Existence and Attributes of God, Discourse 10 · Uses

Existence and Attributes of God · Discourse 10 · Uses

p. 472Ʋſes.

I. Of Information and Inſtruction.

1. If Incomprehenſible and Infinite Power belongs to the Nature of God, then Jeſus Christ hath a Divine Nature, becauſe the Acts of Power proper to God are aſcribed to him. This Perfection of Omnipotence doth unqueſtionably pertain to the Deity, and is an incommunicable Property, and the ſame with the Eſſence of God: He therefore to whom this Attribute is aſcribed, is eſſentially God.

This is challenged by Chriſt in conjunction with Eternity; Revel. 1.8. I am Alpha and Omega, the beginning and the ending, ſaith the Lord, which is, and which was, and which is to come, the Almighty. This the Lord Chriſt ſpeaks of himſelf. He who was equal with God, proclaims himſelf by the Eſſential title of the Godhead, part of which he repeats again verſe 11. and this is the Perſon which walks in the midſt of the ſeven Golden Candlesticks; the Perſon that was dead and now lives, verſ. 17, 18. which cannot poſſibly be meant of the Father, the firſt Perſon, who can never come under that denomination of having been dead. Being therefore adorn'd with the ſame Title, he hath the ſame Deity; and though his Omnipotence be only poſitively aſſerted, v. 8. yet his Eternity being aſſerted, v. 11, 17. it inferreth his Immenſe Power; for he that is Eternal without limits of Time, muſt needs be conceived Powerful, without any daſh of Infirmity.

Again, when He is ſaid to be a Child born and a Son given, in the ſame breath he is called the Mighty God **Iſai 9.6.Isa 9:6. 'Tis introduc'd as a ground of Comfort to the Church, to preſerve their Hopes in the accompliſhment of the Promiſes made to them before. They ſhould not imagine him to have only the Infirmity of a Man, though he was vail'd in the Appearance of a Man. No, they ſhould look through the diſguiſe of his Fleſh, to the Might of his Godhead. The Attribute of Mighty is added to the Title GOD, becauſe the conſideration of Power is moſt capable to ſuſtain the drooping Church in ſuch a condition, and to prop up her hopes. 'Tis upon this account he ſaith of himſelf, that whatſoever things the Father doth, thoſe alſo doth the Son likewiſe, John 5.19. In creation of Heaven, Earth, Sea, and the Preſervation of all Creatures, the Son works with the ſame Will, Wiſdom, Vertue, Power, as the Father works: Not as two may concur in an Action in a different manner; as an Agent and an Inſtrument, a Carpenter and his Tools; but in the ſame manner of operation, foreign, which we Tranſlate Likeneſs, which doth not expreſs ſo well the Emphaſis of the word. There is no diverſity of Action between Us; what the Father doth, that I do by the ſame Power, with the ſame Eaſineſs in every reſpect; there is the ſame Creative, Productive, Conſervative Power in both of us; and that not in one work that is done ad extra, but in All, in whatſoever the Father doth. In the ſame manner; not by a delegated, but Natural and Eſſential Power, by one undivided operation and manner of working.

1. The Creation, which is a work of Omnipotence, is more than once aſcrib'd to him. This he doth own himſelf; the Creation of the Earth, and of Man upon it; the ſtretching out the Heavens by his Hands, and the forming of all the Host of them by his Command, Iſai. 45.12. He is not only the Creator of Iſrael, the Church, verſe 12. but of the whole World, and every Creature on the face of the Earth, and in the Glories of the Heavens; which is repeated alſo verſe 18. where in this act of Creation he is called God himſelf, and ſpeaks of himſelf in the Term Jehovah; and ſwears by himſelf, verſe 23. What doth he ſwear? That unto me every knee ſhall bow, and every tongue ſhall ſwear. Is this Chriſt? Yes, if the Apoſtle may be believed, who applies it to him Rom. 14.11. to prove the Appearance of all Men before the Judgment Seat of Chriſt, whom the Prophet calls, verſe 15. a p. 473God that hides himſelf; and ſo he was a hidden God when obſcur'd in our fleſhly Infirmities. He was in conjunction with the Father when the Sea receiv'd his Decree, and the foundations of the Earth were appointed; not as a Spectator, but as an Artificer, …or ſo the word in Prov. 8.30. ſignifies, As one brought up with him; it ſignifies alſo, A cunning workman **Cant. 7.1.Song 7:1. He was the Eaſt, or the Sun from whence ſprang all the light of life and Being to the Creature; ſo the word foreign verſe 22. which is tranſlated Before his works of old, is rendred by ſome, and ſignifies the Eaſt as well as Before: But if it notes only his exiſtence before, 'tis enough to prove his Deity.

The Scripture doth not only allow him an exiſtence before the World, but exalts him as the cauſe of the World: A thing may precede another that is not the cauſe of that which follows; a precedency in Age doth not entitle one Brother or thing the cauſe of another: But our Saviour is not only Ancienter than the World, but is the Creator of the World, Heb. 1.10, 11. Who laid the foundations of the Earth, and the Heavens are the works of his hands. So great an Elogy cannot be given to one deſtitute of Omnipotence. Since the diſtance between Being and not Being is ſo vaſt a Gulf that cannot be ſurmounted and ſtept over, but by an Infinite Power: He is the Firſt and the Laſt, that called the Generations from the beginning ††Iſai. 41.4.Isa 41:4, and had an Almighty voice to call them out of Nothing. In which regard he is called the Everlaſting Father, Iſai. 9.6. as being the Efficient of Creation; as God is called the Father of the Rain, or as Father is taken for the Inventor of an Art; as Jubal, the firſt framer and Inventor of Muſick, is called the Father of ſuch as handle the Harp, Gen 4.21. And that Perſon is ſaid to make the Sea, and form the dry Land by his hands, Pſal. 95.5, 6. againſt whom we are exhorted not to harden our hearts, verſe 8. which is applied to Chriſt by the Apoſtle, Heb. 3.8. in the 15 verſe he is called a great King, and a great God our Maker. The Places wherein the Creation is attributed to Chriſt, thoſe that are the Antagoniſts of his Deity, would evade by underſtanding them of the New or Evangelical, not of the firſt, Old and Material Creation: But what appearance is there for ſuch a ſenſe? Conſider,

1. That of Heb. 1.10, 11. 'tis ſpoken of that Earth and Heavens which were in the beginning of Time; 'tis that Earth that ſhall periſh, that Heaven that ſhall be folded up, that Creation that ſhall grow old towards a decay; that is, only the viſible and material Creation: The Spiritual ſhall endure for ever; it grows not old to decay, but grows up to a perfection; it ſprouts up to its happineſs, not to its detriment. The ſame Perſon creates that ſhall deſtroy, and the ſame World is created by him that ſhall be deſtroyed by him, as well as it ſubſiſted by virtue of his Omnipotency.

2. Can that alſo Heb. 1.2. By whom alſo he made the worlds, ſpeaking of Chriſt, bear the ſame plea? It was the ſame Perſon by whom God ſpake to us in theſe laſt times, the ſame Perſon which he hath conſtituted Heir of all things, by whom alſo he made the worlds: And the Particle Alſo, intimates it to be a diſtinct act from his Speaking or Prophetical Office, whereby he reſtored and new created the World, as well as the rightful foundation God had to make him Heir of all things. It refers likewiſe, not to the time of Chriſt's ſpeaking upon Earth; but to ſomething paſt, and ſomething different from the publication of the Goſpel: 'Tis not, doth make, which had been more likely if the Apoſtle had meant only the New Creation; but hath made ‖‖foreign., referring to time long ſince paſt, ſomething done before his appearance upon Earth as a Prophet. By whom alſo he made the Worlds, or Ages, all things ſubjected to, or meaſured by Time; which muſt be meant according to the Jewiſh Phraſe of this Material viſible World: So they entitle God in their Liturgy, the Lord of Ages, that is, the Lord of the World, and all Ages and Revolutions of the World, from the Creation to the laſt Period of Time. If any thing were in Being before this frame of Heaven and Earth, and within the compaſs of Time, it receiv'd Being and Duration from the Son of God. The Apoſtle would give an Argument to prove the equity of making him Heir of all things as Mediator, becauſe he was the Framer of all things as God. He may well be the Heir or Lord of Angels as well as Men, who created Angels as well as Men: All things were juſtly under his Power as Mediator, ſince they deriv'd their Exiſtence from him as Creator.

3. But Thirdly, what evaſion can there be for that Coloſſ. 1.16. By him were all things created that are in Heaven and that are in Earth, whether they be Thrones, p. 474or Dominions, or Principalities, or Powers, all things were created by him and for him. He is ſaid to be the Creator of Material and Viſible things, as well as Spiritual and Inviſible; of things in Heaven, which needed no reſtoration, as well as things on Earth, which were polluted by Sin, and ſtood in need of a new Creation. How could the Angels belong to the new Creation, who had never put off the honour and purity of the firſt? Since they never diveſted themſelves of their original Integrity, they could not be reinveſted with that which they never loſt. Beſides, ſuppoſe the Holy Angels be one way or other reduc'd as parts of the new Creation, as being under the Mediatory Government of our Saviour, as their Head, and in regard of their confirmation by him in that happy ſtate. In what manner ſhall the Devils be ran'kd among new Creatures? They are called Principalities and Powers as well as the Angels, and may come under the Title of Things inviſible: That they are called Principalities and Powers is plain, Epheſ. 6.12. For we wreſtle not againſt Fleſh and Blood, but againſt Principalities and Powers, the Rulers of the Darkneſs of this World; againſt Spiritual wickedneſs in high places. Good Angels are not there meant, for what War have Believers with them, or they with Believers? They are the Guardians of them, ſince Christ hath taken away the Enmity between our Lord and theirs, in whoſe quarrel they were engag'd againſt us: And ſince the Apoſtle ſpeaking of All things created by him, expreſſeth it ſo, that it cannot be conceived he ſhould except any thing; how come the finally Impenitent and Unbelievers, which are Things in Earth, and viſible, to be liſted here in the Roll of New Creatures? None of theſe can be called New Creatures, becauſe they are ſubjected to the Government of Chriſt; no more than the Earth and Sea, and the Animals in it, are made New Creatures, becauſe they are all under the Dominion of Chriſt and his Providential Government. Again, the Apoſtle manifeſtly makes the Creation he here ſpeaks of, to be the Material, and not the New Creation; for that he ſpeaks of afterwards as a diſtinct act of our Lord Jeſus under the Title of Reconciliation, Coloſſ. 1.20, 21. which was the reſtoration of the World, and the ſatisfying for that Curſe that lay upon it. His intent is here to ſhew, that not an Angel in Heaven, nor a Creature upon Earth, but was placed in their ſeveral degrees of excellency by the Power of the Son of God, who after that act of Creation and the entrance of Sin, was the Reconciler of the World through the Blood of his Croſs.

4. There is another place as clear, John 1.3. All things were made by him, and without him was nothing made that was made. The Creation is here aſcrib'd to him; Affirmatively, All things were made by him; Negatively, There was nothing made without him: And the Words are Emphatical, foreign, Not one thing; excepting nothing; including inviſible things, as well as things conſpicuous to ſenſe only, mentioned in the ſtory of the Creation, Gen. 1. not only the intire Maſs, but the diſtinct parcels, the ſmalleſt Worm and the higheſt Angel, owe their Original to him. And if not one thing, then the Matter was not created to his hands; and his work conſiſted not only in the forming things from that Matter: If that one thing of Matter were excepted, a chief thing were excepted; if not one thing were excepted, then he created Something of Nothing, becauſe Spirits, as Angels and Souls, are not made of any pre-exiſting or fore-created Matter. How could the Evangeliſt phraſe it more extenſively and comprehenſively? This is a Character of Omnipotency; to create the World, and every thing in it, of Nothing, requires an Infinite Virtue and Power. If all things were created by him, they were not created by him as Man, becauſe Himſelf, as Man, was not in Being before the Creation: If all things were made by him, then Himſelf was not made, Himſelf was not created; and to be exiſtent without being made, without being created, is to be unboundedly Omnipotent. And if we underſtand it of the New Creation, as they do that will not allow him an exiſtence in his Deity before his Humanity, it cannot be true of that; for how could he regenerate Abraham, make Simeon and Anna new Creatures, who waited for the ſalvation of Iſrael, and form John Baptiſt and fill him with the Holy Ghoſt even from the womb **Luke 1.15.Luke 1:15(who belong'd to the new Creation, and was to prepare the way) if Christ had not a Being before him? The Evangelist alludes to, and explains the Hiſtory of the Creation in the beginning, and acquaints us what was meant by God ſaid, ſo often, viz. the Eternal Word, p. 475and deſcribes him in his Creative Power, manifeſted in the framing the World, before he deſcribes him in his Incarnation, when he came to lay the Foundation of the reſtoration of the World, John 1.14. The Word was made fleſh; this Word who was with God, who was God, who made all things, and gave Being to the moſt glorious Angels and the meaneſt Creature without exception; this Word, in time, was made fleſh.

5. The Creation of things mentioned in theſe Scriptures cannot be attributed to him as an Inſtrument. As if when it is ſaid, God created all things by him, and by him made the Worlds, we were to underſtand the Father to be the Agent, and the Son to be a Tool in his Fathers hand, as an Ax in the hand of a Carpenter, or a File in the hand of a Smith, or a Servant acting by Command as the Organ of his Maſter. The Prepoſition Per., or foreign, doth not alway ſignifie an Inſtrumental cauſe: When it is ſaid, that the Apoſtle gave the Theſſalonians a Command by Jeſus Christ, 1 Theſſ. 4 2. was Chriſt the Inſtrument, and not the Lord of that Command the Apostle gave? The immediate Operation of Chriſt dwelling in the Apoſtles, was that whereby they gave the Commands to their Diſciples. When we are called by God, 1 Cor. 1.9. Is he the Inſtrumental, or Principal cauſe of our effectual Vocation? And can the Will of God be the Inſtrument of putting Paul into the Apoſtleſhip, or the Soveraign cauſe of inveſting him with that Dignity, when he calls himſelf an Apoſtle by the will of God? Epheſ. 1.3. And when all things are ſaid to be through God, as well as of him, muſt he be counted the Inſtrumental cauſe of his own Creation, Counſels, and Judgments**Rom. 11.36.Rom 11:36? When we mortifie the deeds of the Body through the Spirit, Rom. 8.13. or keep the Treaſure of the Word by the Holy Ghoſt, 2 Tim. 1.14. Is the Holy Ghoſt of no more dignity in ſuch acts than Inſtrument? Nor doth the gaining a thing by a Perſon make him a meer Inſtrument or Inferior; as when a Man gains his Right in a way of Juſtice againſt his Adverſary by the Magiſtrate, is the Judge inferiour to the Suppliant? If the Word were an Inſtrument in Creation, it muſt be a created or uncreated Inſtrument: If Created, it could not be true what the Evangeliſt ſaith, that All things were made by him, ſince himſelf the Principal thing could not be made by himſelf; if Uncreated, he was God, and ſo acted by a Divine Omnipotency, which ſurmounts an Inſtrumental cauſe. But indeed, an Inſtrument is impoſſible in Creation, ſince it is wrought only by an act of the Divine Will. Do we need any Organ to an act of Volition? the efficacious Will of the Creator is the cauſe of the Original of the Body of the World, with its particular Members and exact Harmony: It was form'd by a Word and eſtabliſh'd by a Command ††Pſal. 33.9.Ps 33:9; the beauty of the Creation ſtood up at the Precept of his Will. Nor was the Son a Partial cauſe; as when many are ſaid to build a Houſe, one works one part, and another frames another part: God created all things by the immediate operation of the Son, in the unity of Eſſence, Goodneſs, Power, Wiſdom; not an extrinſick, but a connatural Inſtrument. As the Sun doth illuſtrate all things by his Light, and quickens all things by his Heat; ſo God created the Worlds by Chriſt, as he was the brightneſs or ſplendor of his Glory, the exact image of his Perſon; which follows the declaration of his making the Worlds by him‖‖Heb. 1.3, 4.Heb 1:3Heb 1:4, to ſhew, that he acted not as an Inſtrument, but one in Eſſential conjunction with him; as Light and Brightneſs with the Sun. But ſuppoſe he did make the World as a kind of Inſtrument, He was then before the World, not bounded by Time; and Eternity cannot well be conceiv'd belonging to a Being without Omnipotency: He is the End as well as the Author of the Creatures**Coloſ. 1.16.Col 1:16; not only the Principle which gave them Being, but the Sea into whoſe glory they run and diſſolve themſelves, which conſiſts not with the meaneſs of an Inſtrument.

2. As Creation, ſo Preſervation is aſcribed to him, Coloſ. 1.17. By him all things conſist. As he preceded all things in his Eternity, ſo he eſtabliſhes all things by his Omnipotency, and fixes them in their ſeveral Centers, that they ſink not into that nothing from whence he fetched them. By him they flouriſh in their ſeveral Beings, and obſerve the Laws and Orders he firſt appointed: That Power of his which extracted them from inſenſible Nothing, upholds them in their ſeveral Beings with the ſame facility as he ſpake Being into them, even by the word of his Power ‖‖Heb. 1 3.Heb 1:3, and by one Creative continued Voice called all Generations from p. 476the beginning to the Period of the World**Iſai. 41.4.Isa 41:4, and cauſes them to flouriſh in their ſeveral ſeaſons. 'Tis by him Kings reign, and Princes decree juſtice, and all things are confin'd within the limits of Government. All which are Acts of an Infinite Power.

3.. Reſurrection is alſo aſcrib'd to him. The Body crumbled to Duſt, and that Duſt blown to ſeveral quarters of the World, cannot be gathered in its diſtinct parts, and new formed for the entertainment of the Soul, without the ſtrength of an Infinite Arm. This he will do and more; change the vileneſs of an Earthly Body into the glory of an Heavenly one; a Duſty fleſh into a Spiritual Body, which is an argument of a Power Invincible, to which all things cannot but ſtoop; for it is by ſuch an operation, which teſtifies an ability to ſubdue all things to himſelf ††Phil. 3.21.Phil 3:21; eſpecially when he works it with the ſame eaſe as he did the Creation, by the power of his Voice. John 5.28. All that are in the Graves ſhall hear his voice and ſhall come forth: Speaking them into a reſtored life from inſenſible Duſt, as he did into Being from an empty Nothing. The greateſt acts of Power are own'd to belong to Creation, Preſervation, Reſurrection: Omnipotence therefore is his Right; and therefore a Deity cannot be denied to him that inherits a Perfection eſſential to none but God, and impoſſible to be intruſted in, or managed by the hands of any Creatures.

And this is no mean comfort to thoſe that believe in him: He is, in regard of his Power, the Horn of ſalvation; ſo Zachariah ſings of him, Luke 1.69. Nor could there be any more Mighty found out upon whom God could have laid our help ‖‖Pſal. 89.19.Ps 89:19. No reaſon therefore to doubt his ability to ſave to the utmoſt, who hath the Power of Creation, Preſervation, and Reſurrection in his hands. His Promiſes muſt be accompliſhed, ſince nothing can reſiſt him: He hath Power to fulfil his Word, and bring all things to a final iſſue, becauſe he is Almighty; by his Outſtretched Arm in the Deliverance of his Iſrael from Egypt, (for it was his Arm 1 Cor. 10.) he ſhewed that he was able to deliver us from Spiritual Egypt. The charge of Mediator to expiate Sin, vanquiſh Hell, form a Church, conduct and perfect it, are not to be effected by a Perſon of leſs ability than Infinite. Let this Almightineſs of his be the Bottom, wherein to caſt and fix the Anchor of our Hopes.

2. Information. Hence may be inferred the Deity of the Holy Ghoſt. Works of Omnipotency are aſcrib'd to the Spirit of God: By the motion of the Wings of this Spirit, as a Bird over her Eggs, was that rude and unſhapen Maſs hatcht into a comly World **Gen. 1.2. So the word Moved properly ſignifies.Gen 1:2. The Stars, or perhaps the Angels, are meant by the garniſhing of the Heavens in the Verſe before the Text, were brought forth in their comlineſs and dignity, as the ornaments of the upper World, by this Spirit; By his Spirit he hath garniſhed the Heavens. To this Spirit Job aſcribes the formation both of the Body and Soul under the Title of Almighty, Job 33.4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. Reſurrection, another work of Omnipotency is attributed to him, Rom. 8.11. The Conception of our Saviour in the Womb; the Miracles that he wrought, were by the Power of the Spirit in him. Power is a Title belonging to him, and ſometimes both are put together, 1 Theſſ. 1.5. and other places. And that great Power of changing the Heart, and ſanctifying a polluted Nature, a work greater than Creation, is frequently acknowledged in the Scripture to be the peculiar act of the Holy Ghoſt. The Father, Son, Spirit, are one Principle in Creation, Reſurrection, and all the Works of Omnipotence.

3. Inference from the Doctrine. The Bleſſedneſs of God is hence evidenc'd. If God be Almighty, he can want nothing; all want ſpeaks Weakneſs. If he doth what he will, he cannot be miſerable; all Miſery conſiſts in thoſe things which happen contrary to our will. There is nothing can hinder his Happineſs, becauſe nothing can reſiſt his Power. Since he is Omnipotent nothing can hurt him, nothing can ſtrip him of what he hath, of what he is††Sal unde, Tit. 39.. If he can do whatſoever he will, he cannot want any thing that he wills: He is as happy, as great, as glorious, as he will; for he hath a perfect liberty of Will to will, and a perfect Power to attain what he will; His Will cannot be reſtrained, nor his Power mated. It would be a defect in Bleſſedneſs, to Will what he were not able to do: Sorrow p. 477is the reſult of a want of Power, with a preſence of Will.**Pont. Part 6. med. 16. p 531. If he could Will any thing which he could not effect, he would be miſerable, and no longer God: He can do whatſoever he pleaſes, and therefore can want nothing that pleaſes him. He cannot be happy, the original of whoſe Happineſs is not in himſelf: Nothing can be infinitely happy, that is limited and bounded.

4. Hence is a ground for the Immutability of God. As he is uncapable of changing his Reſolves, becauſe of his Infinite Wiſdom; ſo he is uncapable of being forced to any Change, becauſe of his Infinite Power. Being Almighty, He can be no more chang'd from Power to Weakneſs; than being All-wiſe, He can be chang'd from Wiſdom to Folly; or being Omniſcient, from Knowledge to Ignorance. He cannot be alter'd in his Purpoſes, becauſe of his Wiſdom; nor in the manner and method of his Actions, becauſe of his Infinite ſtrength. Men indeed, when their Deſigns are laid deepeſt, and their Purpoſes ſtand firmeſt, yet are forced to ſtand ſtill, or change the manner of the execution of their Reſolves, by reaſon of ſome outward Accidents that obſtruct them in their courſe; for having not Wiſdom to foreſee future hindrances, they have not power to prevent them, or ſtrength to remove them, when they unexpectedly interpoſe themſelves between their deſire and performance: But no created Power has ſtrength enough to be a bar againſt God. By the ſame act of his Will that he reſolves a thing, He can puff away any Impediments that ſeem to riſe up againſt him. He that wants no Means to effect his Purpoſes, cannot be check'd by any thing that riſeth up to ſtand in his way: Heaven, Earth, Sea, the deepeſt places, are too weak to reſiſt his Will††Pſal. 135.6.Ps 135:6. The Purity of the Angels will not, and the Devils Malice cannot fruſtrate his Will; the one voluntarily obeys the beck of his hand, and the other are vanquiſht by the Power of it. What can make him change his Purpoſes, who (if he pleaſe) can daſh the Earth againſt the Heavens in the twinkling of an Eye, untying the World from its Center, clap the Stars and Elements together into one Maſs, and blow the whole Creation of Men and Devils into Nothing. Becauſe he is Almighty, therefore he is Immutable.

5. Hence is inferred the Providence of God, and his Government of the World. His Power as well as his Wiſdom gives him a right to Govern: Nothing can equal him, therefore nothing can ſhare the Command with him; ſince All things are his Works, 'tis fitteſt they ſhould be under His Order: He that frames a work, is fitteſt to guide and govern it. God hath the moſt Right to Govern, becauſe he hath Knowledge to direct his Power, and Power to execute the Reſults of his Wiſdom: He knows what is convenient to order, and hath Strength to effect what he orders. As his Power would be oppreſſive without Goodneſs and Wiſdom; ſo his Goodneſs and Wiſdom would be fruitleſs without Power. An Artificer that hath loſt his Hands may direct, but cannot make an Engine: A Pilot that hath loſt his Arms, may adviſe the way of Steerage, but cannot hold the Helm; ſomething is wanting in him to be a compleat Governour: But ſince both Counſel and Power are Infinite in God, hence reſults an Infinite Right to Govern, and an Infinite Fitneſs, becauſe his Will cannot be reſiſted, his Power cannot be enfeebled or diminiſh'd; he can quicken and increaſe the ſtrength of all Means as he pleaſes. He can hold all things in the World together, and preſerve them in thoſe Functions wherein he ſetled them, and conduct them to thoſe ends for which he deſign'd them.

Every Artificer, the more Excellent he is, and the more Excellency of Power appears in his work, is the more careful to maintain and cheriſh it. Thoſe that deny Providence, do not only raviſh from him the bowels of his Goodneſs, but ſtrip him of a main exerciſe of his Power, and engender in Men a ſuſpicion of Wearineſs and Feebleneſs in him; as though his ſtrength had been ſpent in making them, that none is left to guide them. They would make him Headleſs in regard of his Wiſdom, and Bowelleſs in regard of his Goodneſs, and Armleſs in regard of his Strength: If he did not, or were not able to preſerve and provide for his Creatures, his Power in making them would be in a great part an Inviſible Power; if he did not preſerve what he made, and govern what he preſerves, it would be a kind of ſtrange and rude Power, to make, and ſuffer it to be daſht in pieces at the pleaſure of others. If the Power of God ſhould relinquiſh the World, the life p. 478of things would be extinguiſht, the Fabrick would be confounded and fall into a deplorable Chaos. That which is compoſed of ſo many various pieces, could not maintain its Union, if there were not a ſecret virtue binding them together and maintaining thoſe varieties of links.

Well then, ſince God is not only ſo Good, that he cannot will any thing but what is good; ſo Wiſe, that he cannot erre or miſtake; but alſo ſo Able, that he cannot be defeated or ma…ed: He hath every way a full Ability to govern the World; where thoſe Three are Infinite, the right and fitneſs reſulting from thence is unqueſtionable: And indeed, to deny God this Active part of his Power, is to render him Weak, Fooliſh, Cruel, or all.

6. Here is a ground for the Worſhip of God. Wiſdom and Power are the grounds of the Reſpect we give to Men; they being both infinite in God, are the foundation of a ſolemn Honour to be returned to him by his Creatures. If a Man make a curious Engine, we honour him for his Skill; If another vanquiſh a vigorous Enemy, we admire him for his Strength: And ſhall not the efficacy of Gods Power in Creation, Government, Redemption, enflame us with a ſenſe of the Honour of his Name and Perfections? We admire thoſe Princes that have vaſt Empires, numerous Armies, that have a Power to conquer their Enemies, and preſerve their own People in peace: How much more ground have we to pay a mighty Reverence to God, who without Trouble and Wearineſs made and manages this vaſt Empire of the World by a Word and Beck? What ſenſible thoughts have we of the noiſe of Thunder, the power of the Sun, the ſtorms of the Sea? Theſe things that have no Underſtanding have ſtruck Men with ſuch a Reverence, that many have ador'd them as gods. What Reverence and Adoration doth this Mighty Power, joyned with an Infinite Wiſdom in God, demand at our hands?

All Religion and Worſhip ſtands eſpecially upon two Pillars, Goodneſs and Power in God; if either of theſe were defective, all Religion would faint away. We can expect no entertainment with him without Goodneſs, nor any benefit from him without Power. This God Prefaceth to the Command to Worſhip him, the benefit his Goodneſs had conferr'd upon them, and the Powerful manner of conveyance of it to them, 2 Kings 17.36. The Lord brought you up from the Land of Egypt with great Power and an Out-ſtretched Arm; him ſhall you fear, and him ſhall you worſhip, and to him ſhall you do ſacrifice. Becauſe this Attribute is a main foundation of Prayer, the Lords Prayer is concluded with a doxology of it, For thine is the Kingdom, the Power, and the Glory. As he is Rich, poſſeſſing all Bleſſings; ſo he is Powerful, to confer all Bleſſings on us, and make them efficacious to us.**Capel. in 1 Tim. 1.17.1 Tim 1:17 The Jews repeat many times in their Prayers, ſome ſay an hundred times foreign The King of the World; 'tis both an Awe and an Encouragement. We could not without conſideration of it pray in Faith of ſucceſs; nay we could not pray at all, if his Power were defective to help us, and his Mercy too weak to relieve us. Who would ſollicite a Lifeleſs, or lie a proſtrate Suppliant to a feeble Arm! Upon this Ability of God, Our Saviour built his Petitions; Heb. 5.7. He offered up strong Cries unto him that was able to ſave him from death. Abraham's Faith hung upon the ſame ſtring, Rom. 4.21. and the Captiv'd Church ſupplicates God to act according to the greatneſs of his Power, Pſal. 79.11. In all our Addreſſes this is to be ey'd and conſidered, God is able to help, to relieve, to eaſe me, let my Miſery be never ſo great and my Strength never ſo weak.Matt. 8.2.Matt 8:2 If thou wilt thou canſt make me clean, was the Conſideration the Leper had when he came to worſhip Chriſt; he was clear in his Power and therefore worſhipped him, though he was not equally clear in his Will. All Worſhip is ſhot wrong that is not directed to, and conducted by the thoughts of this Attribute, whoſe aſſiſtance we need. When we beg the Pardon of our Sins, we ſhould eye Mercy and Power; when we beg his righting us in any caſe where we are unjuſtly oppreſt, we do not eye Righteouſneſs without Power; when we plead the performance of his Promiſe, we do not regard his Faithfulneſs only without the Prop of his Power. As Power uſhers in all the Attributes of God in their exerciſe and manifeſtation in the World, ſo ſhould it be the Butt our eyes ſhould be fixed upon in all our acts of Worſhip: As without his Power his other Attributes would be uſeleſs, ſo without due Apprehenſions of his Power our Prayers will be p. 479Faithleſs and Comfortleſs. The Title in the Lords Prayer directs us to a proſpect both of his Goodneſs and Power; his Goodneſs in the word Father, his Greatneſs, Excellency and Power in the word Heaven. The heedleſs Conſideration of the Infiniteneſs of this Perfection roots up Piety in the midſt of us, and makes us ſo careleſs in Worſhip. Did we more think of that Power that rais'd the World out of nothing; that orders all Creatures by an an act of his Will; that perform'd ſo great an Exploit, as that of our Redemption, when maſterleſs ſin had triumphed over the World, we ſhould give God the honour and adoration which ſo great an excellency challengeth and deſerves at our hands, though we our ſelves had not been the work of his hands, or the monuments of his ſtrength; how could any Creature engroſs to it ſelf that reverence from us which is due to the powerful Creator, of whom it comes infinitely ſhort in ſtrength as well as wiſdome?

7. From this we have a ground for the belief of the Reſurrection. God aims at the glory of his Power, as well as the glory of any other Attribute. Moſes elſe would not have cull'd out this as the main Argument in his pleading with God, for the ſheathing the Sword which he began to draw out againſt them in the Wilderneſs, Numb. 14.16. The Nations will ſay, becauſe the Lord was not able to bring theſe People into the Land which he ſware to them, &c. As the finding out the particulars of the duſt of our Bodies diſcovers the vaſtneſs of his Knowledge; ſo to raiſe them will manifeſt the glory of his Power as much as Creation: Bodies that have mouldred away into multitudes of Atoms, been reſolved into the Elements, paſſed through varieties of changes; been ſometimes the matter to lodge the form of a Plant, or been turned into the ſubſtance of a Fiſh or Foul, or vapour'd up into a Cloud, and been part of that matter which hath compacted a Thunder-bolt; diſpos'd of in places far diſtant, ſcatter'd by the Winds, ſwallowed and concocted by Beaſts; for theſe to be called out from their different places of abode to meet in one Body, and be reſtored to their former Conſiſtency in a marriage union in the twinkling of an eye 1 Cor. 15.22.1 Cor 15:22, 'tis a Conſideration that may juſtly amaze us, and our ſhallow Underſtandings are too feeble to comprehend it. But is it not credible, ſince all the Diſputes againſt it may be ſilenced by reflections on Infinite Power, which nothing can oppoſe, for which nothing can be eſteemed too difficult to effect, which doth not imply a Contradiction in it ſelf. It was no leſs amazing to the bleſſed Virgin to hear a Meſſage that ſhe ſhould Conceive a Son without knowing a Man; but ſhe is quickly anſwered by the Angel, with a Nothing is impoſſible to God, Luke. 1.34, 37. The diſtinct parts of our Bodies cannot be hid from his All-ſeeing Eye, whereever they are lodged, and in all the Changes they paſs through, as was diſcourſed when the Omniſcience of God was handled; ſhall then the collection of them together be too hard for his Invincible Power and Strength, & the uniting all thoſe parts into a Body, with new diſpoſitions, to receive their ſeveral Souls, be too big and bulky for that Power which never yet was acquainted with any bar? Was not the Miracle of our Saviours multiplying the Loaves, ſuppoſe it had not been by a new Creation, but a collection of Grain from ſeveral parts, very near as ſtupendous as this? Had any one of us been the only Creatures made juſt before the matter of the World, and beheld that inform Chaos covered with a thick darkneſs, mentioned Gen. 1.2. would not the Report, that from this dark deep, next to nothing, ſhould be rais'd ſuch a multitude of comely Creatures, with ſuch innumerable varieties of Members, Voices, Colours, Motions, and ſuch Numbers of ſhining Stars; a bright Sun, one uniform Body of Light from this Darkneſs, that ſhould like a Giant, rejoyce to run a race for many thouſands of years together, without ſtop or wearineſs: Would not all theſe have ſeemed as incredible as the Collection of ſcattered Duſt? What was it that erected the innumerable Hoſt of Heaven, the glorious Angels, and glittering Stars, for ought we know, more numerous than the Bodies of Men, but an act of the Divine Will; and ſhall the Power that wrought this, ſink under the Charge of gathering ſome diſpers'd Atoms, and compacting them into a Human Body?††Lingend. Tom. 3. p. 779, 780. Can you tell how the Duſt of the ground was kneaded by God into the Body of Man, and changed into Fleſh, Skin, Hair, Bones, Sinews, Veins, Arteries and Blood, and fitted for ſo many ſeveral Activities, when a Human Soul was breath'd into it? Can you imagine how a Rib taken from Adam's ſide, a lifeleſs Bone was formed into Head, Hands, Feet, Eyes? Why may p. 480not the matter of men which have been, be reſtor'd, as well as that which was not, be firſt erected? Is it harder to repair thoſe things which were, than to create thoſe things which were not? Is there not the ſame Artificer? Hath any Diſeaſe or Sicklineſs abated his Power? Is the Ancient of days grown feeble; or ſhall the Elements and other Creatures, that alway yet obeyed his Command, ruſſle againſt his raiſing Voice, and refuſe to diſgorge thoſe remains of Human Bodies, they have ſwallowed up in their ſeveral Bowels? Did the whole World, and all the parts of it riſe at his word, and ſhall not ſome parts of the World, the Duſt of the dead, ſtand up out of the Graves at a word of the ſame mighty Efficacy? Do we not annually ſee thoſe Marks of Power which may ſtun our Incredulity in this Concern? Do you ſee in a ſmall Acorn or little Seed, any ſuch ſights, as a Tree with Body, Bark, Branches, Leaves, Flowers, Fruit, where can you find them? Do you know the inviſible Corners where they lurk in that little Body? And yet theſe you afterwards view riſing up from this little Body, when ſown in the Ground, that you could not poſſibly have any proſpect of when you rould it in your hand, or opened its Bowels. And why may not all the particulars of our Bodies, however diſpos'd as to their diſtinct Natures inviſibly to us, remain diſtinct, as well as if you mingle a thouſand Seeds together, they will come up in their diſtinct kinds, and preſerve their diſtinct Vertues?

Again, Is not the Making Heaven and Earth, the Union of the Divine and Human Nature, Eternity and Infirmity, to make a Virgin conceive a Son, bear the Creator, and bring forth the Redeemer, to form the Blood of God of the Fleſh of a Virgin, a greater Work than the Calling together and Uniting the ſcattered parts of our Bodies, which are all of one Nature and Matter? And ſince the Power of God is manifeſted in pardoning innumerable ſins, is not the ſcattering our Tranſgreſſions, as far as the East is from the Weſt, as the expreſſion is Pſal. 103.12. and caſting ſuch numbers into the Depths of the Sea, which is Gods Power over himſelf, a greater Argument of Might, than the recalling and repairing the Atoms of our Bodies from their various receptacles? 'Tis not hard for them to believe this of the Reſurrection, that have been ſenſible of the weight and force of their Sins, and the Power of God in pardoning and vanquiſhing that mighty reſiſtance which was made in their Hearts againſt the power of his renewing and ſanctifying Grace. The conſideration of the Infinite Power of God, is a good ground of the belief of the Reſurrection.

8. Since the Power of God is ſo great and Incomprehenſible, How ſtrange is it, that it ſhould be contemned and abuſed by the Creatures, as it is? The Power of God is beaten down by ſome, outraged by others, blaſphemed by many under their Sufferings. The ſtripping God of the honour of his Creation, and the glory of his Preſervation of the World, falls under this charge: Thus do they that deny his framing the World alone, or thought the firſt matter was not of Gods creation; and ſuch as fancied an Evil Principle, the Author of all Evil, as God is the Author of all good, and ſo exempt from the Power of God, that it could not be vanquiſht by him. Theſe things have formerly ſound Defenders in the World; but they are in themſelves ridiculous and vain, and have no ſooting in common Reaſon, and are not worthy of debate in a Chriſtian Auditory.

In General, All Idolatry in the World did ariſe from the want of a due Notion of this Infinite Power. The Heathen thought one God was was not ſufficient for the managing all things in the World, and therefore they feign'd ſeveral gods that had ſeveral charges: As Ceres preſided over the Fruits of the Earth; Eſculapius over the Cure of Diſtempers; Mercury for Merchandize and Trade; Mars for War and Battles; Apollo and Minerva for Learning and Ingenious Arts; and Fortune for Caſual things. Whence doth the other ſort of Idolatry, the adoring our Bags and Gold, our dependencies on, and truſting in Creatures for help, ariſe, but from Ignorance of God's Power, or mean and ſlender Apprehenſions of it?

Firſt, There is a Contempt of it.

Secondly, An Abuſe of it.

1. 'Tis contemn'd in every ſin, eſpecially in obſtinacy in Sin. All Sin whatſoever is built upon ſome falſe Notion or monſtrous Conception of one or other of Gods p. 481Perfections, and in particular of this. It includes a ſecret and lurking Imagination, that we are able to grapple with Omnipotence, and enter the liſts with Almightineſs; what elſe can be judged of the Apoſtles expreſſion 1 Cor. 10.22. Do we provoke the Lord to jealouſie, are we ſtronger than he? Do we think we have an Arm too powerful for that Juſtice we provoke, and can repel that Vengeance we exaſperate? Do we think we are an even match for God, and are able to deſpoil him of his Divinity? To deſpiſe his Will, violate his Order; practiſe what he forbids with a ſevere Threatning, and pawns his Power to make it good; is to pretend to have an Arm like God, and be able to thunder with a Voice equal or ſuperior to him, as the expreſſion is Job 40.9. All Security in Sin is of this ſtrain; When Men are not concerned at Divine Threatnings, nor ſtagger'd in their ſinful Race, they intimate, that the Declarations of Divine Power are but Vainglorious boaſtings; that God is not ſo ſtrong and able, as he reports himſelf to be; and therefore they will venture it, and dare him to try, whether the ſtrength of his Arm be as forcible as the Words of his Mouth are terrible in his Threats; this is to believe themſelves Creators, not Creatures. We magnifie Gods Power in our wants, and debaſe it in our Rebellions; as though Omnipotence were only able to ſupply our Neceſſities, and unable to revenge the Injuries we offer him.

2. This Power is Contemn'd in Diſtruſt of God. All Diſtruſt is founded in a doubting of his Truth, as if he would not be as good as his Word; or of his Omniſcience, as if he had not a Memory to retain his Word; or of his Power, as if He could not be as great as his Word. We meaſure the Infinite Power of God by the ſhort Line of our Underſtandings, as if Infinite ſtrength were bounded within the narrow compaſs of our Finite Reaſon; as if He could do no more than we were able to do.

How ſoon did thoſe Iſraelites loſe the Remembrance of Gods Outſtretched Arm, when they utter'd that Atheiſtical Speech Pſal. 78.9. Can God furniſh a Table in the Wilderneſs? As if he that turned the Duſt of Egypt into Lice, for the puniſhment of their Oppreſſors, could not turn the Duſt of the Wilderneſs into Corn, for the ſupport of their Bodies? As if he that had Miraraculouſly rebuked the Red Sea, for their Safety, could not provide Bread, for their Nouriſhment? Though they had ſeen the Egyptians with loſt Lives in the Morning, in the ſame place where Their Lives had been miraculouſly preſerved in the Evening; yet They diſgrace that Experimented Power, by oppoſing to it the Stature of the Anakims, the Strength of their Cities, and the height of their Walls, Numb. 13.32. And Numb. 14.3. Wherefore hath the Lord brought us into this Land to fall by the Sword? As though the Giants of Canaan were too ſtrong for Him, for whom they had ſeen the Armies of Egypt too weak. How did they contract the Almightineſs of God into the littleneſs of a Little man, as if he muſt needs ſink under the Sword of a Canaanite?

This Diſtruſt muſt ariſe either from a flat Atheiſm, a denial of the Being of God, or his Government of the World; or unworthy Conceits of a Weakneſs in him, that he had made Creatures too hard for himſelf; that He were not ſtrong enough to grapple with thoſe mighty Anakims, and give them the poſſeſſion of Canaan againſt ſo great a Force. Diſtruſt of him implies either, that He was alway deſtitute of Power, or that his Power is exhauſted by his former Works, or that it is limited and near a Period: 'Tis to deny him to be the Creator that moulded Heaven and Earth. Why ſhould we by Diſtruſt put a ſlight upon that Power which he hath ſo often expreſt, and which in the minuteſt Works of his hands ſurmount the force of the ſharpeſt Underſtanding?

3. 'Tis Contemn'd in too great a fear of Man, which ariſeth from a diſtruſt of Divine Power. Fear of Man, is a crediting the Might of Man with a diſrepute of the Arm of God; it takes away the glory of his Might, and renders the Creature ſtronger than God, and God more feeble than a Mortal; as if the Arm of Man were a Rod of Iron, and the Arm of God a brittle Reed. How often do Men tremble at the Threatnings and Hectorings of Ruffians, yet will ſtand as Stakes againſt p. 482the Precepts and Threatnings of God, as though he had leſs Power to preſerve us, than Enemies had to deſtroy? With what diſdain doth God ſpeak to Men infected with this humor? Iſai. 51.12, 13. Who art thou, that art afraid of a Man that ſhall die, and of the Son of Man that ſhall be made as graſs; and forgettest the Lord thy Maker, that hath ſtretched forth the Heavens, and laid the foundation of the Earth; and haſt feared continually every day, becauſe of the fury of the Oppreſſor?

To fear Man that is as Graſs, that cannot think a Thought without a Divine concourſe, that cannot Breath, but by a Divine Power, nor touch a Hair without Licenſe firſt granted from Heaven; This is a forgetfulneſs, and conſequently a ſlight of that Infinite Power, which hath been manifeſted in founding the Earth and garniſhing the Heavens. All Fear of Man, in the way of our Duty, doth in ſome ſort thruſt out the Remembrance, and diſcredit the great Actions of the Creator. Would not a Mighty Prince think it a Diſparagement to him, if his Servant ſhould decline his Command for fear of one of his Subjects? And hath not the Great God juſt cauſe to think himſelf diſgrac'd by us, when we deny him Obedience for fear of a Creature: As though he had but an Infant ability too feeble to bear us out in Duty, and uncapable to ballance the ſtrength of an Arm of Fleſh?

4. 'Tis Contemn'd by truſting in our ſelves, in Means, in Man, more than in God. When in any Diſtreſs we will try every Creature-refuge, before we have recourſe to God; and when we apply our ſelves to him, we do it with ſuch ſlight and perfunctory frames, and with ſo much deſpondency, as if we deſpair'd either of his Ability or Will to help us; and implore him with cooler Affections, than we ſollicite Creatures: Or, when in a Diſeaſe we depend upon the virtue of the Medicine, the ability of the Phyſician, and reflect not upon that Power that endued the Medicine with that virtue, and ſupports the quality in it, and concurs to the operation of it. When we depend upon the activity of the Means, as if they power originally in themſelves, and not derivatively; and do not eye the Power had of God animating and aſſiſting them. We cannot expect relief from any thing with a neglect of God, but we render it in our thoughts more powerful than God: We acknowledge a greater fulneſs in a ſhallow Stream, than in an Eternal Spring; we do in effect depoſe the True God, and create to our ſelves a New one, we aſſert by ſuch a kind of acting, the Creature, if not ſuperior, yet equal with God and independent on him. When we truſt in our own ſtrength, without begging his Aſſiſtance; or boaſt of our own ſtrength, without acknowledging his concurrence, as the Aſſyrian; By the ſtrength of my hand have I done this, I have put down the Inhabitants like a valiant Man, Iſai. 10.13. 'Tis, as if the Ax ſhould boaſt it ſelf againſt him that hews therewith, and thinks it ſelf more Mighty than the Arm that wields it, verſe 15. when we truſt in others more than in God. Thus God upbraids thoſe by the Prophet, that ſought help from Egypt, telling them Iſai. 31.3. The Egyptians were men, and not gods; intimating, that by their dependance on them, they render'd them gods and not Men, and advanc'd them from the ſtate of Creatures to that of Almighty Deities. 'Tis to ſet a pile of Duſt, a heap of Aſhes, above Him that created and preſerves the World. To truſt in a Creature, is to make it as Infinite as God; to do that which is impoſſible in it ſelf to be done. God himſelf cannot make a Creature infinite, for that were to make him God.

'Tis alſo contemn'd when we aſcribe what we receive, to the power of Inſtruments, and not to the Power of God. Men, in whatſoever they do for us, are but the Tools whereby the Creator works. Is it not a diſgrace to the Limner to admire his Penſil, and not himſelf; to the Artificer, to admire his File and Engines, and not his Power? 'Tis not I, ſaith Paul, that labour, but the Grace, the efficacious Grace of God which is in me. Whatſoever good we do is from him, not from our ſelves; to aſcribe it to our ſelves, or to Inſtruments, is to overlook and contemn his Power.

p. 4835. Ʋnbelief of the Goſpel is a contempt and diſowning Divine Power. This Perfection hath been diſcover'd in the Conception of Chriſt, the Union of the two Natures, his Reſurrection from the Grave, the Reſtoration of the World, and the Converſion of Men, more than in the Creation of the World: Then what a diſgrace is Ʋnbelief to all that Power, that ſo ſeverely puniſhed the Jews for the rejecting the Goſpel; turn'd ſo many Nations from their beloved Superſtitions; humbled the Power of Princes and the Wiſdom of Philoſophers; chas'd Devils from their Temples, by the weakneſs of Fiſhermen; planted the Standard of the Goſpel, againſt the common Notions and inveterate Cuſtomes of the World? What a diſgrace is Ʋnbelief to this Power, which hath preſerved Chriſtianity from being extinguiſh'd by the force of Men and Devils, and kept it flouriſhing in the midſt of Sword, Fire, and Executioners; that hath made the Simplicity of the Goſpel overpower the Eloquence of Orators, and multiplied it from the Aſhes of Martyrs, when it was deſtitute of all Humane Aſſiſtances? Not heartily to believe and embrace that Doctrine, which hath been attended with ſuch Marks of Power, is a high reflection upon this Divine Perfection, ſo highly manifeſted in the firſt publication, propagation, and preſervation of it.

II. The Power of God is abuſed, as well as contemned.

1. When we make uſe of it to juſtifie Contradictions. The Doctrine of Tranſubſtantiation is an abuſe of this Power. When the Maintainers of it cannot anſwer the Abſurdities alledg'd againſt it, they have recourſe to the Power of God. It implies a Contradiction, that the ſame Body ſhould be on Earth and in Heaven at the ſame inſtant of time; that it ſhould be at the Right hand of God, and in the Mouth and Stomack of a Man; that it ſhould be a Body of Fleſh, and yet Bread to the Eye and to the Taſte; that it ſhould be Viſible and Inviſible, a glorious Body and yet gnawn by the Teeth of a Creature; that it ſhould be multiplied in a Thouſand places, and yet an entire Body in every one, where there is no Member to be ſeen, no Fleſh to be taſted; that it ſhould be above us in the higheſt Heavens, and yet within us in our lower Bowels: Such Contradictions as theſe are an Abuſe of the Power of God.

Again, We abuſe this Power when we believe every idle Story that is reported, becauſe God is able to make it ſo, if he pleaſed. We may as well believe Eſop's Fables to be true, that Birds ſpake and Beaſts reaſoned, becauſe the Power of God can enable ſuch Creatures to ſuch acts. Gods Power is not the Rule of our Belief of a thing without the exerciſe of it in matter of Fact, and the declaration of it upon ſufficient Evidence.

2. The Power of God is abus'd, by preſuming on it, without uſing the Means he hath appointed. When Men ſit with folded-Arms, and make a Confidence in his Power, a glorious Title to their Idleneſs and Diſobedience; they would have his Strength do all, and his Precept ſhould move them to do nothing; this is a truſt of his Power againſt his Command, a pretended glorifying his Power with a ſlight of his Soveraignty. Though God be Almighty, yet for the moſt part he exerciſeth his Might in giving life and ſucceſs to Second Cauſes and lawful endeavours. When we ſtay in the mouth of Danger, without any Call ordering us to to continue, and againſt a Door of Providence open'd for our reſcue, and ſanctuary our ſelves in the Power of God without any Promiſe, without any Providence conducting us; this is not to glorifie the Divine Might, but to neglect it, in neglecting the Means which his Power affords to us for our eſcape.**Harwood, p. 13. To condemn it to our humors; to work Miracles for us according to our wills, and againſt his own. God could have ſent a Worm to be Herods Executioner, when he ſought the life of our Saviour, or employed an Angel from Heaven to have tied his hands or ſtopt his breath, and not put Joſeph upon a flight to Egypt with our Saviour; yet had it not been an abuſe of the Power of God, for Joſeph to have neglected the Precept, and ſlighted the Means God gave him for the preſerving his own life and that of the Childs? Chriſt himſelf, when the Jews conſulted to deſtroy him, preſum'd not upon the Power of God to ſecure him, but uſed ordinary means for his preſervation, by walking no more openly, but retiring himſelf into a City near the Wilderneſs till the hour was come, and the Call of his Father manifeſt††John 11.53, 54.John 11:53John 11:54. p. 484A raſh running upon Danger, though for the Truth it ſelf, is a preſuming upon, and conſequently an abuſe of this Power; a proud challenging it to ſerve our turns againſt the Authority of his Will, and the force of his Precept: A not reſting in his Ordinate Power, but demanding his Abſolute Power to pleaſure our Follies and Preſumptions; concluding and expecting more from it than what is Authoriz'd by his Will.

9. Inſtruction. If Infinite Power be a peculiar Property of God; How miſerable will all wicked Rebels be under this Power of God? Men may break his Laws, but not impair his Arm; they may ſlight his Word, but cannot reſiſt his Power. If he ſwear that he will ſweep a place with the Beſom of Deſtruction, As he hath thought, ſo ſhall it come to paſs; and as he hath purpoſed, ſo ſhall it stand, Iſai. 14.23, 24. Rebels againſt an Earthly Prince may exceed him in ſtrength, and be more powerful than their Soveraign: None can equal God, much leſs exceed him. As none can exerciſe an act of Hoſtility againſt him without his permiſſive Will; ſo none can ſtruggle from under his hand without his poſitive Will. He hath an Arm not to be moved, a Hand not to be wrung aſide. God is repreſented on his Throne like a Jaſper Stone, Revel. 4.3. as one of Invincible Power when he comes to Judge; the Jaſper is a Stone which withſtands the greateſt force**Grot. in loc.. Though Men reſiſt the Order of his Laws, they cannot reſiſt the Sentence of their puniſhment, nor the Execution of it. None can any more exempt themſelves from the Arm of his Strength, than they can from the Authority of his Dominion. As they muſt bow to his Soveraignty; ſo they muſt ſink under his Force. A Priſoner in this World may make his Eſcape; but a Priſoner in the World to come cannot; Job 10.7. There is none that can deliver out of thine hand. There is none to deliver when he tears in pieces, Pſal. 50.22. His Strength is uncontroulable; hence his Throne is repreſented as a Fiery flame, Dan. 7.9. As a ſpark of Fire hath power to kindle one thing after another, and increaſe till it conſumes a Forreſt, a City, ſwallow up all combuſtible Matter till it conſumes a World, and many Worlds, if they were in Being. What power hath a Tree to reſiſt the Fire, though it ſeems mighty when it outbraves the Winds? What Man to this day hath been able to free himſelf from that Chain of Death, God clapt upon him for his Revolt? And if he be too feeble to reſcue himſelf from a Temporal, much leſs from an Eternal Death. The Devils have to this minute groaned under the Pile of Wrath, without any ſucceſs in delivering themſelves by all their ſtrength, which much ſurmounts all the ſtrength of Mankind, nor have they any hopes to work their reſcue to Eternity.

How fooliſh is every Sinner? Can we poor Worms ſtrut it out againſt Infinite Power? We cannot reſiſt the meaneſt Creatures when God Commiſſions them, and puts a Sword into their hands. They will not, no not the Worms, be ſtartled at the glory of a King, when they have their Creators Warrant to be his Executioners††Acts 12.23.Acts 12:23. Who can withſtand him, when he commands the Waves and Inundations of the Sea to leap over the Shore; when he divides the Ground in Earthquakes, and makes it gape wide to ſwallow the Inhabitants of it; when the Air is corrupted to breed Peſtilences; when Storms and Showers, unſeaſonably falling, putrifie the Fruits of the Earth; what Created Power can mend the matter, and with a prevailing Voice ſay to him, What doſt thou?

There are two Atributes God will make gliſter in Hell to the full, his Wrath and his Power; Rom. 9.22. What if God willing to ſhew his wrath, and to make his power known, endured with much Longſuffering the veſſels of wrath fitted for destruction? If it were meer Wrath, and no Power to ſecond it, it were not ſo terrible; but 'tis Wrath and Power, both are joyn'd together: 'Tis not only a ſharp Sword, but a powerful Arm; and not only that, for then it were well for the damned Creature. To have many ſharp blows, and from a ſtrong Arm; this may be without putting forth the higheſt ſtrength a Man hath: But in this God makes it his deſign to make his Power known and conſpicuous; He takes the Sword (as it were) in both hands, that he may ſhew the ſtrength of his Arm in ſtriking the harder blow; and therefore the Apoſtle calls it 2 Theſſ. 1.9. the Glory of his Power, which puts a Sting into this Wrath; and it is called Revel. 19.15. the fierceneſs of the wrath of the Almighty. God will do it in ſuch a manner, as to make Men ſenſible p. 485of his Almightineſs in every ſtroke. How great muſt that Vengeance be, that is backed by all the Strength of God? When there will be a powerful Wrath without a powerful Compaſſion; when all his Power ſhall be exerciſed in Puniſhing, and not the leaſt mite of it exercis'd in Pitying; how irreſiſtible will be the load of ſuch a weighty Hand? How can the dust of the Ballance break the mighty Bars, or get out of the Liſts of a powerful Vengeance, or hope for any grain of Comfort? Oh, that every obſtinate Sinner would think of this, and conſider his unmeaſurable boldneſs in thinking himſelf able to grapple with Omnipotence! What force can any have to reſiſt the preſence of him, before whom Rocks melt, and the Heavens at length ſhall be ſhrivell'd up as a Parchment by the laſt Fire? As the Light of Gods face is too dazeling to be beheld by us; ſo the Arm of his Power is too Mighty to be oppoſed by us. His Almightineſs is above the reach of our Pot-ſheard ſtrength, as his Infiniteneſs is above the capacity of our Purblind Underſtandings. God were not Omnipotent, if his Power could be rendred ineffectual by any.

Uſe II A Second Ʋſe of this Point from the Conſideration of the Infinite Power of God, is of Comfort. As Omnipotence is an Ocean that cannot be fathom'd;Comfort. ſo the Comforts from it are ſtreams that cannot be exhauſted. What Joy can be wanting to him that finds himſelf folded in the Arms of Omnipotence?

This Perfection is made over to Believers in the Covenant, as well as any other Attribute; I am the Lord your God; therefore that Power, which is as eſſential to the Godhead as any other Perfection of his Nature, is in the rights and extent of it aſſured unto you. Nay, may we not ſay, It is made over more than any other, becauſe it is that which animates every other Perfection, and is the Spirit that gives them Motion and Appearance in the World? If God had expreſt himſelf in particular, as, I am a True God, a Wiſe God, a Loving God, a Righteous God, I am yours; what would all or any of thoſe have ſignified, unleſs the other alſo had been implyed, as, I am an Almighty God, I am your God? In Gods making over himſelf in any particular Attribute, this of his Power is included in every one, without which all his other Grants would be inſignificant. 'Tis a Comfort that Power is in the hand of God; it can never be better placed, for he can never uſe his Power to injure his confiding Creature: If it were in our own hands, we might uſe it to injure our ſelves. 'Tis a Power in the hand of an indulgent Father, not a hard-hearted Tyrant: 'Tis a juſt Power, His right hand is full of Righteouſneſs, Pſal. 48.10. becauſe of his Righteouſneſs he can never uſe it ill, and becauſe of his Wiſdom he can never uſe it unſeaſonably. Men that have ſtrength, often miſplace the actings of it, becauſe of their Folly; and ſometimes employ it to baſe ends, becauſe of their Wickedneſs: But this Power in God is alway awakned by Goodneſs and conducted by Wiſdom; 'tis never exercis'd by Self-will and Paſſion, but according to the Immutable Rule of his own Nature, which is Righteouſneſs. How Comfortable is it to think, that you have a God that can do what he pleaſes; nothing ſo difficult but he can effect, nothing ſo ſtrong but he can over-rule? You need not dread Men, ſince you have One to reſtrain them; nor fear Devils, ſince you have One to chain them: No Creature but is acted by this Power; no Creature but muſt fall upon the withdrawing of this Power. It was not all laid out in Creation: 'Tis not weakned by his Preſervation of things; he yet hath a fulneſs of Power, and a reſidue of Spirit: For whom ſhould that Eternal Arm of the Lord be diſplayed, and that Incomprehenſible Thunder of his Power be ſhot out, but for thoſe for whoſe ſake and for whoſe Comfort it is revealed in his Word?

In Particular,

1. Here is Comfort in all Afflictions and Distreſſes. Our Evils can never be ſo great to oppreſs us, as his Power is great to deliver us. The ſame Power that brought a World out of a Chaos, and conſtituted, and hath hitherto preſerved the regular Motion of the Stars, can bring Order out of our Confuſions, and Light out of our Darkneſs. When our Saviour was in the greateſt diſtreſs, and beheld the face of his Father frowning, while he was upon the Croſs, in his Complaint to him he exerciſeth Faith upon his Power, Math. 27.46. Eli, Eli; My God, my God, why haſt thou forſaken me; that is, My ſtrong, my ſtrong; El, is a Name of Power p. 486belonging to God: He comforts himſelf in his Power, while he complains of his Frowns. Follow his Pattern, and forget not that Power that can ſcatter the Clouds, as well as gather them together. The Pſalmiſts ſupport in his Diſtreſs was in the Creative Power of God, Pſal. 121.2. My help comes from the Lord which made Heaven and Earth.

2. 'Tis Comfort in all strong and ſtirring Corruptions and mighty Temptations. 'Tis by this we may arm our ſelves, and be ſtrong in the power of his might, Epheſ. 6.10. By this we may conquer Principalities and Powers as dreadful as Hell, but not ſo mighty as Heaven. By this we may triumph over Luſts within, too ſtrong for an Arm of Fleſh. By this the Devils that have poſſeſſed us may be caſt out; the batter'd Walls of our Souls may be repaired, and the Sons of Anak laid ſlat. That Power that brought Light out of Darkneſs, and overmaſter'd the deformity of the Chaos, and ſet bounds to the Ocean, and dried up the Red Sea by a Rebuke; can quell the Tumults in our Spirits, and level Spiritual Goliahs by his Word. When the Diſciples heard that terrifying Speech of our Saviour, concerning Rich men, that it was eaſier for a Camel to go through the eye of a Needle, than for a rich man to enter into the Kingdom of God, Mat. 19.24. to entertain the Goſpel, which commanded Self-denial; and that, becauſe of the Allurements of the World, and the ſtrong Habits in their Soul; Chriſt refers them to the Power of God, verſe 26. who could expel thoſe ill Habits, and plant good ones; With Men this is impoſſible, but with God all things are poſſible. There is no reſiſtance, but he can ſurmount; no ſtrong hold, but he can demoliſh; no Tower, but he can level.

3. 'Tis Comfort from hence, that all Promiſes ſhall be performed. Goodneſs is ſufficient to make a Promiſe, but Power is neceſſary to perform a Promiſe. Men that are honeſt, cannot often make good their words, becauſe ſomething may intervene that may ſhorten their Ability; but nothing can diſable God, without diminiſhing his Godhead. He hath an Infiniteneſs of Power to accompliſh his Word, as well as an Infiniteneſs of Goodneſs to make and utter his Word. That Might whereby he made Heaven and Earth, and his keeping Truth for ever, are joyn'd together, Pſal. 146.5, 6. His Fathers Faithfulneſs, and His Creative Power are link'd together. 'Tis upon this Baſis the Covenant, and every part of it, is eſtabliſhed, and ſtands as firm as the Almightineſs of God, whereby he ſprung up the Earth, and rear'd the Heavens. No power can reſist his will, Rom. 9.19. Who can diſannul his purpoſe, and turn back his hand when it is stretched out? Iſai, 14.27. His Word is unalterable, and his Power is invincible. He could not deceive himſelf, for he knew his own ſtrength when he promiſed: No unexpected event can change his Reſolution, becauſe nothing can happen without the compaſs of his Foreſight. No Created Strength can ſtop him in his Action, becauſe all Creatures are ready to ſerve him at his Command; not the Devils in Hell, nor all the Wicked men on Earth, ſince he hath ſtrength to reſtrain them, and an Arm to puniſh them. What can be too hard for him that created Heaven and Earth? Hence it was, that when God Promiſed any thing anciently to his People, he uſed often the Name of the Almighty, the Lord that created Heaven and Earth, as that which was an undeniable Anſwer to any Objection, againſt any thing that might be made againſt the greatneſs and ſtupendiouſneſs of any Promiſe; by that Name in all his Works of Grace was he known to them, Exod. 6.3. When we are ſure of his Will, we need not queſtion his Strength, ſince he never over-engageth himſelf above his Ability. He that could not be reſiſted by nothing in Creation, nor vanquiſh'd by Devils in Redemption, can never want Power to glorifie his Faithfulneſs in his Accompliſhment of whatſoever he hath promiſed.

4. From this Infiniteneſs of Power in God we have ground of Aſſurance for Perſeverance. Since Converſion is reſembled to the Works of Creation and Reſurrection, two great Marks of his Strength, he doth not ſurely employ himſelf in the firſt work of Changing the Heart, to let any Created ſtrength baffle that Power which he began and intends to glorifie. It was this Might that ſtruck off the Chain, and expell'd that strong one that poſſeſſed you. What if you are too weak to keep him out of his loſt poſſeſſion, will God loſe the glory of his firſt ſtrength, by ſuffering his foiled Adverſary to p. 487make a re-entry, and regain his former uſurpation? His Outſtretched Arm will not do leſs by his Spiritual, than it did by his National Iſrael: It guarded them all the way to Canaan, and left them not to ſhift for themſelves, after he had ſtruck off the Fetters of Egypt, and buried their Enemies in the Red Sea, Deut. 1.31. This Greatneſs of the Father above all, our Saviour makes the ground of Believers continuance for ever, againſt the blaſts of Hell and engines of the World, John 10.29. My Father is greater than all, and none is able to pluck them out of my Fathers hands. Our keeping is not in our own weak hands, but in the hands of him who is mighty to ſave. That Power of God keeps us which intends our ſalvation. In all fears of falling away, ſhelter your ſelves in the Power of God: He ſhall be holden up, ſaith the Apoſtle, ſpeaking concerning one weak in Faith; and no other Reaſon is rendred by him but this, for God is able to make him to ſtand, Rom. 14.4.

5. From this Attribute of the Infinite Power of God, we have a ground of comfort in the loweſt eſtate of the Church. Let the ſtate of the Church be never ſo deplorable, the condition never ſo deſperate, that Power that created the World, and ſhall raiſe the Bodies of men, can create a happy ſtate for the Church, and raiſe her from an overwhelming Grave: Though the Enemies trample upon her, they cannot upon the Arm that holds her, which by the leaſt motion of it, can lift her up above the heads of her Adverſaries, and make them feel the thunder of that Power that none can underſtand: By the blaſt of God they periſh, and by the breath of his noſtrils they are conſumed, Job 4.9. they ſhall be ſcattered as Chaff before the wind: If once he draw his hand out of his boſom, all muſt fly before him, or ſink under him**Pſal. 74.11.Ps 74:11: And when there is none to help, his own Arm ſustains him, and brings ſalvation ††Iſa. 63.5.Isa 63:5, and his fury doth uphold him. What if the Church totter under the underminings of Hell? What if it hath a ſad heart and wet eyes? In what a little moment can he make the night turn into day, and make the Jews that were preparing for death in Shuſhan, triumph over the necks of their Enemies, and march in one hour with Swords in their hands, that expected the laſt hour ropes about their necks? Eſth. 9.1.5. If Iſrael be purſued by Pharoah, the Sea ſhall open its arms to protect them: If they be thirſty, a Rock ſhall ſpout out Water to refreſh them: If they be hungry, Heaven ſhall be their Granary for Manna: If Jeruſalem be beſieg'd, and hath not Force enough to encounter Senacherib, an Angel ſhall turn the Camp into an Aceldema, a Field of Blood. His People ſhall not want deliverances, till God want a power of working Miracles for their ſecurity: He is more jealous of his Power, than the Church can be of her Safety. And if we ſhould want other Arguments to preſs him, we may implore him by virtue of his Power: For when there is nothing in the Church as a Motive to him to ſave it, there is enough in his own Name, and the illuſtration of his Power, Pſal. 106.8. Who can grapple with the Omnipotency of that God, who is jealous of, and zealous for the honour of it? And therefore God, for the moſt part, takes ſuch opportunities to deliver, wherein his Almightineſs may be moſt conſpicuous, and his Counſels moſt admirable. He awakened not himſelf to deliver Iſrael, till they were upon the brink of the Red Sea; nor to reſcue the three Children, till they were in the fiery Furnace; nor Daniel, till he was in the Lions Den. 'Tis in the weakneſs of his Creature that his ſtrength is perfected; not in a way of addition of perfectneſs to it, but in a way of manifeſtation of the perfection of it. As it is the perfection of the Sun to ſhine and enlighten the World, not that the Sun receives an increaſe of light by the darting of his Beams, but diſcovers his Glory to the admiration of Men, and pleaſure of the World. If it were not for ſuch occaſions, the World would not regard the Mightineſs of God, nor know what Power were in him. It traverſes the Stage in its fulneſs and livelineſs upon ſuch occaſions, when the Enemies are ſtrong, and their ſtrength edg'd with an intenſe hatred, and but little time between the contrivance and execution. 'Tis a great comfort that the loweſt Diſtreſſes of the Church are a fit Scene for the diſcovery of this Attribute, and that the Glory of God's Omnipotence, and the Churches Security, are ſo ſtraitly link't together. 'Tis a promiſe that will never be forgotten by God, and ought never to be forgotten by us, that in this Mountain, the hand of the Lord ſhall rest ‖‖Iſa. 25.10.Isa 25:10; that is, the Power of the Lord ſhall abide; and Moab ſhall be trodden under p. 488him, even as Straw is trodden down for the Dunghill. And the Plagues of Babylon ſhall come in one day, death and mourning and famine; for ſtrong is the Lord who judges her, Rev. 18.8.

Uſe III The Third Ʋſe is for Exhortation.

1. Meditate on this Power of God, and preſs it often upon your Minds. We conclude many things of God that we do not practically ſuck the comfort of, for want of deep thoughts of it, and frequent inſpection into it. We believe God to be true, yet diſtruſt him; we acknowledge him powerful, yet fear the motion of every ſtraw. Many Truths, though aſſented to in our Underſtandings, are kept under hatches by corrupt Affections, and have not their due influence, becauſe they are not brought forth into the open air of our Souls by meditation. If we will but ſearch our hearts; we ſhall find it is the Power of God we often doubt of. When the heart of Ahaz and his Subjects trembled at the Combination of the Syrian and Iſraelitiſh Kings againſt him, for want of a confidence in the Power of God, God ſends his Prophet with Commiſſion to work a miraculous ſign at his own choice, to rear up his fainting heart; and when he refus'd to ask a ſign out of diffidence of that Almighty Power, the Prophet complains of it as an affront to his Maſter **Iſa. 7.12, 13.Isa 7:12Isa 7:13. Moſes ſo great a Friend of God, was overtaken with this kind of unbelief, after all the Experiments of God's miraculous Acts in Egypt; the Anſwer God gives him, manifeſts this to be at the Core: Is the Lord's hand waxed ſhort? Numb. 11.23.

For want of actuated thoughts of this, we are many times turned from our known duty by the blaſt of a Creature; as though man had more power to diſmay us, than God hath to ſupport us in his commanded way. The belief of God's Power is one of the firſt ſteps to all Religion; without ſettled thoughts of it, we cannot pray lively and believingly, for the obtaining the Mercies we want, or the averting the Evils we fear; we ſhould not love him, unleſs we are perſuaded he hath a Power to bleſs us; nor fear him, unleſs we were perſwaded of his Power to puniſh us. The frequent thoughts of this would render our Faith more ſtable, and our Hopes more ſtedfaſt; it would make us more feeble to ſin, and more careful to obey. When the Virgin ſtagger'd at the Meſſage of the Angel, that ſhe ſhould bear a Son, he in his Anſwer turns her to the Creative power of God, Luke 1.35. The Power of the highest ſhall over-ſhadow thee. Which ſeems to be in alluſion to the Spirits moving upon the face of the Deep, and bringing a comely World out of a confus'd Maſs. Is it harder for God to make a Virgin conceive a Son by the power of his Spirit, than to make a World? Why doth he reveal himſelf ſo often under the title of Almighty, and preſs it upon us, but that we ſhould preſs it upon our ſelves? And ſhall we be forgetful of that, which every thing about us, every thing within us is a mark of? How come we by a power of ſeeing and hearing, a faculty and act of underſtanding and will, but by this Power framing us, this Power aſſiſting us? What though the Thunder of his Power cannot be underſtood, no more can any other Perfection of his Nature; ſhall we therefore ſeldom think of it? The Sea cannot be fathom'd, yet the Merchant excuſeth not himſelf from ſailing upon the Surface of it. We cannot glorifie God, without due conſideration of this Attribute; for his Power is his Glory as much as any other, and called both by the Name of Glory, Rom. 6.4. ſpeaking of Chriſt's Reſurrection by the Glory of the Father; and alſo the riches of his Glory, Eph. 3.16. Thoſe that have ſtrong Temptations in their courſe and over-preſſing Corruptions in their hearts, have need to think of it out of Intereſt, ſince nothing but this can relieve them. Thoſe that have experimented the working of it in their new Creation, are oblig'd to think of it out of gratitude. It was this mighty Power over himſelf that gave riſe to all that pardoning Grace already conferred, or hereafter expected; without it our Souls had been conſum'd, the World overturned; we could not have expected a happy Heaven, but have layen yelling in an eternal Hell; had not the Power of his Mercy exceeded that of his Juſtice, and his Infinite Power executed what his Infinite Wiſdom had contrived for our Redemption. How much alſo ſhould we be rais'd in our admirations of God, and raviſh our ſelves in contemplating that Might that can raiſe innumerable Worlds in thoſe Infinite imaginary Spaces without this Globe of Heaven and Earth, and exceed unconceivably what he hath done in the Creation of this?

p. 4892. From the preſſing the conſideration of this upon our ſelves, Let us be induc'd to truſt God upon the account of his Power. The main end of the revelation of his Power to the Patriarchs, and of the miraculous Operations of it in Egypt, was to induce them to an intire repoſing themſelves in God: And the Pſalmist doth ſcarce ſpeak of the Divine Omnipotence without making this Inference from it; and ſcarce exhorts to a truſt in God, but backs it with a Conſideration of his Power in Creation, it being the chief ſupport of the Soul, Pſal. 146.1. Happy is he whoſe hope is in the Lord his God, which made Heaven and Earth, the Sea and all that therein is. That Power is invincible that drew the World out of nothing: Nothing can happen to us harder than the making the World without the concurrence of Inſtruments: No difficulty can nonplus that ſtrength, that hath drawn all things out of nothing, or out of a confus'd Matter next to nothing: No Power can rifle what we commit to him, 2 Tim. 1.12. He is all Power, above the reach of all Power; all other Powers in the World flowing from him, or depending on him. He is worthy to be truſted, ſince we know him true, without ever breaking his word, and Omnipotent, never failing of his purpoſe; and a confidence in it is the chief act whereby we can glorifie this Power, and credit his Arm. A ſtrong God, and a weak Faith in Omnipotence, do not ſute well together. Indeed we are more engaged to a truſt in Divine Power than the Ancient Patriarchs were: They had the Verbal Declaration of his Power, and many of them little other Evidence of it, than in the Creation of the World; and their Faith in God being eſtabliſh'd in this firſt diſcovery of his Omnipotence, drew out it ſelf further to believe, That whatſoever God promiſed by his Word, he was able to perform, as well as the Creation of the World out of nothing; which ſeems to be the intendment of the Apoſtle, Hebr. 11.3. Not barely to ſpeak of the Creation of the World by God, which was a thing the Hebrews underſtood well enough from their Ancient Oracles; but to ſhew the Foundation of the Patriarchs Faith, viz. God making the World by his Word, and what uſe they made of the Diſcovery of his Power in that, to lead them to believe the Promiſe of God concerning the Seed of the Woman to be brought into the World. But we have not only the ſame Foundation, but ſuperadded Demonſtrations of this Attribute in the Conception of our Saviour, the Union of the two Natures, the glorious Redemption, the Propagation of the Goſpel, and the new Creation of the World. They relied upon the naked Power of God, without thoſe more illuſtrious Appearances of it, which have been in the Ages ſince, and arriv'd to their notice: We have the wonderful Effects of that which they had but obſcure Expectations of.

1. Conſider, Truſt in God can never be without taking in God's Power as a concurrent Foundation with his Truth. 'Tis the main ground of Truſt, and ſo ſet forth in the Prophet, Iſa. 26.4. Truſt ye in the Lord for ever, for in the Lord Jehovah is everlaſting ſtrength. And the Faith of the Ancients ſo recommended Hebr. 11. had this chiefly for its ground; and the Faith in Goſpel-times is called a Truſting on his Arm, Iſa. 51.5. All the Attributes of God are the Objects of our Veneration, but they do not equally contribute to the producing Truſt in our hearts; his Eternity, Simplicity, Infiniteneſs,Amyrant. Moral. Tom. 5. p. 170. raviſh and aſtoniſh our Minds when we conſider them: But there is no immediate tendency in their Nature to allure us to a confidence in him, no not in an innocent State; much leſs in a laps'd and revolted Condition: But the other Perfections of his Nature, as his Holineſs, Righteouſneſs, Mercy, are amiable to us in regard of the immediate Operations of them upon and about the Creature, and ſo have ſomething in their own Nature to allure us to repoſe our ſelves in him: But yet thoſe cannot engage to an intire truſt in him, without reflecting upon his Ability, which can only render thoſe uſeful and ſucceſsful to the Creature. For whatſoever bars ſtand in the way of his holy, righteous, and merciful proceedings towards his Creatures, are not overmaſter'd by thoſe Perfections, but by that Strength of his which can only relieve us in concurrence with the other Attributes. How could his Mercy ſuccour us without his Arm, or his Wiſdom guide us without his Hand, or his Truth perform Promiſes p. 490to us without his ſtrength? As no Attribute can act without it, ſo in our addreſſes to him upon the account of any particular Perfection in the Godhead according to our indigency, one eye muſt be perpetually fixed upon this of his Power; and our Faith would be feeble and diſpirited without eying this: Without this, his Holineſs, which hates ſin, would not be regarded; and his Mercy, pitying a grieving ſinner, would not be valued. As this Power is the ground of a wicked man's fear, ſo it is the ground of a good man's truſt. This was that which was the principal ſupport of Abraham, not barely his promiſe, but his ability to make it good, Rom. 4.21. And when he was commanded to ſacrifice Iſaac, the ability of God to raiſe him up again, Heb. 11.19. All Faith would droop, and be in the mire, without leaning upon this. All thoſe Attributes which we conſider as Moral in God, would have no influence upon us, without this, which we conſider Phyſically in God. Though we value the kindneſs men may expreſs to us in our Diſtreſſes, yet we make them not the Objects of our Confidence, unleſs they have an ability to act what they expreſs. There can be no truſt in God without an eye to his Power.

2. Sometimes the Power of God is the ſole Object of truſt. As when we have no promiſe to aſſure us of his Will, we have nothing elſe to pitch upon but his Ability; and that not his abſolute Power, but his ordinate, in the way of his Providence; we muſt not truſt in it ſo, as to expect he ſhould pleaſe our humour with freſh Miracles, but reſt upon his Power, and leave the manner to his Will. Aſa, when ready to Conflict with the vaſt Ethiopian Army, pleaded nothing elſe but this Power of God aaChron. 14.11.. And the three Children, who had no particular promiſe of deliverance (that we read of) ſtuck to God's Ability to preſerve them againſt the Kings threatning, and own'd it in the face of the King, yet with ſome kind of inward intimations in their own Spirits that he would alſo deliver them; Dan. 3.17. Our God whom we ſerve is able to deliver us from the burning fiery Furnace. And accordingly the fire burnt the Cords that tied them, without ſinging any thing elſe about them. But when this Power hath been exercis'd upon like occaſions, 'tis a Preſident he hath given us to reſt upon. Preſidents in Law are good pleas, and ſtrong encouragements to the Clyent to expect ſucceſs in his Sute. Our Fathers truſted in thee, and thou didſt deliver them, ſaith David, Pſal. 22.4. And Jehoſaphat in a caſe of diſtreſs, 2 Chron. 20.7. Art not thou our God, that didſt drive out the Inhabitants of this Land before thy People Iſrael? When we have not any Statute Law and Promiſe to plead, we may plead his Power, together with the former Preſidents and Acts of it. The Centurion had nothing elſe to act his Faith upon, but the Power of Chriſt, and ſome Evidences of it in the Miracles reported of him; but he is ſilent in the latter, and caſts himſelf only upon the former, acknowledging that Chriſt had the ſame command over Diſeaſes, as himſelf had over his Souldiers ‖‖Mat…h. 8.10.. And our Saviour when he receives the Petition of the blind men, requires no more of them in order to a Cure, but a belief of his Ability to perform it; Matth. 9.28. Believe you that I am able to do this? His Will is not known but by Revelation, but his Power is apprehended by Reaſon, as eſſentially and eternally linkt with the Notion of a God. God alſo is jealous of the Honour of this Attribute; and ſince it is ſo much virtually diſcredited, he is pleas'd when any do cordially own it, and intirely reſign themſelves to the aſſiſtance of it.

Well then, in all Duties where Faith is particularly to be acted, forget not this as the main prop of it: Do you pray for a flouriſhing and triumphing Grace? Conſider him as able to make all Grace to abound in you, 2 Cor. 9.8. Do you want comfort and reviving under your Contritions and godly Sorrow? Conſider him as he declares himſelf, The high and lofty One, Iſa. 57.15. Are you under preſſing diſtreſſes? Take Eliphaz his advice to Job, when he tells him what he himſelf would do if he were in his caſe; Job 5.8. I would ſeek unto God, and unto God would I commit my cauſe: But obſerve under what conſideration, Verſ. 9. as to one that doth great things and unſearchable; marvellous things without number. When you beg of him the melting your rocky hearts, the daſhing in pieces your ſtrong Corruptions, the drawing his beautiful Image in your Soul, the quickning your dead hearts, and reviving your drooping Spirits, and ſupplying your Spiritual wants, conſider him as one able to do abundantly, not only above what you can ask, but above what you can think, Eph. 3.20. Faith will be ſpiritleſs, and Prayer will be liveleſs, if Power be not p. 491eyed by us in thoſe things which cannot be done without an Arm of Omnipotence.

3. This Doctrine teacheth us Humility and Submiſſion. The vaſt diſproportion between the mightineſs of God, and the meaneſs of a Creature, inculcates the Leſſon of Humility in his Preſence: How becoming is Humility under a mighty hand? 1 Pet. 5.6. What is an Infant in a Giants hand, or a Lamb in a Lions paw? Submiſſion to irreſiſtible Power is the beſt policy, and the beſt ſecurity: This gratifies and draws out Goodneſs, whereas murmuring and reſiſtance exaſperates and ſharpens Power. We ſanctifie his Name, and glorifie his ſtrength by falling down before it; 'tis an acknowledgment of his inviſible ſtrength, and our inability to match it. How low ſhould we therefore lye before him, againſt whoſe Power our Pride and Murmuring can do no good, who can out-wreſtle us in our Conteſts, and alway overcome when he judges? Rom. 3.4.

4. This Doctrine teacheth us not to fear the pride and force of man. How unreaſonable is it to fear a limited above an unbounded Power? How unbecoming is the fear of man in him, who hath an intereſt in a Strength able to curb the ſtrongeſt Devils? Who would tremble at the threats of a Dwarf, that hath a mighty and watchful Giant for his Guard? If God doth but ariſe, his enemies are ſcattered, Pſal. 68.1. the leaſt motion makes them fly before him: 'Tis no difficult thing for him, that made them by a word, to unmake their deſigns, and ſhiver them in pieces by the breath of his mouth: He brings Princes to nothing, and makes the Judges of the Earth vanity; they wither when he blows upon them, and their ſtock ſhall not take root in the Earth. He can command a Whirlwind to take them away as ſtubble, Iſa. 40.23, 24. yea, with the ſhaking of his hand he makes Servants to become Rulers of thoſe that were their Maſters, Zach. 2.9. Whole Nations are no more in his hands than a morning Cloud, or the dew upon the ground, or the chaff before the wind, or the ſmoak againſt the motion of the Air, which though it appear out of a Chimney like a black invincible Cloud, is quickly diſperſt, and becomes inviſible**Hoſ. 13.3.Hos 13:3. How inconſiderable are the moſt Mighty to this Strength, which can puff away a whole World of proud Graſhoppers, and a whole Sky of daring Clouds? He that by his word maſters the rage of the Sea, can over-rule the Pride and Power of Men. Where is the Fury of the Oppreſſor? It cannnot overleap the Bounds he hath ſet it, nor march an inch beyond the point he hath preſcrib'd it. Fear not the confederacies of man, but ſanctifie the Lord of Hoſts, let him be your fear, and let him be your dread, Iſa. 8.13. To fear men is to diſhonour the Name of God, and regard him as a feeble Lord, and not as the Lord of Hoſts, who is mighty in ſtrength, ſo that they that harden themſelves againſt him ſhall not proſper.

5. Therefore this Doctrine teacheth us the fear of God. The Prophet Jeremiah counts it as an impoſſible thing for men to be deſtitute of the fear of God, when they ſeriouſly conſider his Name to be great and mighty. Jer. 10.6, 7. Thou art great, and thy Name is great in might; who would not fear thee, O thou King of Nations? Shall we not tremble at his Preſence, who hath placed the Sand for the bound of the Sea by a perpetual decree; that though the Waves thereof toſs themſelves, yet they cannot prevail, Jer. 5.22. He can Arm the weakeſt Creature for our deſtruction, and diſarm the ſtrongeſt Creatures which appear for our preſervat…on. He can command a hair, a crumb, a kernel to go awry, and ſtrangle us. He can make the Heavens braſs over our head, ſtop cloſe the Bottels of the Clouds, and make the fruit of the Fields droop, when there is a ſmall diſtance to the Harveſt; he can arm mens wit, wealth, hands againſt themſelves: He can turn our ſweet morſels into bitter, and our own Conſciences into devouring Lions: He can root up Cities by Moles, and conquer the proudeſt by Lice and Worms. The Omnipotence of God is not only the Object of a Believer's truſt, but a Believer's fear. 'Tis from the conſideration of this Power only, that our Saviour preſſes his Diſciples, whom he intitles his Friends, to fear God; which Leſſon he preſſes by a double repetition, and with a kind of Aſſeveration, without rendring any other Reaſon than this of the ability of God to caſt into Hell, Luke 12.5. We are to fear him becauſe he can; but bleſs his goodneſs becauſe he will not. In regard of his Omnipotence, he is to be reverenc'd, not only by mortal Men, but by the bleſſed Angels, who are paſt the fear of any danger by his Power, being confirm'd in a p. 492happy ſtate by his unalterable Grace: When they adore him for his holineſs, they reverence him for his Power with covered Faces: The Title of the Lord of Hosts is joyned in their reverential praiſe with that of his Holineſs, Iſa. 6.3. Holy, holy, holy is the Lord of Hoſts. How ſhould we adore that Power which can preſerve us, when Devils and Men conſpire to deſtroy us? How ſhould we ſtand in awe of that Power which can deſtroy us, though Angels and Men ſhould combine to preſerve us? The parts of his ways which are diſcovered, are ſufficient Motives to an humble and reverential Adoration: But who can fear and adore him according to the vaſtneſs of his Power, and his excellent Greatneſs, ſince the Thunder of his Power who can underſtand?