eſpouſed it.

The Potentates of the Earth had conquer'd the Lands of Men, and ſubdued their Bodies; theſe vanquiſht Hearts and Wills, and brought the moſt beloved Thoughts under the Yoke of Christ: So much did this Doctrine overmaſter the Conſciences of its Followers, that they rejoyced more at their Yoke, than others at their Liberty; and counted it more a glory to die for the honour of it, than to live in the profeſſion of it. Thus did our Saviour Reign and gather Subjects in the midſt of his Enemies; in which reſpect, in the firſt diſcovery of the Goſpel, he is deſcrib'd as a Mighty Conqueror, Revel. 6.2. and ſtill conquering in the greatneſs of his ſtrength.

p. 467How great a Teſtimony of his Power is it, that from ſo ſmall a Cloud ſhould riſe ſo glorious a Sun, that ſhould chaſe before it the Darkneſs and Power of Hell; Triumph over the Idolatry, Superſtition and Prophaneſs of the World? This plain Doctrine vanquiſht the Obſtinacy of the Jews, baffled the Underſtanding of the Greeks, humbled the Pride of the Grandees, threw the Devil not only out of Bodies, but Hearts; tore up the foundation of his Empire, and planted the Croſs where the Devil had for many Ages before eſtabliſhed his Standard. How much more than a humane Force is illuſtrious in this whole Conduct? Nothing in any Age of the World can parallel it; it being ſo much againſt the Methods of Nature, the Diſpoſition of the World, and (conſidering the Reſiſtance againſt it) ſeems to ſurmount even the Work of Creation. Never were there in any Profeſſion ſuch multitudes, not of Bedlams, but Men of Sobriety, Acuteneſs, and Wiſdom, that expos'd themſelves to the fury of the Flames, and challenged Death in the moſt terrifying ſhapes for the Honour of this Doctrine.

To conclude, This ſhould be often meditated upon to form our Underſtandings to a full aſſent to the Goſpel, and the Truth of it; the want of which Conſideration of Power, and the Cuſtomarineſs of an Education in the outward Profeſſion of it, is the ground of all the Prophaneneſs under it and Apostacy from it; the diſeſteem of the Truth it declares and the neglect of the Duties it enjoyns. The more we have a proſpect and ſenſe of the Impreſſions of Divine Power in it, the more we ſhall have a Reverence of the Divine Precepts.

III. The Third thing is, The Power of God appears in the application of Redemption, as well as in the Perſon Redeeming, and the publication and propagation of the Doctrine of Redemption.

1. In the planting Grace.

2. In the Pardon of Sin.

3. In the preſerving Grace.

1. In the planting Grace. There is no Expreſſion which the Spirit of God hath thought fit in Scripture to reſemble this Work to, but argues the exerting of a Divine Power for the effecting of it. When it is expreſt by Light, it is as much as the Power of God in creating the Sun; when by Regeneration, 'tis as much as the Power of God in forming an Infant, and faſhioning all the Parts of a Man; when it is called Reſurrection, 'tis as much as the rearing of the Body again out of putrified Matter; when it is called Creation, 'tis as much as erecting a comly World out of meer Nothing, or an inform and uncomly Maſs. As we could not contrive the Death of Chriſt for our Redemption, ſo we cannot form our Souls to the Acceptation of it; the Infinite efficacy of Grace is as neceſſary for the one, as the Infinite Wiſdom of God was for laying the Platform of the other.

'Tis by his Power we have whatſoever pertains to Godlineſs as well as Life **2 Pet. 1.3.2 Pet 1:3: He puts his Fingers upon the handle of the Lock, and turns the Heart to what Point he pleaſes; the Action whereby he performs this is expreſt by a word of Force ††Coloſ. 1.19. foreign.Col 1:19. He hath ſnatcht us from the power of Darkneſs; the Action whereby it is perform'd manifeſts it. In reference to this Power it is called Creation, which is a production from Nothing; and Converſion is a production from ſomething more uncapable of that ſtate, than meer Nothing is of Being. There is a greater diſtance between the Terms of Sin and Righteouſneſs, Corruption and Grace, than between the Terms of Nothing and Being; The greater the diſtance is, the more Power is requir'd to the producing any thing. As in Miracles, the Miracle is the greater where the Change is the greater; and the Change is the greater where the Diſtance is the greater: As it was a more ſignal mark of Power to change a Dead Man to life, than to change a Sick Man to health; ſo that the change here being from a Term of a greater diſtance, is more Powerful than the Creation of Heaven and Earth: Therefore whereas Creation is ſaid to be wrought by his Hands, and the Heavens by his Fingers, or his Word; Converſion is ſaid to be wrought by his Arm ‖‖Iſai. 53.1.Isa 53:1: In Creation we had an Earthly; by Converſion, a Heavenly ſtate: In Creation, Nothing is changed into Something; in Converſion, Hell is tranſform'd into Heaven, which is more than the turning Nothing into a glorious Angel. p. 468In that Thanksgiving of our Saviour for the revelation of the knowledge of himſelf to Babes, the ſimple of the World, he gives the Title to his Father, of Lord of Heaven and Earth ††Mat. 11.5.Matt 11:5, intimating it to be an act of his Creative and Preſerving Power; that Power whereby he formed Heaven and Earth, hath preſerved the ſtanding, and governed the motions of all Creatures from the beginning of the World.

'Tis reſembled to the moſt Magnificent Act of Divine Power that God ever put forth, viz. that in the Reſurrection of our Saviour **Eph. 1.19.Eph 1:19, wherein there was more than an ordinary impreſſion of Might. 'Tis not ſo ſmall a Power as that whereby we ſpeak with Tongues, or whereby Chriſt opened the Mouths of the Dumb and the Ears of the Deaf, or unlooſed the Cords of Death from a Perſon. 'Tis not that Power whereby our Saviour wrought thoſe ſtupendous Miracles when he was in the World; but that Power which wrought a Miracle that amaz'd the moſt knowing Angels, as well as ignorant Man. The taking off the weight of the Sin of the World from our Saviour, and advancing him in his Humane Nature to rule over the Angelical Hoſt, making him Head of Principalities and Powers; as much as to ſay, as great as all that Power which is diſplay'd in our Redemption, from the firſt foundation to the laſt line in the ſuperſtructure. 'Tis therefore often ſet forth with an Emphaſis, as Excellency of power ††2 Cor. 4.7.2 Cor 4:7, and Glorious power ‖‖2 Pet. 1.3.2 Pet 1:3. To glory and vertue, we Tranſlate it; but it is foreign, Through glory and vertue, that is, by a glorious vertue or ſtrength.

2. The Inſtrument whereby it is wrought is dignified with the title of Power. The Goſpel which God uſeth in this great affair is called, The Power of God to ſalvation, Rom. 1.16. and the Rod of his ſtrength, Pſal. 110.2. And the day of the Goſpel's appearance in the heart is emphatically called, The day of Power, verſe 3. wherein he brings down ſtrong holds and towring Imaginations.**Grotlus in Luke 1.19.Luke 1:19 And therefore the Angel Gabriel, which Name ſignifies the Power of God, was always ſent upon thoſe Meſſages which concerned the Goſpel, as to Daniel, Zechary, Mary. The Goſpel is the Power of God in way a of Inſtrumentality, but the Almightineſs of God is the Principal in a way of Efficiency. The Goſpel is the Scepter of Chriſt; but the Power of Chriſt is the Mover of that Scepter. The Goſpel is not as a bare Word ſpoken, and propoſing the thing; but as back'd with a higher efficacy of Grace: As the Sword doth inſtrumentally cut, but the Arm that wields it gives the blow, and makes it ſucceſsful in the ſtroak. But this Goſpel is the Power of God, becauſe he edgeth this by his own Power, to ſurmount all reſiſtance, and vanquiſh the greateſt Malice of that Man he deſigns to work upon.

The Power of God is conſpicuous,

1. In turning the Heart of Man againſt the ſtrength of the Inclinations of Nature. In the forming of Man of the Duſt of the Ground, as the Matter contributed nothing to the Action whereby God formed it, ſo it had no Principle of reſiſtance contrary to the deſign of God: But in Converting the Heart, there is not only wanting a principle of Aſſiſtance from him in this work, but the whole ſtrength of Corrupt Nature is alarm'd to combat againſt the Power of his Grace. When the Goſpel is preſented, the Underſtanding is not only ignorant of it, but the Will perverſe againſt it; the one doth not reliſh, and the other doth not eſteem the Excellency of the Object. The Carnal wiſdom in the Mind contrives againſt it, and the Rebell…ous Will puts the orders in execution againſt the Counſel of God, which requires the invincible Power of God to enlighten the dark Mind, to know what it ſlights; and the fierce Will, to embrace what it loaths. The ſtream of Nature cannot be turned, but by a Power above Nature: 'Tis not all the Created Power in Heaven and Earth can change a Swine into a Man, or a venemous Toad into a holy and illuſtrious Angel. Yet this work is not ſo great in ſome reſpect, as the ſtilling the fierceneſs of Nature, the ſilencing the ſwelling Waves in the heart, and the caſting out thoſe brutiſh Affections which are born and grow up with us. There would be no, or far leſs reſiſtance in a meer Animal to be chang'd into a Creature of a higher rank, than there is in a Natural Man to be turned into a ſerious Chriſtian.

p. 469There is in every Natural Man a ſtoutneſs of heart, a ſtiff-neck, unwillingneſs to good, forwardneſs to evil: Infinite Power quells this ſtoutneſs, demoliſheth theſe ſtrong holds, turns this wild Aſs in her courſe, and routs thoſe Armies of turbulent Nature againſt the Grace of God. To ſtop the Flouds of the Sea is not ſuch an act of Power, as to turn the Tyde of the Heart. This Power hath been employ'd upon every Convert in the World; What would you ſay then, if you knew all the Chanels in which it hath run ſince the days of Adam? If the alteration of one Rocky heart into a Pool of Water be a wonder of Power, what then is the calming and ſweetning by his Word thoſe One hundred forty four Thouſand of the Tribes of Iſrael, and that numberleſs Multitude of all Nations and People that ſhall ſtand before the Throne **Revel. 7.3.Rev 7:3, which were all naturally ſo many raging Seas? Not one Converted Soul from Adam to the laſt that ſhall be in the End of the World, but is a Trophy of the Divine Conqueſt. None were pure Volunteers, nor liſted themſelves in his Service, till he put forth his ſtrong Arm to draw them to him. No mans Underſtanding but was chain'd with Darkneſs, and fond of it; no Man but had Corruption in his Will, which was dearer to him than any thing elſe which could be propos'd for his True happineſs. Theſe things are moſt evident in Scripture and Experience.

2. As 'tis wrought againſt the Inclinations of Nature; ſo againſt a multitude of Corrupt habits rooted in the Souls of Men. A diſtemper in its firſt invaſion may more eaſily be cured, than when it becomes Chronical and inveterate. The ſtrength of a Diſeaſe, or the complication of many, magnifies the Power of the Phyſician, and efficacy of the Medicine that tames and expels it. What Power is that which hath made Men ſtoop, when Natural habits have been grown Giants by Cuſtome; when the putrefaction of Nature hath engendred a multitude of Worms; when the Ʋlcers are many and deplorable; when many Cords, wherewith God would have bound the Sinner, have been broken, and (like Sampſon) the wicked Heart hath gloried in its ſtrength and grown more proud, that it hath ſtood like a ſtrong Fort againſt thoſe Batteries, under which others have fallen flat?

Every Proud thought, every Evil habit captivated, ſerves for matter of Triumph to the Power of God ††2 Cor. 10.5.2 Cor 10:5. What reſiſtance will a multitude of them make, when one of them is enough to hold the Faculty under its dominion, and intercept its Operations? So many Cuſtomary habits, ſo many Old natures, ſo many different ſtrengths added to Nature, every one of them ſtanding as a Barricado againſt the way of Grace; all the Errors the Ʋnderſtanding is poſſeſſed with, think the Goſpel Folly; all the Vices the Will is filled with, count it the Fetter and Band. Nothing ſo contrary to Man, as to be thought a Fool; nothing ſo contrary to Man, as to enter into ſlavery. 'Tis no eaſie matter to plant the Croſs of Chriſt upon a Heart guided by many Principles againſt the Truth of it, and byaſt by a World of Wickedneſs againſt the Holineſs of it. Nature renders a Man too feeble and indiſpos'd, and Cuſtome renders a Man more weak and unwilling to change his Hue‖‖Jer. 13.23.Jer 13:23. To diſpoſſeſs Man then of his Self-eſteem and Self-excellency; to make room for God in the Heart, where there was none but for Sin, as dear to him as himſelf; to hurle down the Pride of Nature; to make ſtout Imaginations ſtoop to the Croſs; to make deſires of Self-advancement ſink under a Zeal for the glorifying of God, and an over-ruling deſign for his Honour, is not to be aſcrib'd to any, but an Out-ſtretched A…m wielding the Sword of the Spirit. To have a Heart full of the Fear of God, that was juſt before filled with a Contempt of him; to have a ſenſe of his Power, an eye to his Glory, admiring Thoughts of his Wiſdom, a Faith in his Truth, that had lower Thoughts of him and all his Perfections, than he had of a Creature: To have a hatred of his Habitual Luſts, that had brought him in much Senſitive pleaſure; to loath them as much as he loved them; to cheriſh the Duties he hated; to live by Faith in, and Obedience to the Redeemer, who was before ſo heartily under the conduct of Satan and Self; to chaſe the acts of Sin from his Members, and the pleaſing thoughts of Sin from his Mind; to make a ſtout Wretch willingly fall down, crawl upon the ground, and adore that Saviour whom before he out-dar'd, is a Triumphant Act of Infinite Power that can ſubdue all things to it ſelf, and break thoſe multitude of Locks and Bolts that were upon us.

p. 4703. Againſt a multitude of Temptations and Intereſts. The Temptations Rich Men have in this World are ſo numerous and ſtrong, that the entrance of one of them into the Kingdom of Heaven, that is, the entertainment of the Goſpel is made by our Saviour an impoſſible thing with Men, and procurable only by the Power of God **Luke 18.24, 25, 26.Luke 18:24Luke 18:25Luke 18:26. The Divine Strength only can ſeparate the World from the Heart, and the Heart from the World. There muſt be an Incomprehenſible Power to chaſe away the Devil, that had ſo long, ſo ſtrong a footing in the Affections, to render the Soyl he had ſown with ſo many Tares and Weeds, capable of good Grain; to make Spirits, that had found the ſweetneſs of Worldly proſperity, wrapt up all their Happineſs in it, and not only bent down, but (as it were) buried in Earth and Mud, to be looſened from thoſe beloved Cords, to diſreliſh the Earth for a Crucified Chriſt; I ſay, this muſt be the effect of an Almighty Power.

4. The Manner of Converſion ſhews no leſs the Power of God. There is not only an irreſiſtible Force uſed in it, but an agreeable Sweetneſs. The Power is ſo Efficacious, that nothing can vanquiſh it; and ſo Sweet, that none did ever complain of it. The Almighty Vertue diſplays it ſelf Invincibly, yet without Conſtraint; compelling the Will without offering Violence to it, and making it ceaſe to be Will: Not forcing it, but changing it; not dragging it, but drawing it; making it will where before it nill'd; removing the Corrupt Nature of the Will, without invading the Created Nature and Rights of the Faculty; not working in us againſt the Phyſical nature of the Will, but working to will ††Phil. 2.13.Phil 2:13. This work is therefore called Creation, Reſurrection, to ſhew its Irreſiſtible Power; 'Tis called Illumination, Perſwaſion, Drawing, to ſhew the ſuitableneſs of its Efficacy to the nature of the Humane Faculties: 'Tis a drawing with Cords, which teſtifies an Invincible ſtrength; but, with Cords of Love, which teſtifies a Delightful conqueſt: 'Tis hard to determine whether it be more Powerful than Sweet, or more Sweet than Powerful. 'Tis no mean part of the Power of God to twiſt together Victory and Pleaſure; to give a blow as delightful as ſtrong, as pleaſing to the Sufferer, as it is ſharp to the Sinner.

II. The Power of God in the application of Redemption is evident in the Pardoning a Sinner.

1. In the Pardon it ſelf. The Power of God is made the ground of his Patience; or the reaſon why he is Patient, is, becauſe he would ſhew his Power ‖‖Rom. 9.22.Rom 9:22. 'Tis a part of Magnanimity to paſs by Injuries: As weaker Stomacks cannot concoct the tougher food, ſo weak Minds cannot digeſt the harder Injuries; He that paſſes over a Wrong, is ſuperiour to his Adverſary that does it. When God ſpeaks of his own Name as Merciful, he ſpeaks firſt of himſelf as Powerful. Exod. 34.6. The Lord, the Lord God, that is, the Lord the ſtrong Lord, Jehovah the ſtrong Jehovah. Let the Power of my Lord be great, ſaith Moſes, when he prays for the Forgiveneſs of the People**Numb 14.17. foreign, be exalted. Sept. foreign St…ength, &c.Num 14:17: The word Jigdal is written with a great Jod, or a Jod above the other Letters. The Power of God in Pardoning is advanc'd beyond an ordinary ſtrain, beyond the Creative ſtrength. In the Creation, he had power over the Creatures; in this, power over himſelf: In Creation, not Himſelf, but the Creatures were the Object of his Power; in that, no Attribute of his Nature could article againſt his Deſign. In the Pardon of a Sinner, after many Overtures made to him and refus'd by him, God exerciſeth a power over himſelf; for the Sinner hath diſhonour'd God, pr…ok'd his Juſtice, abus'd his Goodneſs, done injury to all thoſe Attributes which are neceſſary to his relief: It was not ſo in Creation, nothing was uncapable of diſobliging God from bringing it into Being. The Duſt, which was the Matter of Adams Body, need…d only the extrinſick Power of God to form it into a Man, and inſpire it with a living Soul: It had not render'd it ſelf obnoxious to Divine Juſtice, nor was capable to excite any diſputes between his Perfections. But after the entrance of Sin, and the merit of Death, thereby there was a reſiſtance in Juſtice to the free Remiſſion of Man: God was to exerciſe a Power over himſelf, to anſwer his Juſtice, and pardon the Sinner; as well as a power over the Creature, to reduce the Run-away and Rebel. Unleſs we have recourſe to the Infiniteneſs of Gods Power, the infiniteneſs of our Guilt will weigh us down: We muſt conſider not p. 471only that we have a mighty Guilt to preſs us, but a mighty God to relieve us. In the ſame act of his being our Righteouſneſs, he is our Strength: In the Lord have I righteouſneſs and ſtrength, Iſai. 45.24.

2. In the ſenſe of Pardon. When the Soul hath been wounded with the ſenſe of ſin, and its Iniquities have ſtar'd it in the face; the raiſing the Soul from a deſpairing condition, and lifting it above thoſe Waters which terrified it; to caſt the light of Comfort, as well as the light of Grace, into a heart covered with more than an Egyptian Darkneſs, is an act of his Infinite and Creating Power; Iſai. 57.19. I create the fruit of the lips, peace. Men may wear out their Lips with numbring up the Promiſes of Grace and Arguments of Peace; but all will ſignifie no more without a Creative Power, than if all Men and Angels ſhould call to that White upon the Wall to ſhine as ſplendidly as the Sun. God only can create Jeruſalem, and every Child of Jeruſalem a rejoycing **Iſai. 65.18.Isa 65:18. A Man is no more able to apply to himſelf any word of Comfort under the ſenſe of Sin, than he is able to Convert himſelf, and turn the propoſals of the Word into gracious Affections in his heart. To reſtore the joy of Salvation, is in Davids Judgment an act of Soveraign Power, equal to that of creating a clean heart, Pſal. 51.10, 12. Alas, 'tis a ſtate like to that of Death; as Infinite Power can only raiſe from Natural death, ſo from a Spiritual death, alſo from a Comfortleſs death: In his favour there is life; in the want of his Favour there is death. The Power of God hath ſo placed Light in the Sun, that all Creatures in the World, all the Torches upon Earth kindled together cannot make it Day, if that doth not riſe: ſo all the Angels in Heaven and Men upon Earth, are not competent Chirurgions for a wounded Spirit. The cure of our Spiritual Ulcers, and the pouring in Balm, is an Act of Soveraign Creative Power: 'Tis more viſible in ſilencing a Tempeſtuous Conſcience, than the Power of our Saviour was in the ſtilling the ſtormy Winds and the roaring Waves. As none but Infinite Power can remove the Guilt of Sin, ſo none but Infinite Power can remove the Deſpairing ſenſe of it.

III. This Power is evident in the preſerving Grace. As the Providence of God is a manifeſtation of his Power in a continued Creation; ſo the preſervation of Grace, is a manifeſtation of his Power in a continued Regeneration. To keep a Nation under the Yoke, is an act of the ſame Power that ſubdu'd it. 'Tis this that strengthens Men in ſuffering againſt the Fury of Hell††Coloſ. 1.13.Col 1:13; 'tis this that keeps them from falling againſt the force of Hell, the Fathers hand, John 10.29. His ſtrength abates and moderates the violence of Temptations; his Staff ſuſtains his People under them; his Might defeats the Power of Satan, and bruiſeth him under a Believers feet. The Counterworkings of Indwelling Corruption; the reluctances of the Fleſh againſt the breathings of the Spirit; the fallacy of the Senſes and the rovings of the Mind, have ability quickly to ſtifle and extinguiſh Grace, if it were not maintain'd by that Powerful blaſt that firſt inbreathed it. No leſs Power is ſeen in perfecting it, than was in planting it‖‖2 Pet. 1.3.2 Pet 1:3; no leſs in fulfilling the work of Faith, than in ingrafting the Word of Faith, 2 Theſſ. 1.11.

The Apoſtle well underſtood the Neceſſity and Efficacy of it in the preſervation of Faith, as well as in the fir…t infuſion, when he expreſſes himſelf in thoſe terms of a Greatneſs or Hyperbole of Power, his Mighty Power, or the Power of his Might, Epheſ. 1.19. The Salvation he beſtows, and the Strength whereby he effects it, are joyned together in the Prophets Song, Iſai. 12.2. The Lord is my ſtrength and my ſalvation: And indeed, God doth more magnifie his Power in continuing a Believer in the World, a weak and half-rigg'd Veſſel, in the midſt of ſo many Sands whereon it might ſplit; ſo many Rocks whereon it might daſh; ſo many Corruptions within, and ſo many Temptations without; than if he did immediately tranſport him into Heaven, and cloth him with a perfectly Sanctified Nature.

To Conclude: What is there then in the World which is deſtitute of Notices of Divine Power? Every Creature affords us the Leſſon; all acts of Divine Government are the marks of it. Look into the Word, and the manner of its propagation inſtructs p. 472us in it; your Changed Natures, your Pardoned Guilt, your Shining Comfort, your quell'd Corruptions, the ſtanding of your staggering Graces, are ſufficient to preſerve a ſenſe, and prevent a forgetfulneſs of this great Attribute, ſo neceſſary for your ſupport, and conducing ſo much to your comfort.