The Remaining Discourses on the Attributes of God, Sermon 10
SERMON X.Vol. VII· The Power of God.
PSAL. LXII.11.
God hath ſpoken once; twice have I heard this, that power belongeth unto God.
IN treating of the Attributes of God, I have conſider'd thoſe which relate to the Divine Ʋnderſtanding, to which I referr'd his Knowledge and Wiſdom; thoſe alſo which relate to the Divine Will; viz. God's Juſtice, Truth, Holineſs, and Goodneſs; I come now to conſider his Power of acting, which is his Omnipotency; this I ſhall ſpeak to from theſe words.
In the beginning of this Pſalm, David declares that God was the great Object of his truſt and confidence, and that all his hopes and expectation of ſafety and deliverance were from him, v. 1, 2. And this makes him challenge his Enemies for all their miſchievous qualities and devices againſt him, as vain attempts, v. 3, 4. Hereupon he chargeth himſelf to continue his truſt and confidence in God, from whom was all his expectation, and who was able to ſave and deliver him; v. 5, 6, 7. And from his Example and Experience, he encourageth and exhorts all others to truſt in God, v. 8. and that from two Arguments.
1. Becauſe all other Objects of our truſt and confidence are vain and inſufficient, and will fail thoſe that rely upon them. If we will rely upon any thing in this World, it muſt either be Perſons or Things; but we cannot ſafely repoſe our truſt in either of theſe. Not in Perſons: They may be reduced to one of theſe two Heads, either high or low: Thoſe that are of a mean condition, it would be in vain to truſt them; they that cannot ſecure themſelves from meanneſs, cannot ſecure others from miſchief, Men of low degree are vanity: But great ones of the World, they ſeem to promiſe ſomething of aſſiſtance and ſecurity to us; but if we depend upon them, they will fruſtrate us, Men of high degree are a lie. As for the Things of the World; that which Men uſually place their confidence in, is Riches; theſe are either got by unlawful, or lawful means; if they be ill gotten, by Oppreſſion or Robbery, they will be ſo far from ſecuring us from Evil, that they will bring it upon us; if they be well gotten, they are of an uncertain nature, that we have little reaſon to place our hopes in them; If riches increaſe, ſet not your hearts upon them, that is, your hope; for heart in Scripture ſignifies any of the Affections.
2. Becauſe God is the proper Object of our truſt and confidence. We may ſafely rely upon any one, in whom theſe two things concur, a Power to help us, and Goodneſs to incline him ſo to do. Now David tells us, that both theſe are eminently in God, and do in a peculiar manner belong to him; Power, v. 11. and Goodneſs, v. 12.
I ſhall ſpeak to that which David makes the firſt ground of our confidence, the Power of God; Power belongs to God: For which he brings the teſtimony of God himſelf, once hath God ſpoken, yea twice have I heard this. Some Interpreters trouble themſelves about the meaning of this Expreſſion, as if it did refer to ſome particular Revelation of God; and then again they are troubled how to reconcile God's ſpeaking this but once, with David's hearing it twice; but I do not love to ſpie Myſteries in theſe Expreſſions which are capable of a plain Senſe; for I underſtand no more by it but this, that God hath ſeveral times revealed this; he frequently declared himſelf by this Attribute, once, yea twice, that is, he hath ſpoken it often, and David had heard it often. This is anſwerable to that Phraſe of the Latins, Semel atque iterum; and it is uſual in all Writers, to uſe a certain number for an uncertain, and particularly among Poets, Felices ter & amplius, Hor. And ſo in the Poetical Writers of Scripture, Job 5.19. He hath delivered thee in ſix troubles, yea, in ſeven there ſhall no evil …ouch thee; that is, in ſeveral and various troubles. Eccleſ. 11.2. Give a portion to ſeven and alſo to eight, that is, diſtribute thy Charity to many; and which is neareſt to this, Job 40.5. Once have I ſpoken, but I will not anſwer: yea twice, but I will proceed no further; that is, I have had ſeveral Diſcourſes with my Friends; and 33.14. God ſpeaketh once, yea twice, in a dream, in a viſion of the night; that is, God reveals himſelf in ſeveral ways and manners to Men; ſo here, God hath ſpoken once, yea twice, that is, God hath often declared this. And if I would be ſo curious to refer to a particular declaration of God, I ſhould think, that it related either to the Preface to the Law, I am the Lord thy God, that is, the great and powerful God, that brought thee out of the land of Egypt; or rather to the declaration which God made of himſelf to Abraham, Iſaac, and Jacob, by the name of the Almighty God, Gen. 17.1. Concerning which revelation of God, it is ſaid expreſly, Ex. 6.3. I appeared unto Abraham, and Iſaac, and Jacob, by the Name of God Almighty, but by my Name Jehovah, was I not known to them.
But that which I deſign to ſpeak to, is the Propoſition it ſelf, that Power belongs to God; that is, that the excellency of Power, Power in its higheſt degree and perfection; all Power belongs to God, that is, that Omnipotence is a Property or Perfection of the Divine Nature.
In the handling of this, I ſhall ſhew,
Firſt, What we are to underſtand by the Omnipotence of God.
Secondly, That this Perfection belongs to God.
Firſt, What we are to underſtand by the Omnipotence of God. And this I ſhall conſider,
I. As to the Principle. And,
II. As to the Exerciſe of it.
I. As to the Principle, it is an ability to do all things; the doing of which ſpeaks Power and Perfection; that is, whatever is not repugnant either to the nature of things, or of God; whatever does not imply a contradiction in the Thing, or an imperfection in the Doer; an ability to do all things which are conſiſtent with it ſelf, and with the divine Nature and Perfection; by which we muſt mean an executive Power, the Effect whereof is without himſelf; for what he is ſaid to do within himſelf, the acts of his Underſtanding and Will, as we conceive his Will to be diſtinct from his Power, are not to be referr'd to his Omnipotence. To have a right conception of Omnipotence, we muſt imagine the moſt perfect active Principle that we can, and 'tis ſtill ſomething more perfect than that, or any thing we can imagine. To help our conception,
1. Let us imagine a Principle from which all other power is derived, and upon which it depends, and to which it is perfectly ſubject and ſubordinate.
2. A perfect active Principle, which can do, not only what any finite Being or Creature can do, but what all Beings joyned together can do; nay more and greater things than they all can do.
3. A perfect active Principle, to which nothing can make any conſiderable, much leſs effectual reſiſtance, which can check and countermand at pleaſure, and carry down before it, and annihilate all other Powers that we can imagine beſides this; becauſe we cannot imagine any other Power, that is not derived from this, and does not depend upon it.
4. A perfect active Principle, which can do all things in a moſt perfect manner, and can do all things at once and in an inſtant, and that with eaſe. We can but do one thing at once, and the greater and more conſiderable it is, the more time it will ask us to do it, and we find it the harder and more difficult to be done; but God, to whoſe knowledge all things are preſent at once, and together; and the acts of whoſe Will are as quick and perfect as of his Underſtanding, hath a Power anſwerable to the Perfection of both, and therefore 'tis as eaſie to him to do all things, as one thing, at once, as ſucceſſively, and in time; for this is the priviledge of an Infinite Spirit, that it does not only act without Hands and material Engines or Inſtruments, as every Spirit doth, but without motion from one place to another, becauſe he is every where and fills all places; he acts per modum voluntatis, as if his actings were nothing elſe but a willing that ſuch a thing be done, and ipſo facto every thing is ſo, as he wills it ſhould be, and when he wills it ſhould be; as if things did ſtart up into Being, or vaniſh out of Being, as if they did break forth into Being, and ſculk again into nothing, and undergo ſuch and ſuch changes, ad nutum voluntatis, at the beck of his will. And this is the moſt perfect way of acting that can be imagined, which the Scripture ſeems to expreſs to us, when it repreſents God as making things by his word, upholding all things by the word of his power; as if he did but ſpeak the word, and ſay, Let ſuch a thing be, and it was ſo; as if there were nothing more required to the doing of any thing, but an expreſs act of the Divine Will, which is all we can underſtand by God's ſpeaking, by his word, and voice, and ſaying, Let things be; but the leaſt that it can ſignifie, is the quick and ſpeedy manner of working, whereby God is able to do things in an inſtant, as ſoon as a word can be ſpoken.
And as he can do all things at once, and in an inſtant; ſo with eaſe, without any pain or laborious endeavour; for what is it can object any difficulty to him? At the firſt Creation of things there was nothing to reſiſt him; and ſince the Creation, there is nothing but what was made by him, and conſequently all whoſe power is derived from him, and depends upon him, and is ſubject to him, and being finite and limited, is infinitely unequal to the infinite Power of God; ſo that we may imagine, the Divine Power would paſs through all the reſiſtance that all created Power can make, and all the difficulties it can object to it, with more eaſe than a Bullet paſſeth through the thin Air, or a Man would paſs through a Net of Cobweb.
5. The moſt perfect active Principle we can imagine, the utmoſt bounds and limits of whoſe Perfection we cannot imagine, that is, when we have imagined it to be as perfect, and to act in as perfect a manner as we can imagine, yet we have not reached the Perfection of it; but after all this, that it can do many things more than we can imagine, and in a manner much more perfect than we can imagine. This is the Omnipotence of God, as to the Principle, which hath no bounds and limits. And,
II. As to the Exerciſe of it, it is only limitted by the Divine Will and Wiſdom. The Divine Will determins it to its exerciſe, the Divine Wiſdom directs and regulates the exerciſe of it; that is, God exerciſeth his Power willingly, and not by neceſſity, and in ſuch manner, for the producing ſuch Effects, and in order to ſuch Ends and Purpoſes, as ſeem beſt to his Wiſdom. Hence He is ſaid to act all things according to his good pleaſure, and according to the counſel of his will; that is, freely and wiſely.
As to the Extent of this Power, I ſaid it was an ability to do all things that are conſiſtent with it ſelf, and with the Nature and Perfection of God.
Firſt, That are conſiſtent with it ſelf, that is, with a Power to do all things. It is a contradiction to imagine, that Omnipotence can do that, which if it could be done, would render all Power inſignificant. Upon this account, the Divine Power is not ſaid to extend to the working of any thing which implies a contradiction, and the terms whereof ſpeak a repugnancy to one another, and mutually deſtroy one another, and the doing whereof is contrary to the nature of the thing which is ſuppoſed to be done, that is, is nonſenſe, and cannot be imagined to be. For Example, That a thing ſhould be, and not be at the ſame time. For a Power to make a thing to be, ſo as it ſhould not be while it is, ſignifies nothing; becauſe ſuch a Being as is not, is nothing; and to make ſuch a Being, would be to do nothing, and conſequently ſuch a Power would ſignifie nothing. So likewiſe we cannot ſay, that the Divine Power can cauſe that the ſame thing ſhould be made and not be made, that that which hath been, ſhould not have been; for the Power which makes a thing ſo as that it was not made, and cauſeth a thing to have been, ſo as that it hath not been, does nothing; and conſequently is no Power. Nor can we ſay, that the Divine Power can effect that any thing ſhould be made by it ſelf, that is, be the cauſe of its own Being; for that would be to cauſe that a thing ſhould be before it is, that is, be, when it is not, which ſignifies nothing. We cannot ſay that the Divine Power can effect, that twice two ſhould not make four; for that would be to cauſe that things ſhould not be what they are, if they be at all, which is to cauſe that things ſhould be and not be at all, when they are, which amounts to nothing.
We cannot ſay, that the Divine Power can make a ſound to be ſeen, and colour to be heard; for that would be to make colour and ſound all one, that is, things that differ, to be the ſame while they differ, which is to make colour and ſound not to be colour and ſound while they are ſo, which is to do nothing, and conſequently argues no Power.
We cannot ſay the Divine Power can make that which is intrinſecally and eſſentially good, to be evil; and on the contrary: Or that which is neceſſarily true to be falſe; and on the contrary. For to make that which is intrinſecally and eſſentially good to be evil, is to make that which is always good to be ſometimes evil, that is, to be evil whilſt it is good, that is to make good and evil all one; which is to bring two things together, which ſo ſoon as they do exiſt, deſtroy one another, which is to no purpoſe, becauſe it is to do juſt nothing; and there is the ſame reaſon of true and falſe.
We cannot ſay, that the Power of God can cauſe that the ſame thing ſhould be hot and cold, dead and alive at the ſame time; becauſe theſe deſtroy one another, and if they were both, neither of them would be, and ſo the effect we attribute to this Power would be nothing.
We cannot ſay, that the Divine Power can effect, that the ſame impreſſion ſhould give a thing two contrary motions, upward and downward at the ſame time; that the ſame Body ſhould be in two contrary poſtures, in motion and at reſt, and in ſeveral places, which are the contradictions of Tranſubſtantiation; for, for the ſame Body to be at the ſame time in two ſeveral places, is to be limited and circumſcribed by each of theſe, that is, ſo to be in each of them, as not to be in the other, or in any other, ſo that if it be in this place, it is not in that, nor any other beſides this; if it be in that place, it is not in this, nor any other beſides that; but if it be in two, it is both in this and in that, and therefore in neither of them, nor any where elſe; ſo that a Power to make a Body to be in two places at once, is a Power to make it to be no where, that is, not to be at all, which is no Power; and there's the ſame reaſon of the ſame Body's being in contrary motion, or in motion and at reſt, or in two contrary poſtures at the ſame time.
So that by all theſe Inſtances it appears, that a Power to do any thing which implies a contradiction, and is repugnant to the nature of things, ſignifies nothing, and the ſuppoſed Effect of it is only to bring terms together, which if they could be brought together, ſo ſoon as they meet, will mutually take away and deſtroy one another, which would be vain and to no purpoſe.
I have the more explicitly laid open theſe contradictions, with relation to the groſs Doctrine of Tranſubſtantiation, in which all, or moſt of the contradictions which I have mentioned are involved. I know they ſtifly deny, that theſe contradictions follow from that Doctrine, and uſe pitiful ſhifts to avoid them; but being not able to ſatisfie themſelves that way, if the worſt ſhould come to the worſt, they can grant theſe contradictions, but then they flye to the Power of God, which can do things which we call contradictions; or elſe they ſay, there are as many contradictions in the Doctrine of the Trinity, which all Chriſtians believe. And thus they reproach Chriſtianity, to defend Popery; and if they cannot perſwade Men to be Papiſts, do what they can to make them Atheiſts, or at leaſt, to hinder them from being Chriſtians: but there is not ſo much malice in this Objection, but there is as little ſtrength. Is it any contradiction, that the ſame thing ſhould be three and one in ſeveral reſpects? which is all that the Scripture teacheth concerning the Trinity: but if Men will undertake to explain this more particularly than God thought fit to do, and do it in ſuch a manner, as that they cannot free themſelves from contradiction, let them look to it, the Chriſtian Religion is not at all concerned in this, further than to cenſure ſuch Mens boldneſs and curioſity.
But againſt this exemption of things that imply a contradiction from the compaſs and extent of the Divine Power, there are two Objections which are more conſiderable, and deſerve to be taken notice of.
I. We grant God's fore-knowledge of future Events, which ſeem to us to be impoſſible to be foreknown; now why may we not as well grant, that God can do things which ſeem to us impoſſible to be done by any Power, as foreknow things which it is impoſſible for any Underſtanding to know? For why ſhould we pretend to know the utmoſt of what infinite Power can do, any more than the utmoſt of what infinite Underſtanding can know?
Anſ. I know no reaſon but that the Argument ſhould be granted, if there were an equal neceſſity of granting the poſſibility of thoſe things, which ſeem to us impoſſible to be done, that there is of granting the poſſibility of fore-knowing future contingencies, tho' they ſeem to us impoſſible to be known. We muſt grant the poſſibility of fore-knowing future contingencies, becauſe the Scripture, which we believe to be a Divine Revelation, expreſly tells us, that God doth foreknow them, and gives us Inſtances of it in ſeveral Prophecies and Predictions. Now if any Man can ſhew me as expreſs Texts, which ſay, that God can make a Body to be in two places at once, I would believe it, tho' I do not ſee how it is poſſible; becauſe it is reaſonable I ſhould believe, that infinite Power can do many things, the poſſibility of which my finite Underſtanding cannot reach. Now whereas the Papiſts ſay, the Scripture hath ſaid that from which this neceſſarily follows, viz. This is my Body; this is not enough, unleſs they could either prove, that it is neceſſary to underſtand all Texts of Scripture in a rigorous and ſtrict propriety of the Letter, without admitting any trope or figure in the words; which they do not pretend: or elſe ſhew a clear reaſon, why this ſhould be underſtood ſo, more than a thouſand others; which they have not done, and I think never can do.
But if it be further argued; If we grant in one caſe, that thoſe things which ſeem to be contradictions to us may be poſſible, why not in all caſes? Unleſs we had ſome certain way of diſtinguiſhing between ſeeming contradictions and real ones. And if we grant all contradictions poſſible, then there is no reaſon to exempt theſe from the extent of the Divine Power; but we may ſafely ſay, that the Divine Power can make a thing to be and not to be at the ſame time. To this I anſwer,
1. I do not grant, that any thing that ſeems to me to be a contradiction, ought to be granted by me to be poſſible, unleſs I have higher aſſurance and greater reaſon to believe it to be poſſible, than I have to believe it to be a contradiction; for Example, Suppoſe it were clearly revealed in Scripture, that two Bodies may be in the ſame place at the ſame time (which is not, nor any thing like it) then having a revelation for this, and no revelation that it is not a contradiction, I have higher aſſurance and greater reaſon to believe it is poſſible, than that it is a contradiction; and conſequently I have reaſon to believe it is no contradiction, and that from thence it would not follow, that the ſame thing may be, and not be at the ſame time: but tho' in caſe of Divine Revelation, I may believe that to be no contradiction, which ſeems to me to be a contradiction; yet I am not, without great neceſſity and clear evidence, to offer violence to reaſon, and affront the faculty of Underſtading which God hath endowed me withal, by entertaining any thing which ſeems to me to be a contradiction; which the Papiſts do in the buſineſs of Tranſubſtantiation, without any evidence of Revelation, and conſequently without neceſſity.
2. But if this were revealed in Scripture, that the ſame thing may be and not be at the ſame time, I could have no reaſon to believe that, becauſe I could have no aſſurance, if that were true, that the Scriptures were a Divine Revelation, or that it were to be believed if it were; for if it were true, that the ſame thing may be and not be, then a Divine Revelation may be no Divine Revelation, and when I am bound to believe a thing, I may be bound at the ſame time not to believe it, and ſo all things would fall into uncertainty, and the foundation of all aſſurance, and of all duty and obedience, both of Faith and Practice, would be taken away.
The II. Objection is from the power of Creation, which is generally acknowledged to be a making of ſomething out of nothing; now ſay the Objectors, this ſeems as palpable a Contradiction as any thing elſe.
Anſ. To us indeed, who converſe with material things, and never ſaw any thing made, but out of pre-exiſtent matter, it is very hard to conceive how any thing ſhould be created, that is, produced out of nothing: but every thing that is ſtrange is not a contradiction. It is ſtrange to us, and hard to conceive, that there ſhould be ſuch a thing as a Spirit, who never ſaw, nor can ſee any thing but matter; and yet we grant there are Spirits. It is hard to us to conceive how any thing ſhould be made, but out of matter; and yet Spirit, if it were made of any thing pre-exiſtent, cannot be made of matter: but if we will attend to thoſe common dictates of Reaſon, which every Man, whether he will or no, muſt aſſent to, we may eaſily underſtand Creation to be poſſible, and free from contradiction. For the clearing of this, I will proceed by theſe ſteps.
1. The true Notion of Creation, is the bringing of ſomething into Being, which before had no Being at all; for the Phraſe of making ſomething out of nothing, or out of no pre-exiſtent matter, does miſlead our Underſtandings into odd Conceits, as if nothing could be the material cauſe of ſomething, or as if nothing could be what is material.
2. Every one muſt grant, that ſomething is; for we ſee that things are, however they came to be.
3. Every one muſt grant, that ſomething is of it ſelf, whether matter, or that Being which we call God.
4. Every one muſt grant, that that which was of it ſelf was always; for nothing can begin to be of it ſelf.
5. It is much more eaſie to conceive how a thing that once was not, might ſometime be brought into Being by another, than how a thing ſhould be always of it ſelf; for that which once was not, is ſuppoſed to have ſomething before it, by which it might be made, though not out of which it was made; but that which was always, neither had, nor could have any thing by which, or out of which it could be made. And why cannot a thing come into a Being, when there was nothing before it, out of which it was made, as well as a thing be always, when there could not be any thing before it, out of which it ſhould be?
Secondly, I exempt thoſe things from the Extent of Omnipotence, which imply Imperfection, which are contrary to the Nature and Perfection of God, both natural and moral imperfections; for theſe alſo deſtroy Power, becauſe they are not arguments of Power, but of Impotence. Natural Imperfections; as to dye, to be ſick, to be in want, to eat, to ſleep, to forget, &c. Moral Imperfections, thoſe which contradict the holineſs of God, as ſin and vice, or to compel any to ſin; which contradict his Goodneſs, as to be cruel; which contradict his Truth, as to lie, to deceive, to break his promiſe, to deny himſelf; Tit. 1.2. 2 Tim. 2.13. Jam. 1.13. He is ſaid to be foreign. Contrary to the conſtancy and immutability of his Nature, as to change his decree, to repent; Contrary to Juſtice and Equity, as for ever to ſpare and to pardon obſtinate ſinners, eternally to puniſh innocent and good Men; for theſe are Moral Imperfections, and contradict the Holineſs, and Truth, and Goodneſs, and Juſtice, and Immutability of the Divine Nature; and that diſtinction between God's abſolute and ordinate Power, that is, that God hath an abſolute Power of doing ſome things, which yet upon ſuppoſition of his decree, or promiſe, or goodneſs, or juſtice, he cannot do, is vain and frivolous, unleſs Men mean by it only this, that ſome things which argue an imperfection, do not imply a contradiction, which is moſt true; but both theſe are abſolutely and equally impoſſible to God. I proceed to the
Second Thing I propoſed, That this Perfection belongs to God; and this I ſhall ſhew,
I. From the dictates of Natural Light.
II. From the Scripture, or Divine Revelation.
I. From the dictates of Natural Light. This was one of the moſt uſual Titles which the Heathens gave to their Supreme Deity, Optimus Maximus; next to his Goodneſs they placed his Greatneſs, which does chiefly appear in his Power; and they did not only attribute a great Power to him, but an Omnipotence. Nihil eſt quod Deus efficere non poteſt, ſaith Tully de Div. Now their Natural Reaſon did convince them, that this Perfection did belong to God by theſe three Arguments.
1. From thoſe two great Inſtances and Expreſſions of his Power, Creation and Providence; for the Heathens did generally acknowledge the making of the World, and the Preſervation and Government of it, to be the effects of Power, determined by Goodneſs, and regulated by Wiſdom. Hence they gave thoſe Titles to God of Opifex rerum, and Rector mundi. I ſay generally, I except Ariſtotle, who ſuppoſed the World not to have been made, but to have been from Eternity; and Epicurus with his followers, who aſcribed the regular and orderly Frame of Nature to a happy caſualty and fortunate concourſe of Atoms: but generally the wiſer did look upon the vaſt Frame of Nature, this ſtately Fabrick of the World, and the upholding and preſerving of it, as an argument of a divine and inviſible Power. And ſo the Apoſtle tells us, Rom. 1.20. that by the Light of Nature, the inviſible things of God were clearly ſeen by the things that were made, even his eternal power and godhead.
2. Becauſe all other Perfections without this would be inſignificant and ineffectual, or elſe could not be at all. Without this Goodneſs would be an empty piece of good meaning, and not able to give any demonſtration of it ſelf; Knowledge would be an idle ſpeculation; and Wiſdom to contrive things, without Power to effect them, would be an uſeleſs thing. There would be no ſuch thing as Juſtice, if the Divine Nature were without a Power to reward and puniſh; no ſuch thing as Faithfulneſs, if he had not a power to perform what he promiſes; no Providence, for it would be in vain for him that hath no power, to take upon him to govern and to intermeddle in the Affairs of the World.
3. Without this there could be no Religion. Take away the Power of God, and there can be no foundation of Faith and Truſt, no reaſon for fear; all arguments from hope and fear would be taken away; we could not expect any good, nor fear any harm from an impotent Being that could do nothing. The ſanction of God's Laws would be taken away. To give authority to Laws, there muſt not only be a right to command, but power to back thoſe commands; the grand ſecurity and laſt reſort of all Government and Authority is Power; James 4.12. There is one Law-giver, who is able to ſave, and to deſtroy. None can be a Law-giver, but he that hath this power, to reward and puniſh, to make Men happy or miſerable, to ſave, or to deſtroy. Men would not pray to God, nor make any addreſs to him, if they did not believe he were able to ſupply their wants, and relieve them in their ſtraits; Nec in hunc furorem omnes mortales conſenſiſſent alloquendi ſurda numina & inefficaces deos, Sen. There would be no encouragement for Men to ſerve God, if they did not believe that he were able to reward them, and bring them to happineſs, and to defend them againſt all the Enemies of their welfare, ſo that it ſhould not be in the power of the moſt malicious Spirits to hinder them of their happineſs.
II. From Scripture or Divine Revelation. In producing Texts to this purpoſe, I will proceed by theſe ſteps.
1. Take notice of thoſe which in general aſcribe Power, and Might, and Strength to God. Pſal. 24.8. The Lord ſtrong and mighty. So girt with power; the mighty God; thine is the greatneſs and the power; thine is the kingdom, and the power, and the glory. Of the ſame nature are thoſe places which call upon all Creatures to aſcribe this to God; Give unto the Lord ye mighty, give unto the Lord glory and ſtrength.
2. Thoſe which aſcribe this to God in an eminent degree. Job 9.4. He is mighty in ſtrength; excellent in power; who is like unto him? The Lord Jehovah is everlaſting ſtrength.
3. Thoſe Texts which aſcribe ſuch a Power as tranſcends any human or created Power. Such as thoſe which expreſs all the power which Men have to be derived from God; John 19.11. Thou couldeſt have no power at all, except it were given thee from above. And thoſe which advance the Power of God above the Power of Men; Luke 18.27. The things which are impoſſible with men, are poſſible with God; He is able to do exceeding abundantly above all that we can ask or think. Eph. 3.20. 2 Chron. 20.6. Job 9.4. According to his mighty power, whereby he is able to ſubdue all things to himſelf, Phil. 3.21. Dan. 4.35. Thoſe which declare all things to be equally eaſie to him, and nothing difficult; There is nothing too hard for thee, Jer. 32.17. 2 Chron. 14.11. 1 Sam. 14.6.
4. Thoſe which aſcribe all Power to him, by the Titles of Almighty, Alſufficient, Gen. 17.1. Rev. 4.8, 11.15.3.16.7.19.26. Job. 42.2. Thou canſt do all things. Matth. 19.6. Mark. 10.27. Luke 1.37.
I have diſpatch'd what I propos'd upon this Argument, give me leave to apply all in the following particulars.
Uſe. Firſt, The conſideration of God's Omnipotence may cauſe terror to wicked Men. All this Power which I have deſcribed, or rather, which is ſo great that I cannot deſcribe it, is engaged againſt Sinners; His power and his wrath is againſt all that forſake him, Ezra 8.22. And who knows what thoſe words ſignifie, Pſal. 99.11. Who knoweth the power of thine anger? as is thy fear, ſo is thy wrath. There is no Paſſion in the Heart of Man more infinite than our Fear, it troubles us with jealouſie and ſuſpicion of the utmoſt that may happen; but when we have extended our Fears to the utmoſt, the power of God's wrath reacheth further. Whenever we ſin, we challenge the Almighty, and dare infinite Power to do its worſt to us; Job 15.25. ſpeaking of the wicked Man, He ſtretcheth out his hand againſt God, and ſtrengtheneth himſelf againſt the Almighty. Whom wilt thou fear, if not him who can make thee extremely happy or miſerable for ever? Will ye provoke the Lord to jealouſie? are ye ſtronger than he? Becauſe he doth nothing againſt thee for the preſent, thinkeſt thou he can do nothing? Nah. 1.3. He is ſlow to anger, and great in power, and will not acquit the wicked. There is a day a coming, when the Son of man ſhall come in the clouds of heaven, with power and great glory.
Secondly, The conſideration of God's Omnipotence ſhould check the Pride and vain Confidence of Men. What have we to be proud of? What have we that we have not received? Where then is cauſe of boaſting? Who may glory in his ſight? Thoſe that have the greateſt Power ſhould remember whence it is derived, and render back the Glory of it to the Fountain of it. Pſal. 29.1. Give unto the Lord, O ye mighty, give unto the Lord glory and ſtrength. So likewiſe it ſhould take Men off from relying upon their own ſtrength, which at the beſt is but an arm of fleſh, as the Scripture calls it, for the weakneſs of it. Do we not ſee, that many times the battel is not to the ſtrong? That things are not done by might and by power, but by the ſpirit of the Lord. When he appears againſt the moſt potent, their hearts melt within them, and there is no more ſpirit left in them, as 'tis ſaid of the mighty Inhabitants of Canaan, Joſh. 5.1.
Thirdly, We ſhould make this Omnipotence of God the Object of our truſt and confidence. This is the moſt proper uſe we can make of this Doctrine, as David does in this Pſalm; and this was uſed for a form of bleſſing the People in the Name of God; Pſal. 136.3. The Lord that made heaven and earth, bleſs thee. And David, when he magnifies God's deliverance of his People from the multitude of their Enemies, reſolves it into this, Our help ſtandeth in the name of the Lord, who made heaven and earth. Thus did the great Pattern and Example of Faith incourage and ſupport his confidence in God in a very difficult tryal; he ſtaggered not at it, becauſe he believed God who quickeneth the dead, and calleth thoſe things that be not as tho' they were; therefore againſt hope he believed in hope, &c. Rom. 4.17. &c. This gives life to all our Devotion, to be perſwaded, that God is able to do for us exceedingly above what we can ask or think, and that his is the Kingdom, the Power, and the Glory.
I ſhall only caution two things as to our relyance on the Power of God.
I. Labour to be ſuch Perſons to whom God hath promiſed that he will engage and imploy his Omnipotence for their good. If we hope for any good from the Almighty, we muſt walk before him and be perfect, as he ſaid to Abraham. Good Men have a peculiar intereſt in God's Power; hence he is called the ſtrength of Iſrael, and the mighty one of Iſrael. If we do what God requires of us, we may expect that he will put forth his Power, and exert his Arm for us; but if we diſobey, we muſt expect he will manifeſt his Power againſt us, Ez. 8.22. When we do well, we may commit the keeping of our ſouls to him, 1 Pet. 4.19.
II. Our expectations from the Omnipotence of God muſt be with ſubmiſſion to his Pleaſure, and Goodneſs, and Wiſdom; we muſt not expect that God will manifeſt his Power, when we think there is occaſion for it, but when it ſeems beſt to him; he will ſo imploy his Omnipotence, as to manifeſt his Goodneſs and Wiſdom.
And with theſe two Cautions, we may rely upon him in all our Wants, both Spiritual and Temporal; for his Divine Power can give us all things that pertain to life and godlineſs; 2 Pet. 1.3. We may truſt him at all times, for the Omnipotent God neither ſlumbereth nor ſleepeth, the Almighty fainteth not, neither is he weary; truſt ye in the Lord for ever, for in the Lord Jehovah is everlaſting ſtrength.