The thunder of his power. Some understand it of thunder literally, for material thunder in the air: “The thunder of his power,” that is, according to the Hebrew dialect, “his powerful thunder.” This is not the sense; the nature of thunder in the air doth not so much exceed the capacity of human understanding; it is, therefore, rather to be understood metaphorically, “the thunder of his power,” that is, the greatness and immensity of his power, manifested in the magnificent miracles of nature, in the consideration whereof men are astonished, as if they had heard an unusual clap of thunder. So thunder is used (Job xxxix. 25), “The thunder of the captains;” that is, strength and force of the captains of an army: and (ver. 19), God, speaking to Job of a horse, saith, “Hast thou clothed his neck with thunder?” that is, strength: and thunder being a mark of the power of God, some of the heathen have called God by the name of a Thunderer.⁷ As thunder pierceth the lowest places, and alters the state of things, so doth the power of God penetrate into all things whatsoever; the thunder of his power, that is, the greatness of his power; as “the strength of salvation” (Ps. xx. 6), that is, a mighty salvation.

Who can understand? Who is able to count all the monuments of his power? How doth this little, which I have spoken of, exceed the capacity of our understanding, and is rather the matter of our astonishment, than the object of our comprehensive knowledge. The power of the greatest potentate, or the mightiest creature, is but of small extent: none but have their limits; it may be understood how far they can act, in what sphere their activity is bounded: but when I have spoken all of Divine power that I can, when you have thought all that you can think of it, your souls will prompt you to conceive something more beyond what I have spoken, and what you have thought. His power shines in everything, and is beyond everything. There is infinitely more power lodged in his nature, not expressed to the world. The understanding of men and angels, centred in one creature, would fall short of the perception of the infiniteness of it. All that can be comprehended of it, are but little fringes of it, a small portion. No man ever discoursed, or can, of God’s power, according to the magnificence of it. No creature can conceive it; God himself only comprehends it; God himself is only able to express it. Man’s power being limited, his line is too short to measure the incomprehensible omnipotence of God. “The thunder of his power who can understand?” that is, none can. The text is a lofty declaration of the Divine power, with a particular note of attention, Lo! I. In the expressions of it, in the works of creation and providence, Lo, these are his ways; ways and works excelling any created strength, referring to the little summary of them he had made before. II. In the insufficiency of these ways to measure his power, But how little a portion is heard of him. III. In the incomprehensibleness of it, The thunder of his power, who can understand? Doctrine. Infinite and incomprehensible power pertains to the nature of God, and is expressed, in part, in his works; or, though there be a mighty expression of Divine power in his works, yet an incomprehensible power pertains to his nature. “The thunder of his power, who can understand?”

His power glitters in all his works, as well as his wisdom (Ps. lxii. 11): “Twice have I heard this, that power belongs unto God.” In the law and in the prophets, say some; but why power twice, and not mercy, which he speaks of in the following verse? he had heard of power twice, from the voice of creation, and from the voice of government. Mercy was heard in government after man’s fall, not creation; innocent man was an object of God’s goodness, not of his mercy, till he made himself miserable; power was expressed in both; or, twice have I heard that power belongs to God, that is, it is a certain and undoubted truth, that power is essential to the Divine nature. It is true, mercy is essential, justice is essential; but power more apparently essential, because no acts of mercy, or justice, or wisdom, can be exercised by him without power; the repetition of a thing confirms the certainty of it. Some observe, that God is called Almighty seventy times in Scripture.⁸ Though his power be evident in all his works, yet he hath a power beyond the expression of it in his works, which, as it is the glory of his nature, so it is the comfort of a believer. To which purpose the apostle expresseth it by an excellent paraphrasis for the honor of the Divine nature (Eph. iii. 20): “Now unto him that is able to do exceeding abundantly above all that we can ask or think, unto him be glory in the churches.” We have reason to acknowledge him Almighty, who hath a power of acting above our power of understanding. Who could have imagined such a powerful operation in the propagation of the gospel, and the conversion of the Gentiles, which the apostle seems to hint at in that place? His power is expressed by “horns in his hands” (Hab. iii. 4); because all the works of his hands are wrought with Almighty strength. Power is also used as a name of God (Mark xiv. 62): “The Son of Man sitting on the right hand of power,” that is, at the right hand of God; God and power are so inseparable, that they are reciprocated. As his essence is immense, not to be confined in place; as it is eternal, not to be measured by time; so it is Almighty, not to be limited in regard of action.

1. It is ingenuously illustrated by some by a unit;⁹ all numbers depend upon it; it makes numbers by addition, multiplies them unexpressibly; when one unit is removed from a number, how vastly doth it diminish it! It gives perfection to all other numbers, it receives perfection from none. If you add a unit before 100, how doth it multiply it to 1,100! If you set a unit before 20,000,000, it presently makes the number swell up to 120,000,000; and so powerful is a unit, by adding it to numbers, that it will infinitely enlarge them to such a vastness, that shall transcend the capacity of the best arithmetician to count them. By such a meditation as this, you may have some prospect of the power of that God who is only unity; the beginning of all things, as a unit is the beginning of all numbers; and can perform as many things really, as a unit can numerically; that is, can do as much in the making of creatures, as a unit can do in the multiplying of numbers. The omnipotence of God was scarce denied by any heathen that did not deny the being of a God; and that was Pliny, and that upon weak arguments.

2. Indeed we cannot have a conception of God, if we conceive him not most powerful, as well as most wise; he is not a God that cannot do what he will, and perform all his pleasure. If we imagine him restrained in his power, we imagine him limited in his essence; as he hath an infinite knowledge to know what is possible, he cannot be without an infinite power to do what is possible; as he hath a will to resolve what he sees good, so he cannot want a power to effect what he sees good to decree; as the essence of a creature cannot be conceived without that activity that belongs to his nature; as when you conceive fire, you cannot conceive it without a power of burning and warming; and when you conceive water, you cannot conceive it without a power of moistening and cleansing: so you cannot conceive an infinite essence without an infinite power of activity; and therefore a heathen could say, “If you know God, you know he can do all things;” and therefore, saith Austin, “Give me not only a Christian, but a Jew; not only a Jew, but a heathen, that will deny God to be Almighty.” A Jew, a heathen, may deny Christ to be omnipotent, but no heathen will deny God to be omnipotent, and no devil will deny either to be so: God cannot be conceived without some power, for then he must be conceived without action. Whose, then, are those products and effects of power, which are visible to us in the world? to whom do they belong? who is the Father of them? God cannot be conceived without a power suitable to his nature and essence. If we imagine him to be of an infinite essence, we must imagine him to be of an infinite power and strength.

In particular, I shall show—I. The nature of God’s power. II. Reasons to prove that God must needs be powerful. III. How his power appears in creation, in government, in redemption. IV. The Use.

I. What this power is; or the nature of it.

1. Power sometimes signifies authority: and a man is said to be mighty and powerful in regard of his dominion, and the right he hath to command multitudes of other persons to take his part; but power taken for strength, and power taken for authority, are distinct things, and may be separated from one another. Power may be without authority; as in successful invasions, that have no just foundation. Authority may be without power; as in a just prince, expelled by an unjust rebellion, the authority resides in him, though he be overpowered, and is destitute of strength to support and exercise that authority. The power of God is not to be understood of his authority and dominion, but his strength to act; and the word in the text properly signifies strength.¹⁰

2. This power is divided ordinarily into absolute and ordinate. Absolute, is that power whereby God is able to do that which he will not do, but is possible to be done; ordinate, is that power whereby God doth that which he hath decreed to do, that is, which he hath ordained or appointed to be exercised;¹¹ which are not distinct powers, but one and the same power. His ordinate power is a part of his absolute; for if he had not a power to do every thing that he could will, he might not have the power to do everything that he doth will. The object of his absolute power is all things possible; such things that imply not a contradiction, such that are not repugnant in their own nature to be done, and such as are not contrary to the nature and perfections of God to be done. Those things that are repugnant in their own nature to be done are several, as to make a thing which is past not to be past. As, for example, the world is created; God could have chose whether he would create the world, and after it is created he hath power to dissolve it; but after it was created, and when it is dissolved, it will be eternally true, that the world was created, and that it was dissolved; for it is impossible, that that which was once true, should ever be false: if it be true that the world was created, it will forever be true that it was created, and cannot be otherwise. And also, if it be once true that God hath decreed, it is impossible in its own nature to be true that God hath not decreed. Some things are repugnant to the nature and perfections of God; as it is impossible for his nature to die and perish; impossible for him, in regard of truth, to lie and deceive. But of this hereafter; only at present to understand the object of God’s absolute power to be things possible, that is, possible in nature; not by any strength in themselves, or of themselves; for nothing hath no strength, and everything is nothing before it comes into being;¹² so God, by his absolute power, might have prevented the sin of the fallen angels, and so have preserved them in their first habitation. He might, by his absolute power, have restrained the devil from tempting of Eve, or restrained her and Adam from swallowing the bait, and joining hands with the temptation. By his absolute power, God might have given the reins to Peter to betray his Master, as well as to deny him; and employed Judas in the same glorious and successful service, wherein he employed Paul. By his absolute power, he might have created the world millions of years before he did create it, and can reduce it into its empty nothing this moment. This the Baptist affirms, when he tells us, “That God is able of these stones (meaning the stones in the wilderness, and not the people which came out to him out of Judea, which were children of Abraham) to raise up children to Abraham” (Matt. iii. 9); that is, there is a possibility of such a thing there is no contradiction in it, but that God is able to do it if he please. But now the object of his ordinate power, is all things ordained by him to be done, all things decreed by him; and because of the Divine ordination of things, this power is called ordinate; and what is thus ordained by him he cannot but do, because of his unchangeableness. Both those powers are expressed (Matt. xxvi. 53, 54), “My Father can send twelve legions of angels,” there is his absolute power; “but how then shall the Scriptures be fulfilled, that thus it must be?” there is his ordinate power. As his power is free from any act of his will, it is called absolute; as it is joined with an act of his will, it is called ordinate. His absolute power is necessary, and belongs to his nature; his ordinate power is free, and belongs to his will;—a power guided by his will,—not, as I said before, that they are two distinct powers, both belonging to his nature, but the latter is the same with the former, only it is guided by his will and wisdom.

3. It follows, then, that the power of God is that ability and strength, whereby he can bring to pass whatsoever he please; whatsoever his infinite wisdom can direct, and whatsoever the infinite purity of his will can resolve. Power, in the primary notion of it, doth not signify an act, but an ability to bring a thing into act; it is power, as able to act before it doth actually produce a thing: as God had an ability to create before he did create, he had power before he acted that power without. Power notes the principle of the action, and, therefore, is greater than the act itself. Power exercised and diffused, in bringing forth and nursing in its particular objects without, is inconceivably less than that strength which is infinite in himself, the same with his essence, and is indeed himself: by his power exercised he doth whatsoever he actually wills; but by the power in his nature, he is able to do whatsoever he is able to will. The will of creatures may be, and is more extensive than their power; and their power more contracted and shortened than their will: but, as the prophet saith, “His counsel shall stand, and he will do all his pleasure” (Isa. xlvi. 10). His power is as great as his will, that is, whatsoever can fall within the verge of his will, falls within the compass of his power. Though he will never actually will this or that, yet supposing he should will it, he is able to perform it: so that you must, in your notion of Divine power, enlarge it further than to think God can only do what he hath resolved to do; but that he hath as infinite a capacity of power to act, as he hath an infinite capacity of will to resolve. Besides, this power is of that nature, that he can do whatsoever he pleases without difficulty, without resistance; it cannot be checked, restrained, frustrated.¹³ As he can do all things possible in regard of the object, he can do all things easily in regard of the manner of acting: what in human artificers is knowledge, labor, industry, that in God is his will; his will works without labor; his works stand forth as he wills them. Hands and arms are ascribed to him for our conceptions, because our power of acting is distinct from our will; but God’s power of acting is not really distinct from his will; it is sufficient to the existence of a thing that God wills it to exist; he can act what he will only by his will, without any instruments. He needs no matter to work upon, because he can make something from nothing; all matter owes itself to his creative power: he needs no time to work in, for he can make time when he pleases to begin to work: he needs no copy to work by; himself is his own pattern and copy in his works. All created agents want matter to work upon, instruments to work with, copies to work by; time to bring either the births of their minds, or the works of their hands, to perfection: but the power of God needs none of these things, but is of a vast and incomprehensible nature, beyond all these. As nothing can be done without the compass of it, so itself is without the compass of every created understanding.

4. This power is of a distinct conception from the wisdom and will of God. They are not really distinct, but according to our conceptions. We cannot discourse of Divine things, without observing some proportion of them with human, ascribing unto God the perfections, sifted from the imperfections of our nature. In us there are three orders—of understanding, will, power; and, accordingly, three acts, counsel, resolution, execution; which, though they are distinct in us, are not really distinct in God. In our conceptions, the apprehension of a thing belongs to the understanding of God; determination, to the will of God; direction, to the wisdom of God; execution, to the power of God. The knowledge of God regards a thing as possible, and as it may be done; the wisdom of God regards a thing as fit, and convenient to be done; the will of God resolves that it shall be done; the power of God is the application of his will to effect what it hath resolved. Wisdom is a fixing the being of things, the measures and perfections of their several beings; power is a conferring those perfections and beings upon them. His power is his ability to act, and his wisdom is the director of his action: his will orders, his wisdom guides, and his power effects. His will as the spring, and his power as the worker, are expressed (Ps. cxv. 3). “He hath done whatsoever he pleased. He commanded, and they were created” (Ps. cxl. 5); and all three expressed (Eph. i. 11), “Who works all things according to the counsel of his own will:” so that the power of God is a perfection, as it were, subordinate to his understanding and will, to execute the results of his wisdom, and the orders of his will; to his wisdom as directing, because he works skilfully; to his will as moving and applying, because he works voluntarily and freely. The exercise of his power depends upon his will: his will is the supreme cause of everything that stands up in time, and all things receive a being as he wills them. His power is but will perpetually working, and diffusing itself in the season his will hath fixed from eternity; it is his eternal will in perpetual and successive springs and streams in the creatures; it is nothing else but the constant efficacy of his omnipotent will. This must be understood of his ordinate power; but his absolute power is larger than his resolving will: for though the Scripture tells us, “He hath done whatsoever he will,” yet it tells us not, that he hath done whatsoever he could: he can do things that he will never do. Again, his power is distinguished from his will in regard of the exercise of it, which is after the act of his will: his will was conversant about objects, when his power was not exercised about them. Creatures were the objects of his will from eternity, but they were not from eternity the effects of his power. His purpose to create was from eternity, but the execution of his purpose was in time. Now this execution of his will we call his ordinate power: his wisdom and his will are supposed antecedent to his power, as the counsel and resolve; as the cause precedes the performance of the purpose as the effect. Some¹⁴ distinguish his power from his understanding and will, in regard that his understanding and will are larger than his absolute power; for God understands sins, and wills to permit them, but he cannot himself do any evil or unjust action, nor have a power of doing it. But this is not to distinguish that Divine power, but impotence; for to be unable to do evil is the perfection of power; and to be able to do things unjust and evil, is a weakness, imperfection, and inability. Man indeed wills many things that he is not able to perform, and understands many things that he is not able to effect; he understands much of the creatures, something of sun, moon, and stars; he can conceive many suns, many moons, yet is not able to create the least atom: but there is nothing that belongs to power but God understands, and is able to effect. To sum this up, the will of God is the root of all, the wisdom of God is the copy of all, and the power of God is the framer of all.

5. The power of God gives activity to all the other perfections of his nature, and is of a larger extent and efficacy, in regard of its objects, than some perfections of his nature. I put them both together.

(1.) It contributes life and activity to all the other perfections of his nature. How vain would be his eternal counsels, if power did not step in to execute them! His mercy would be a feeble pity, if he were destitute of power to relieve; and his justice a slighted scarecrow, without power to punish; his promises an empty sound, without power to accomplish them. As holiness is the beauty, so power is the life of all his attributes in their exercise; and as holiness, so power, is an adjunct belonging to all, a term that may be given to all. God hath a powerful wisdom to attain his ends without interruption: he hath a powerful mercy to remove our misery; a powerful justice to lay all misery upon offenders: he hath a powerful truth to perform his promises; an infinite power to bestow rewards, and inflict penalties. It is to this purpose power is first put in the two things which the Psalmist had heard (Ps. lxii. 11, 12). “Twice have I heard,” or two things have I heard; first power, then mercy and justice, included in that expression, “Thou renderest to every man according to his work:” in every perfection of God he heard of power. This is the arm, the hand of the Deity, which all his other attributes lay hold on, when they would appear in their glory; this hands them to the world: by this they act, in this they triumph. Power framed every stage for their appearance in creation, providence, redemption.

(2.) It is of a larger extent, in regard of its objects, than some other attributes. Power doth not alway suppose an object, but constitutes an object. It supposeth an object in the act of preservation, but it makes an object in the act of creation; but mercy supposeth an object miserable, yet doth not make it so. Justice supposeth an object criminal, but doth not constitute it so: mercy supposeth him miserable, to relieve him; justice supposeth him criminal, to punish him: but power supposeth not a thing in real existence, but as possible; or rather, it is from power that any thing hath a possibility, if there be no repugnancy in the nature of the thing. Again, power extends further than either mercy or justice. Mercy hath particular objects, which justice shall not at last be willing to punish; and justice hath particular objects, which mercy at last shall not be willing to refresh: but power doth, and alway will, extend to the objects of both mercy and justice. A creature, as a creature, is neither the object of mercy nor justice, nor of rewarding goodness: a creature, as innocent, is the object of rewarding goodness; a creature, as miserable, is the object of compassionate mercy; a creature, as criminal, is the object of revenging justice: but all of them the objects of power, in conjunction with those attributes of goodness, mercy, and justice, to which they belong. All the objects that mercy, and justice, and truth, and wisdom, exercise themselves about, hath a possibility and an actual being from this perfection of Divine power. It is power first frames a creature in a capacity of nature for mercy or justice, though it doth not give an immediate qualification for the exercise of either. Power makes man a rational creature, and so confers upon him a nature mutable, which may be miserable by its own fault, and punishable by God’s justice; or pitiable by God’s compassion, and relievable by God’s mercy: but it doth not make him sinful, whereby he becomes miserable and punishable. Again, power runs through all the degrees of the states of a creature. As a thing is possible, or may be made, it is the object of absolute power; as it is factibile, or ordered to be made, it is the object of ordinate power: as a thing is actually made, and brought into being, it is the object of preserving power. So that power doth stretch out its arms to all the works of God, in all their circumstances, and at all times. When mercy ceaseth to relieve a creature, when justice ceaseth to punish a creature, power ceaseth not to preserve a creature. The blessed in heaven, that are out of the reach of punishing justice, are forever maintained by power in that blessed condition: the damned in hell, that are cast out of the bosom of entreating mercy, are forever sustained in those remediless torments by the Arm of Power.

6. This power is originally and essentially in the nature of God, and not distinct from his essence. It is originally and essentially in God. The strength and power of great kings is originally in their people, and managed and ordered by the authority of the prince for the common good. Though a prince hath authority in his person to command, yet he hath not sufficient strength in his person, without the assistance of others, to make his commands to be obeyed. He hath not a single strength in his own person to conquer countries and kingdoms, and increase the number of his subjects: he must make use of the arms of his own subjects, to overrun other places, and yoke them under his dominion: but the power of all things that ever were, are, or shall be, is originally and essentially in God. It is not derived from any thing without him, as the power of the greatest potentates in the world is: therefore (Ps. lxii. 11) it is said, “Power belongs unto God,” that is, solely and to none else. He hath a power to make his subjects, and as many as he pleases; to create worlds, to enjoin precepts, to execute penalties, without calling in the strength of his creatures to his aid. The strength that the subjects of a mortal prince have, is not derived to them from the prince, though the exercise of it for this or that end, is ordered and directed by the authority of the prince: but what strength soever any thing hath to act as a means, it hath from the power of God as Creator, as well as whatsoever authority it hath to act is from God, as a Rector and Governor of the world. God hath a strength to act without means, and no means can act any thing without his power and strength communicated to them. As the clouds, in ver. 8, before the text, are called God’s clouds, “his clouds:” so all the strength of creatures may be called, and truly is, God’s strength and power in them: a drop of power shot down from heaven, originally only in God. Creatures have but a little mite of power; somewhat communicated to them, somewhat kept and reserved from them, of what they are capable to possess. They have limited natures, and therefore a limited sphere of activity. Clothes can warm us, but not feed us; bread can nourish us, but not clothe us. One plant hath a medicinal quality against one disease, another against another; but God is the possessor of universal power, the common exchequer of this mighty treasure. He acts by creatures, as not needing their power, but deriving power to them: what he acts by them, he could act himself without them: and what they act as from themselves, is derived to them from him through invisible channels. And hence it will follow, that because power is essentially in God, more operations of God are possible than are exerted. And as power is essentially in God, so it is not distinct from his essence. It belongs to God in regard of the inconceivable excellency and activity of his essence.¹⁵ And omnipotent is nothing but the Divine essence efficacious ad extra. It is his essence as operative, and the immediate principle of operation: as the power of enlightening in the sun, and the power of heating in the fire, are not things distinct from the nature of them; but the nature of the sun bringing forth light, and the nature of the fire bringeth forth heat. The power of acting is the same with the substance of God, though the action from that power be terminated in the creature. If the power of God were distinct from his essence, he were then compounded of substance and power, and would not be the most simple being. As when the understanding is informed in several parts of knowledge, it is skilled in the government of cities and countries, it knows this or that art: it learns mathematics, philosophy; this, or that science. The understanding hath a power to do this; but this power, whereby it learns those excellent things, and brings forth excellent births, is not a thing distinct from the understanding itself; we may rather call it the understanding powerful, than the power of the understanding; and so we may rather say, God powerful, than say, the power of God; because his power is not distinct from his essence. From both these, it will follow, that this omnipotence is incommunicable to any creature; no creature can inherit it, because it is a contradiction for any creature to have the essence of God. This omnipotence is a peculiar right of God, wherein no creature can share with him. To be omnipotent is to be essentially God. And for a creature to be omnipotent, is for a creature to be its own Creator. It being therefore the same with the essence of the Godhead, it cannot be communicated to the humanity of Christ, as the Lutherans say it is, without the communication of the essence of the Godhead; for then the humanity of Christ would not be humanity, but Deity. If omnipotence were communicated to the humanity of Christ, the essence of God were also communicated to his humanity, and then eternity would be communicated. His humanity then was not given him in time; his humanity would be uncompounded, that is, his body would be no body, his soul no soul. Omnipotence is essentially in God; it is not distinct from the essence of God, it is his essence, omnipotent, able to do all things.

7. Hence it follows, that this power is infinite (Eph. i. 19); “What is the exceeding greatness of his power,” &c. “according to the working of his mighty power.” God were not omnipotent, unless his power were infinite; for a finite power is a limited power, and a limited power cannot effect everything that is possible. Nothing can be too difficult for the Divine power to effect; he hath a fullness of power, an exceeding strength, above all human capacities; it is a “mighty power” (Eph. i. 19), “able to do above all that we can ask or think” (Eph. iii. 20): that which he acts, is above the power of any creature to act. Infinite power consists in the bringing things forth from nothing. No creature can imitate God in this prerogative of power. Man indeed can carve various forms, and erect various pieces of art, but from pre‑existent matter. Every artificer hath the matter brought to his hand, he only brings it forth in a new figure. Chemists separate one thing from another, but create nothing, but sever those things which were before compacted and crudled together: but when God speaks a powerful word, nothing begins to be something: things stand forth from the womb of nothing, and obey his mighty command, and take what forms he is pleased to give them. The creating one thing, though never so small and minute, as the least fly, cannot be but by an infinite power; much less can the producing of such variety we see in the world. His power is infinite, in regard it cannot be resisted by anything that he hath made; nor can it be confined by anything he can will to make. “His greatness is unsearchable” (Ps. cxlv. 3). It is a greatness, not of quantity, but quality. The greatness of his power hath no end: it is a vanity to imagine any limits can be affixed to it, or that any creature can say, “Hitherto it can go, and no further.” It is above all conception, all inquisition of any created understanding. No creature ever had, nor ever can have, that strength of wit and understanding, to conceive the extent of his power, and how magnificently he can work.

First, His essence is infinite. As in a finite subject there is a finite virtue, so in an infinite subject there must be an infinite virtue. Where the essence is limited, the power is so:¹⁶ where the essence is unlimited, the power knows no bounds.¹⁷ Among creatures, the more excellency of being and form anything hath, the more activity, vigor, and power it hath, to work according to its nature. The sun hath a mighty power to warm, enlighten, and fructify, above what the stars have; because it hath a vaster body, more intense degrees of light, heat, and vigor. Now, if you conceive the sun made much greater than it is, it would proportionably have greater degrees of power to heat and enlighten than it hath now: and were it possible to have an infinite heat and light, it would infinitely heat and enlighten other things; for everything is able to act according to the measures of its being: therefore, since the essence of God is unquestionably infinite, his power of acting must be so also. His power (as was said before) is one and the same with his essence: and though the knowledge of God extends to more objects than his power, because he knows all evils of sin, which because of his holiness he cannot commit, yet it is as infinite as his knowledge, because it is as much one with his essence, as his knowledge and wisdom is: for as the wisdom or knowledge of God is nothing but the essence of God, knowing, so the power of God is nothing but the essence of God, able.

The objects of Divine power are innumerable. The objects of Divine power are not essentially infinite; and therefore we must not measure the infiniteness of Divine power by an ability to make an infinite being; because there is an incapacity in any created thing to be infinite; for to be a creature and to be infinite; to be infinite and yet made, is a contradiction. To be infinite, and to be God, is one and the same thing. Nothing can be infinite but God; nothing but God is infinite. But the power of God is infinite, because it can produce infinite effects, or innumerable things, such as surpass the arithmetic of a creature; nor yet doth the infiniteness consist simply in producing innumerable effects; for that a finite cause can produce. Fire can, by its finite and limited heat, burn numberless combustible things and parcels; and the understanding of man hath an infinite number of thoughts and acts of intellection, and thoughts different from one another. Who can number the imaginations of his fancy, and thoughts of his mind, the space of one month or year? much less of forty or an hundred years; yet all these thoughts are about things that are in being, or have a foundation in things that are in being. But the infiniteness of God’s power consists in an ability to produce infinite effects, formally distinct, and diverse from one another; such as never had being, such as the mind of man cannot conceive: “Able to do above what we can think” (Eph. iii. 20). And whatsoever God hath made, or is able to make, he is able to make in an infinite manner, by calling them to stand forth from nothing. To produce innumerable effects of distinct natures, and from so distant a term as nothing, is an argument of infinite power. Now, that the objects of Divine power are innumerable, appears, because God can do infinitely more than he hath done, or will do. Nothing that God hath done can enfeeble or dull his power; there still resides in him an ability beyond all the settled contrivances of his understanding and resolves of his will, which no effects which he hath wrought can drain and put to a stand. As he can raise stones to be children to Abraham (Matt. iii. 9); so with the same mighty word, whereby he made one world, he can make infinite numbers of worlds to be the monuments of his glory. After the prophet Jeremiah (ch. xxxii. 17), had spoke of God’s power in creation, he adds, “And there is nothing too hard for thee.” For one world that he hath made, he can create millions: for one star which he hath beautified the heavens with, he could have garnished it with a thousand, and multiplied, if he had pleased, every one of those into millions, “for he can call things that are not” (Rom. iv. 17); not some things, but all things possible. The barren womb of nothing can no more resist his power now to educe a world from it, than it could at first: no doubt, but for one angel which he hath made, he could make many worlds of angels. He that made one with so much ease, as by a word, cannot want power to make many more, till he wants a word. The word that was not too weak to make one, cannot be too weak to make multitudes. If from one man he hath, in a way of nature, multiplied so many in all ages of the world, and covered with them the whole face of the earth; he could, in a supernatural way, by one word, multiply as many more. “It is the breath of the Almighty that gives life” (Job. xxxiii. 4). He can create infinite species and kinds of creatures more than he hath created, more variety of forms: for since there is no searching of his greatness, there is no conceiving the numberless possible effects of his power. The understanding of man can conceive numberless things possible to be, more than have been or shall be. And shall we imagine, that a finite understanding of a creature hath a greater omnipotency to conceive things possible, than God hath to produce things possible? When the understanding of man is tired in its conceptions, it must still be concluded, that the power of God extends, not only to what can be conceived, but infinitely beyond the measures of a finite faculty. “Touching the Almighty, we cannot find him out; he is excellent in power and in judgment” (Job xxxvi. 23). For the understanding of man, in its conceptions of more kind of creatures, is limited to those creatures which are: it cannot, in its own imagination, conceive anything but what hath some foundation in and from something already in being. It may frame a new kind of creature, made up of a lion, a horse, an ox; but all those parts whereof its conception is made, have distinct beings in the world, though not in that composition as his mind mixes and joins them; but no question but God can create creatures that have no resemblance with any kind of creatures yet in being. It is certain that if God only knows those things which he hath done, and will do, and not all things possible to be done by him, his knowledge were finite; so if he could do no more than what he hath done, his power would be finite.

(1.) Creatures have a power to act about more objects than they do. The understanding of man can frame from one principle of truth, many conclusions and inferences more than it doth. Why cannot, then, the power of God frame from one first matter, an infinite number of creatures more than have been created? The Almightiness of God in producing real effects, is not inferior to the understanding of man in drawing out real truths. An artificer that makes a watch, supposing his life and health, can make many more of a different form and motion; and a limner can draw many draughts, and frame many pictures with a new variety of colors, according to the richness of his fancy. If these can do so, that require a pre‑existent matter framed to their hands, God can much more, who can raise beautiful structures from nothing. As long as men have matter, they can diversify the matter, and make new figures from it; so long as there is nothing, God can produce out of that nothing whatsoever he pleases. We see the same in inanimate creatures. A spark of fire hath a vast power in it: it will kindle other things, increase and enlarge itself; nothing can be exempt from the active force of it. It will alter, by consuming or refining, whatsoever you offer to it. It will reach all, and refuse none; and by the efficacious power of it, all those new figures which we see in metals, are brought forth; when you have exposed to it a multitude of things, still add more, it will exert the same strength; yea, the vigor is increased rather than diminished. The more it catcheth, the more fiercely and irresistibly it will act; you cannot suppose an end of its operation, or a decrease of its strength, as long as you can conceive its duration and continuance: this must be but a weak shadow of that infinite power which is in God. Take another instance, in the sun: it hath power every year to produce flowers and plants from the earth; and is as able to produce them now, as it was at the first lighting it and rearing it in that sphere wherein it moves. And if there were no kind of flowers and plants now created, the sun hath a power residing in it, ever since its first creation, to afford the same warmth to them for the nourishing and bringing them forth. Whatsoever you can conceive the sun to be able to do in regard of plants, that can God do in regard of worlds; produce more worlds than the sun doth plants every year, without weariness, without languishment. The sun is able to influence more things than it doth, and produce numberless effects; but it doth not do so much as it is able to do, because it wants matter to work upon. God, therefore, who wants no matter, can do much more than he doth; he can either act by second causes if there were more, or make more second causes if he pleased.

(2.) God is the most free agent. Every free agent can do more than he will do. Man being a free creature, can do more than ordinarily he doth will to do. God is most free, as being the spring of liberty in other creatures; he acts not by a necessity of nature, as the waves of the sea, or the motions of the wind; and, therefore, is not determined to those things which he hath already called forth into the world. If God be infinitely wise in contrivance, he could contrive more than he hath, and therefore, can effect more than he hath effected. He doth not act to the extent of his power upon all occasions. It is according to his will that he works (Eph. i.). It is not according to his work that he wills; his work is an evidence of his will, but not the rule of his will. His power is not the rule of his will, but his will is the disposer of his power, according to the light of his infinite wisdom, and other attributes that direct his will; and therefore his power is not to be measured by his actual will. No doubt, but he could in a moment have produced that world which he took six days’ time to frame; he could have drowned the old world at once, without prolonging the time till the revolution of forty days; he was not limited to such a term of time by any weakness, but by the determination of his own will. God doth not do the hundred thousandth part of what he is able to do, but what is convenient to do, according to the end which he hath proposed to himself. Jesus Christ, as man, could have asked legions of angels; and God, as a sovereign, could have sent them (Matt. xxvi. 53). God could raise the dead every day if he pleased, but he doth not: he could heal every diseased person in a moment, but he doth not. As God can will more than he doth actually will, so he can do more than he hath actually done; he can do whatsoever he can will; he can will more worlds, and therefore can create more worlds. If God hath not ability to do more than he will do, he then can do no more than what he actually hath done; and then it will follow, that he is not a free, but a natural and necessary agent, which cannot be supposed of God.

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

(1.) His power is infinite in regard of the independency of action: he wants no instrument to act. When there was nothing but God, there was no cause of action but God; when there was nothing in being but God, there could be no instrumental cause of the being of anything. God can perfect his action without dependence on any thing;¹⁸ and to be simply independent, is to be simply infinite. In this respect it is a power incommunicable to any creature, though you conceive a creature in higher degrees of perfection than it is. A creature cannot cease to be dependent, but it must cease to be a creature; to be a creature and independent, are terms repugnant to one another.

(2.) But the infiniteness of Divine power consists in an ability to give higher degrees of perfection to everything which he hath made. As his power is infinite extensive, in regard of the multitude of objects he can bring into being, so it is infinite intensive, in regard of the manner of operation, and the endowments he can bestow upon them.¹⁹ Some things, indeed, God doth so perfect, that higher degrees of perfection cannot be imagined to be added to them.²⁰ As the humanity of Christ cannot be united more gloriously than to the person of the Son of God, a greater degree of perfection cannot be conferred upon it. Nor can the souls of the blessed have a nobler object of vision and fruition than God himself, the infinite Being: no higher than the enjoyment of himself can be conferred upon a creature, respectu termini. This is not want of power; he cannot be greater, because he is greatest; not better, because he is best; nothing can be more than infinite. But as to the things which God hath made in the world, he could have given them other manner of being than they have. A human understanding may improve a thought or conclusion; strengthen it with more and more force of reason; and adorn it with richer and richer elegancy of language: why, then, may not the Divine providence produce a world more perfect and excellent than this? He that makes a plain vessel, can embellish it more, engrave more figures upon it, according to the capacity of the subject: and cannot God do so much more with his works? Could not God have made this world of a larger quantity, and the sun of a greater bulk and proportionable strength, to influence a bigger world? so that this world would have been to another that God might have made, as a ball or a mount, this sun as a star to another sun that he might have kindled. He could have made every star a sun, every spire of grass a star, every grain of dust a flower, every soul an angel. And though the angels be perfect creatures, and inexpressibly more glorious than a visible creature, yet who can imagine God so confined, that he cannot create a more excellent kind, and endow those which he hath made with excellency of a higher rank than he invested them with at the first moment of their creation? Without question God might have given the meaner creatures more excellent endowments, put them into another order of nature for their own good and more diffusive usefulness in the world. What is made use of by the prophet (Mal. ii. 15) in another case, may be used in this: “Yet had he a residue of Spirit.” The capacity of every creature might have been enlarged by God; for no work of his in the world doth equal his power, as nothing that he hath framed doth equal his wisdom. The same matter which is the matter of the body of a beast, is the matter of a plant and flower; is the matter of the body of a man; and so was capable of a higher form and higher perfections, than God hath been pleased to bestow upon it. And he had power to bestow that perfection on one part of matter which he denied to it, and bestowed on another part. If God cannot make things in a greater perfection, there must be some limitation of him: he cannot be limited by another, because nothing is superior to God. If limited by himself, that limitation is not from a want of power, but a want of will. He can, by his own power, raise stones to be children to Abraham (Matt. iii. 9): he could alter the nature of the stones, form them into human bodies, dignify them with rational souls, inspire those souls with such graces that may render them the children of Abraham. But for the more fully understanding the nature of this power, we may observe,

[1.] That though God can make everything with a higher degree of perfection, yet still within the limits of a finite being. No creature can be made infinite, because no creature can be made God. No creature can be so improved as to equal the goodness and perfection of God;²¹ yet there is no creature but we may conceive a possibility of its being made more perfect in that rank of a creature than it is: as we may imagine a flower or plant to have greater beauty and richer qualities imparted to it by Divine power, without rearing it so high as to the dignity of a rational or sensitive creature. Whatsoever perfections may be added by God to a creature, are still finite perfections; and a multitude of finite excellences can never amount to the value and honor of infinite: as if you add one number to another as high as you can, as much as a large piece of paper can contain, you can never make the numbers really infinite, though they may be infinite in regard of the inability of any human understanding to count them. The finite condition of the creature suffers it not to be capable of an infinite perfection. God is so great, so excellent, that it is his perfection not to have any equal; the defect is in the creature, which cannot be elevated to such a pitch; as you can never make a gallon measure to hold the quantity of a butt, or a butt the quantity of a river, or a river the fulness of the sea.

[2.] Though God hath a power to furnish every creature with greater and nobler perfections than he hath bestowed upon it, yet he hath framed all things in the perfectest manner, and most convenient to that end for which he intended them. Everything is endowed with the best nature and quality suitable to God’s end in creation, though not in the best manner for itself.²² In regard of the universal end, there cannot be a better; for God himself is the end of all things, who is the Supreme Goodness. Nothing can be better than God, who could not be God if he were not superlatively best, or optimus; and he hath ordered all things for the declaration of his goodness or justice, according to the behaviors of his creatures. Man doth not consider what strength or power he can put forth in the means he useth to attain such an end, but the suitableness of them to his main design, and so fits and marshals them to his grand purpose. Had God only created things that are most excellent, he had created only angels and men; how, then, would his wisdom have been conspicuous in other works in the subordination and subserviency of them to one another? God therefore determined his power by his wisdom: and though his absolute power could have made every creature better, yet his ordinate power, which in every step was regulated by his wisdom, made everything best for his designed intention.²³ A musician hath a power to wind up a string on a lute to a higher and more perfect note in itself, but in wisdom he will not do it, because the intended melody would be disturbed thereby if it were not suited to the other strings on the instrument; a discord would mar and taint the harmony which the lutenist designed. God, in creation, observed the proportions of nature: he can make a spider as strong as a lion; but according to the order of nature which he hath settled, it is not convenient that a creature of so small a compass should be as strong as one of a greater bulk. The absolute power of God could have prepared a body for Christ as glorious as that he had after his resurrection; but that had not been agreeable to the end designed in his humiliation: and, therefore, God acted most perfectly by his ordinate power, in giving him a body that wore the livery of our infirmities. God’s power is alway regulated by his wisdom and will; and though it produceth not what is most perfect in itself, yet what is most perfect and decent in relation to the end he fixed. And so in his providence, though he could rack the whole frame of nature to bring about his ends in a more miraculous way and astonishment to mortals, yet his power is usually and ordinarily confined by his will to act in concurrence with the nature of the creatures, and direct them according to the laws of their being, to such ends which he aims at in their conduct, without violencing their nature.

[3.] Though God hath an absolute power to make more worlds, and infinite numbers of other creatures, and to render every creature a higher mark of his power, yet in regard of his decree to the contrary, he cannot do it. He hath a physical power, but after his resolve to the contrary, not a moral power: the exercise of his power is subordinate to his decree, but not the essence of his power. The decree of God takes not away any power from God, because the power of God is his own essence, and incapable of change; and is as great physically and essentially after his decree, as it was before; only his will hath put in a bar to the demonstration of all that power which he is able to exercise.²⁴ As a prince that can raise 100,000 men for an invasion, raises only 20 or 30,000; he here, by his order, limits his power, but doth not divest himself of his authority and power to raise the whole number of the forces of his dominions if he pleases: the power of God hath more objects than his decree hath; but since it is his perfection to be immutable, and not to change his decree, he cannot morally put forth his power upon all those objects, which, as it is essentially in him, he hath ability to do. God hath decreed to save those that believe in Christ, and to judge unbelievers to everlasting perdition: he cannot morally damn the first, or save the latter; yet he hath not divested himself of his absolute power to save all or damn all.²⁵ Or suppose God hath decreed not to create more worlds than this we are now in, doth his decree weaken his strength to create more if he pleased? His not creating more is not a want of strength, but a want of will: it is an act of liberty, not an act of impotency. As when a man solemnly resolves not to walk in such a way, or come at such a place, his resolution deprives him not of his natural strength to walk thither, but fortifies his will against using his strength in any such motion to that place. The will of God hath set bounds to the exercise of his power, but doth not infringe that absolute power which still resides in his nature: he is girded about with more power than he puts forth (Ps. lxv. 6).

[4.] As the power of God is infinite in regard of his essence, in regard of the objects, in regard of action, so, fourthly, in regard of duration. The apostle calls it “an eternal power” (Rom. i. 20). His eternal power is collected and concluded from the things that are made: they must needs be the products of some Being which contains truly in itself all power, who wrought them without engines, without instruments; and, therefore, this power must be infinite, and possessed of an unalterable virtue of acting. If it be eternal, it must be infinite, and hath neither beginning nor end; what is eternal hath no bounds. If it be eternal, and not limited by time, it must be infinite, and not to be restrained by any finite object: his power never begun to be, nor ever ceaseth to be; it cannot languish; men are fain to unbend themselves, and must have some time to recruit their tired spirits: but the power of God is perpetually vigorous, without any interrupting qualm (Isa. xl. 28): “Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary?” That might which suffered no diminution from eternity, but hatched so great a world by brooding upon nothing, will not suffer any dimness or decrease to eternity. This power being the same with his essence, is as durable as his essence, and resides for ever in his nature.

8. The eighth consideration, for the right understanding of this attribute, the impossibility of God’s doing some things, is no infringing of his almightiness, but rather a strengthening of it. It is granted that some things God cannot do; or, rather, as Aquinas and others, it is better to say, such things cannot be done, than to say that God cannot do them; to remove all kind of imputation or reflection of weakness on God,²⁶ and because the reason of the impossibility of those things is in the nature of the things themselves.

1. Some things are impossible in their own nature. Such are all those things which imply a contradiction; as for a thing to be, and not to be at the same time; for the sun to shine, and not to shine at the same moment of time; for a creature to act, and not to act at the same instant: one of those parts must be false; for if it be true that the sun shines this moment, it must be false to say it doth not shine. So it is impossible that a rational creature can be without reason: ’Tis a contradiction to be a rational creature, and yet want that which is essential to a rational creature. So it is impossible that the will of man can be compelled, because liberty is the essence of the will; while it is will it cannot be constrained; and if it be constrained, it ceaseth to be will. God cannot at one time act as the author of the will and the destroyer of the will.²⁷ It is impossible that vice and virtue, light and darkness, life and death, should be the same thing. Those things admit not of a conception in any understanding. Some things are impossible to be done, because of the incapability of the subject; as for a creature to be made infinite, independent, to preserve itself without the Divine concourse and assistance. So a brute cannot be taken into communion with God, and to everlasting spiritual blessedness, because the nature of a brute is incapable of such an elevation: a rational creature only can understand and relish spiritual delights, and is capable to enjoy God, and have communion with him. Indeed, God may change the nature of a brute, and bestow such faculties of understanding and will upon it, as to render it capable of such a blessedness; but then it is no more a brute, but a rational creature: but, while it remains a brute, the excellency of the nature of God doth not admit of communion with such a subject; so that this is not for want of power in God, but because of a deficiency in the creature: to suppose that God could make a contradiction true, is to make himself false, and to do just nothing.

2. Some things are impossible to the nature and being of God. As to die, implies a flat repugnance to the nature of God; to be able to die, is to be able to be cashiered out of being. If God were able to deprive himself of life, he might then cease to be: he were not then a necessary, but an uncertain, contingent being, and could not be said only to have immortality, as he is (1 Tim. vi. 16). He cannot die who is life itself, and necessarily existent; he cannot grow old or decay, because he cannot be measured by time: and this is no part of weakness, but the perfection of power. His power is that whereby he remains forever fixed in his own everlasting being. That cannot be reckoned as necessary to the omnipotence of God which all mankind count a part of weakness in themselves: God is omnipotent, because he is not impotent; and if he could die, he would be impotent, not omnipotent: death is the feebleness of nature. It is undoubtedly the greatest impotence to cease to be: who would count it a part of omnipotency to disenable himself, and sink into nothing and not being? The impossibility for God to die is not a fit article to impeach his omnipotence; this would be a strange way of arguing: a thing is not powerful, because it is not feeble, and cannot cease to be powerful, for death is a cessation of all power. God is almighty in doing what he will, not in suffering what he will not.²⁸ To die is not an active, but a passive power; a defect of a power: God is of too noble a nature to perish. Some things are impossible to that eminency of nature which he hath above all creatures; as to walk, sleep, feed, these are imperfections belonging to bodies and compounded natures. If he could walk, he were not everywhere present: motion speaks succession. If he could increase, he would not have been perfect before.

3. Some things are impossible to the glorious perfections of God. God cannot do anything unbecoming his holiness and goodness; any thing unworthy of himself, and against the perfections of his nature. God can do whatsoever he can will. As he doth actually do whatsoever he doth actually will, so it is possible for him to do whatsoever it is possible for him to will. He doth whatsoever he will, and can do whatsoever he can will; but he cannot do what he cannot will: he cannot will any unrighteous thing, and therefore cannot do any unrighteous thing. God cannot love sin, this is contrary to his holiness; he cannot violate his word, this is a denial of his truth; he cannot punish an innocent, this is contrary to his goodness; he cannot cherish an impenitent sinner, this is an injury to his justice; he cannot forget what is done in the world, this is a disgrace to his omniscience; he cannot deceive his creature, this is contrary to his faithfulness: none of these things can be done by him, because of the perfection of his nature. Would it not be an imperfection in God to absolve the guilty, and condemn the innocent? Is it congruous to the righteous and holy nature of God, to command murder and adultery; to command men not to worship him, but to be base and unthankful? These things would be against the rules of righteousness; as, when we say of a good man, he cannot rob or fight a duel, we do not mean that he wants a courage for such an act, or that he hath not a natural strength and knowledge to manage his weapon as well as another, but he hath a righteous principle strong in him which will not suffer him to do it; his will is settled against it: no power can pass into act unless applied by the will; but the will of God cannot will anything but what is worthy of him, and decent for his goodness.

(1.) The Scripture saith it is impossible for God to lie (Heb. vi. 18); and God cannot deny himself because of his faithfulness (2 Tim. ii. 13). As he cannot die, because he is life itself; as he cannot deceive, because he is goodness itself; as he cannot do an unwise action, because he is wisdom itself, so he cannot speak a false word, because he is truth itself. If he should speak anything as true, and not know it, where is his infinite knowledge and comprehensiveness of understanding? If he should speak anything as true, which he knows to be false, where is his infinite righteousness? If he should deceive any creature, there is an end of his perfection of fidelity and veracity. If he should be deceived himself, there is an end of his omniscience; we must then fancy him to be a deceitful God, an ignorant God, that is, no God at all. If he should lie, he would be God and no God; God upon supposition, and no God, because not the first truth.²⁹ All unrighteousness is weakness, not power; it is a defection from right reason, a deviation from moral principles, and the rule of perfect action, and ariseth from a defect of goodness and power: it is a weakness, and not omnipotence, to lose goodness: God is light; it is the perfection of light not to become darkness, and a want of power in light, if it should become darkness:³⁰ his power is infinitely strong, so is his wisdom infinitely clear, and his will infinitely pure: would it not be a part of weakness to have a disorder in himself, and these perfections shock one against another? Since all perfections are in God, in the most sovereign height of perfection, nothing can be done by the infiniteness of one against the infiniteness of the other. He would then be unstable in his own perfections, and depart from the infinite rectitude of his own will, if he should do an evil action. Again,³¹ what is an argument of greater strength, than to be utterly ignorant of infirmity? God is omnipotent because he cannot do evil, and would not be omnipotent if he could; those things would be marks of weakness, and not characters of majesty. Would you count a sweet fountain impotent because it cannot send forth bitter streams? or the sun weak, because it cannot diffuse darkness as well as light in the air? There is an inability arising from weakness, and an ability arising from perfection: it is the perfection of angels and blessed spirits, that they cannot sin; and it would be the imperfection of God, if he could do evil.

(2.) Hence it follows, that it is impossible that a thing past should not be past. If we ascribe a power to God, to make a thing that is past not to be past, we do not truly ascribe power to him, but a weakness; for it is to make God to lie, as though God might not have created man, yet, after he had created Adam, though he should presently have reduced Adam to his first nothing, yet it would be forever true that Adam was created, and it would forever be false that Adam never was created: so, though God may prevent sin, yet when sin hath been committed, it will alway be true that sin was committed; it will never be true to say such a creature that did sin, did not sin; his sin cannot be recalled: though God, by pardon, take off the guilt of Peter’s denying our Saviour, yet it will be eternally true that Peter did deny him. It is repugnant to the righteousness and truth of God to make that which was once true to become false, and not true; that is, to make a truth to become a lie, and a lie to become a truth. This is well argued from Heb. vi. 18: “It is impossible for God to lie.” The apostle argues, that what God had promised and sworn will come to pass, and cannot but come to pass.³² Now, if God could make a thing past not to be past, this consequence would not be good, for then he might make himself not to have promised, not to have sworn, after he hath promised and sworn; and so, if there were a power to undo that which is past, there would be no foundation for faith, no certainty of revelation. It cannot be asserted, that God hath created the world; that God hath sent his Son to die; that God hath accepted his death for man. These might not be true, if it were possible, that that which hath been done, might be said never to have been done: so that what any may imagine to be a want of power in God, is the highest perfection of God, and the greatest security to a believing creature that hath to do with God.

4. Some things are impossible to be done, because of God’s ordination. Some things are impossible, not in their own nature, but in regard of the determined will of God: so God might have destroyed the world after Adam’s fall, but it was impossible; not that God wanted power to do it, but because he did not only decree from eternity to create the world, but did also decree to redeem the world by Jesus Christ, and erected the world in order to the manifestation of his “glory in Christ” (Eph. i. 4, 5). The choice of some in Christ was “before the foundation of the world.” Supposing that there was no hindrance in the justice of God to pardon the sin of Adam after his fall, and to execute no punishment on him, yet in regard of God’s threatening, that in the day he eat of the forbidden fruit he should die, it was impossible: so, though it was possible that the cup should pass from our blessed Saviour, that is, possible in its own nature, yet it was not possible in regard of the determination of God’s will, since he had both decreed and published his will to redeem man by the passion and blood of his Son. These things God, by his absolute power, might have done; but upon the account of his decree, they were impossible, because it is repugnant to the nature of God to be mutable: it is to deny his own wisdom which contrived them, and his own will which resolved them, not to do that which he had decreed to do. This would be a diffidence in his wisdom, and a change of his will. The impossibility of them is no result of a want of power, no mark of an imperfection, of feebleness and impotence; but the perfection of immutability and unchangeableness. Thus have I endeavored to give you a right notion of this excellent attribute of the power of God, in as plain terms as I could, which may serve us for a matter of meditation, admiration, fear of him, trust in him, which are the proper uses we should make of this doctrine of Divine power. The want of a right understanding of this doctrine of the Divine power hath caused many to run into mighty absurdities; I have, therefore, taken the more pains to explain it.

II. The second thing I proposed, is the reasons to prove God to be omnipotent. The Scripture describes God by this attribute of power (Ps. cxv. 3): “He hath done whatsoever he pleased.” It sometimes sets forth his power in a way of derision of those that seem to doubt of it. When Sarah doubted of his ability to give her a child in her old age (Gen. xviii. 14), “Is anything too hard for the Lord?” They deserve to be scoffed, that will despoil God of his strength, and measure him by their shallow models. And when Moses uttered something of unbelief of this attribute, as if God were not able to feed 600,000 Israelites, besides women and children, which he aggravates by a kind of imperious scoff; “Shall the flocks and the herds be slain for them to suffice them? Or, shall all the fish of the sea be gathered together for them?” &c. (Numb. xi. 22). God takes him up short (ver. 23): “Is the Lord’s hand waxed short?” What! can any weakness seize upon my hand? Can I draw out of my own treasures what is needful for a supply? The hand of God is not at one time strong, and another time feeble. Hence it is that we read of the hand and arm of God, an outstretched arm; because the strength of a man is exerted by his hand and arm; the power of God is called the arm of his power, and the right hand of his strength. Sometimes, according to the different manifestation of it, it is expressed by finger, when a less power is evidenced; by hand, when something greater; by arm, when more mighty than the former. Since God is eternal, without limits of time, he is also Almighty, without limits of strength. As he cannot be said to be more in being now than he was before, so he is neither more nor less in strength than he was before: as he cannot cease to be so, so he cannot cease to be powerful, because he is eternal. His eternity and power are linked together as equally demonstrable (Rom. i. 20); God is called the God of gods El Elohim (Dan. xi. 36); the Mighty of mighties, whence all mighty persons have their activity and vigor: he is called the Lord of Hosts, as being the Creator and Conductor of the heavenly militia.

Reason 1. The power that is in creatures demonstrates a greater and an unconceivable power in God. Nothing in the world is without a power of activity according to its nature: no creature but can act something. The sun warms and enlightens everything: it sends its influences upon the earth, into the bowels of the earth, into the depths of the sea: all generations owe themselves to its instrumental virtue. How powerful is a small seed to rise into a mighty tree with a lofty top, and extensive branches, and send forth other seeds, which can still multiply into numberless plants! How wonderful is the power of the Creator, who hath endowed so small a creature as a seed, with so fruitful an activity! Yet this is but the virtue of a limited nature. God is both the producing and preserving cause of all the virtue in any creature, in every creature. The power of every creature belongs to him as the Fountain, and is truly his power in the creature. As he is the first Being, he is the original of all being; as he is the first Good, he is the spring of all goodness; as he is the first Truth, he is the source of all truth; so, as he is the first Power, he is the fountain of all power.

1. He, therefore, that communicates to the creature what power it hath, contains eminently much more power in himself. (Ps. xciv. 10), “He that teaches man knowledge, shall not he know?” So he that gives created beings power, shall not he be powerful? The first Being must have as much power as he hath given to others: he could not transfer that upon another, which he did not transcendently possess himself. The sole cause of created power cannot be destitute of any power in himself. We see that the power of one creature transcends the power of another. Beasts can do the things that plants cannot do; besides the power of growth, they have a power of sense and progressive motion. Men can do more than beasts; they have rational souls to measure the earth and heavens, and to be repositories of multitudes of things, notions, and conclusions. We may well imagine angels to be far superior to man: the power of the Creator must far surmount the power of the creature, and must needs be infinite: for if it be limited, it is limited by himself or by some other; if by some other, he is no longer a Creator, but a creature; for that which limits him in his nature, did communicate that nature to him; not by himself, for he would not deny himself any necessary perfection: we must still conclude a reserve of power in him, that he that made these can make many more of the same kind.

2. All the power which is distinct in the creatures, must be united in God. One creature hath a strength to do this, another to do that; every creature is as a cistern filled with a particular and limited power, according to the capacity of its nature, from this fountain; all are distinct streams from God. But the strength of every creature, though distinct in the rank of creatures, is united in God the centre, whence those lines were drawn, the fountain whence those streams were derived. If the power of one creature be admirable, as the power of an angel, which the Psalmist saith (Ps. ciii. 20), “excelleth in strength;” how much greater must the power of a legion of angels be! How inconceivably superior the power of all those numbers of spiritual natures, which are the excellent works of God! Now, if all this particular power, which is in every angel distinct, were compacted in one angel, how would it exceed our understanding, and be above our power to form a distinct conception of it! What is thus divided in every angel, must be thought united in the Creator of angels, and far more excellent in him. Everything is in a more noble manner in the fountain, than in the streams which distil and descend from it. He that is the Original of all those distinct powers, must be the seat of all power without distinction: in him is the union of all without division; what is in them as a quality, is in him as his essence. Again, if all the powers of several creatures, with all their principal qualities and vigors, both of beasts, plants, and rational creatures, were united in one subject; as if one lion had the strength of all the lions that ever were; or, if one elephant had the strength of all the elephants that ever were; nay, if one bee had all the power of motion and stinging that all bees ever had, it would have a vast strength; but if the strength of all those thus gathered into one of every kind should be lodged in one sole creature, one man, would it not be a strength too big for our conception? Or, suppose one cannon had all the force of all the cannons that ever were in the world, what a battery would it make, and, as it were, shake the whole frame of heaven and earth! All this strength must be much more incomprehensible in God; all is united in him. If it were in one individual created nature, it would still be but a finite power in a finite nature: but in God it is infinite and immense.

Reason 2. If there were not an incomprehensible power in God, he would not be infinitely perfect. God is the first Being; it can only be said of him, Est, he is. All other things are nothing to him; “less than nothing and vanity” (Isa. xl. 17), and “reputed as nothing” (Dan. iv. 35). All the inhabitants of the earth, with all their wit and strength, are counted as if they were not; just in comparison with Him and his being, as a little mote in the sun‑beams: God, therefore, is a pure Being. Any kind of weakness whatsoever is a defect, a degree of not being; so far as anything wants this or that power, it may be said not to be. Were there anything of weakness in God, any want of strength which belonged to the perfection of a nature, it might be said of God, He is not this or that, he wants this or that perfection of Being, and so he would not be a pure Being, there would be something of not being in him. But God being the first Being, the only original Being, he is infinitely distant from not being, and therefore infinitely distant from anything of weakness. Again, if God can know whatsoever is possible to be done by him, and cannot do it, there would be something more in his knowledge than in his power.³³ What would then follow? That the essence of God would be in some regard greater than itself, and less than itself, because his knowledge and his power are his essence; his power as much his essence as his knowledge: and therefore, in regard of his knowledge, his essence would be greater; in regard of his power, his essence would be less; which is a thing impossible to be conceived in a most perfect Being. We must understand this of those things which are properly and in their own nature subjected to the Divine knowledge; for otherwise God knows more than he can do, for he knows sin, but he cannot act it, because sin belongs not to power but weakness; and sin comes under the knowledge of God, not in itself and its own nature, but as it is a defect from God, and contrary to good, which is the proper object of Divine knowledge. He knows it also not as possible to be done by himself, but as possible to be done by the creature. Again, if God were not omnipotent, we might imagine something more perfect than God:³⁴ for if we bar God from any one thing which in its own nature is possible, we may imagine a being that can do that thing, one that is able to effect it; and so imagine an agent greater than God, a being able to do more than God is able to do, and consequently a being more perfect than God: but no being more perfect than God can be imagined by any creature. Nothing can be called most perfect, if anything of activity be wanting to it. Active power follows the perfection of a thing, and all things are counted more noble by how much more of efficacy and virtue they possess. We count those the best and most perfect plants, that have the greatest medicinal virtue in them, and power of working upon the body for the cure of distempers. God is perfect of himself, and therefore most powerful of himself. If his perfection in wisdom and goodness be unsearchable, his power, which belongs to perfection, and without which all the other excellencies of his nature were insignificant, and could not show themselves, (as was before evidenced,) must be unsearchable also. It is by the title of Almighty he is denominated, when declared to be unsearchable to perfection (Job xi. 7): “Canst thou by searching find out God, canst thou find out the Almighty to perfection?” This would be limited and searched out, if he were destitute of an active ability to do whatsoever he pleased to do, whatsoever was possible to be done. As he hath not a perfect liberty of will, if he could not will what he pleased; so he would not have a perfect activity, if he could not do what he willed.

Reason 3. The simplicity of God manifests it. Every substance, the more spiritual it is, the more powerful it is. All perfections are more united in a simple, than in a compounded being. Angels, being spirits, are more powerful than bodies. Where there is the greatest simplicity, there is the greatest unity; and where there is the greatest unity, there is the greatest power. Where there is a composition of a faculty and a member, the member or organ may be weakened and rendered unable to act, though the power doth still reside in the faculty. As a man, when his arm or hand is cut off or broke, he hath the faculty of motion still; but he hath lost that instrument that part whereby he did manifest and put forth that motion: but God being a pure spiritual nature, hath no members, no organs to be defaced or impaired. All impediments of actions arise either from the nature of the thing that acts, or from something without it. There can be no hindrance to God to do whatsoever he pleases; not in himself, because he is the most simple being, hath no contrariety in himself, is not composed of divers things; and it cannot be from anything without himself, because nothing is equal to him, much less superior. He is the greatest, the Supreme: all things were made by him, depend upon him, nothing can disappoint his intentions.

Reason 4. The miracles that have been in the world evidence the power of God. Extraordinary productions have awakened men from their stupidity, to the acknowledgment of the immensity of Divine power. Miracles are such effects as have been wrought without the assistance and co‑operation of natural causes, yea, contrary and besides the ordinary course of nature, above the reach of any created power. Miracles have been; and saith Bradwardine,³⁵ to deny that ever such things were, is uncivil: it is inhuman to deny all the histories of Jews and Christians; whosoever denies miracles, must deny all possibility of miracles, and so must imagine himself fully skilled in the extent of Divine power. How was the sun suspended from its motion for some hours (Josh. x. 13); “the dead raised from the grave;” those reduced from the brink of it, that had been brought near to it by prevailing diseases; and this by a word speaking? How were the famished lions bridled from exercising their rage upon Daniel, exposed to them for a prey (Dan. vi. 22)? the activity of the fire curbed for the preservation of the three children (Dan. iii. 15)? which proves a Deity more powerful than all creatures. No power upon earth can hinder the operation of the fire upon combustible matter, when they are united, unless by quenching the fire, or removing the matter: but no created power can restrain the fire, so long as it remains so, from acting according to its nature. This was done by God in the case of the three children, and that of the burning bush (Exod. iii. 2). It was as much miraculous that the bush should not consume, as it was natural that it should burn by the efficacy of the fire upon it. No element is so obstinate and deaf, but it hears and obeys his voice, and performs his orders, though contrary to its own nature: all the violence of the creature is suspended as soon as it receives his command. He that gave the original to nature, can take away the necessity of nature;³⁶ he presides over creatures, but is not confined to those laws he hath prescribed to creatures. He framed nature, and can turn the channels of nature according to his own pleasure. Men dig into the bowels of nature, search into all the treasures of it, to find medicines to cure a disease, and after all their attempts it may prove labor in vain: but God, by one act of his will, one word of his mouth, overturns the victory of death, and rescues from the most desperate diseases.³⁷ All the miracles which were wrought by the apostles, either speaking some words or touching with the hand, were not effected by any virtue inherent in their words or in their touches; for such virtue inherent in any created finite subject would be created and finite itself, and consequently were incapable to produce effects which required an infinite virtue, as miracles do which are above the power of nature. So when our Saviour wrought miracles, it was not by any quality resident in his human nature, but by the sole power of his Divinity. The flesh could only do what was proper to the flesh; but the Deity did what was proper to the Deity. “God alone doth wonders” (Ps. cxxxvi. 4): excluding every other cause from producing those things. He only doth those things which are above the power of nature, and cannot be wrought by any natural causes whatsoever. He doth not hereby put his omnipotence to any stress: it is as easy with him to turn nature out of its settled course, as it was to place it in that station it holds, and appoint it that course it runs. All the works of nature are indeed miracles and testimonies of the power of God producing them, and sustaining them: but works above the power of nature, being novelties and unusual, strike men with a greater admiration upon their appearance, because they are not the products of nature, but the convulsions of it. I might also add as an argument, the power of the mind of man to conceive more than hath been wrought by God in the world. And God can work whatsoever perfection the mind of man can conceive: otherwise the reaches of a created imagination and fancy would be more extensive than the power of God. His power, therefore, is far greater than the conception of any intellectual creature; else the creature would be of a greater capacity to conceive than God is to effect. The creature would have a power of conception above God’s power of activity; and consequently a creature, in some respect greater than himself. Now whatsoever a creature can conceive possible to be done, is but finite in its own nature; and if God could not produce what being a created understanding can conceive possible to be done, he would be less than infinite in power, nay, he could not go to the extent of what is finite. But I have touched this before; that God can create more than he hath created, and in a more perfect way of being, as considered simply in themselves.

III. The third general thing is to declare, how the power of God appears in Creation, in Government, in Redemption.

FIRST, In CREATION. With what majestic lines doth God set for his power, in the giving being and endowments to all the creatures in the world (Job xxxviii.)! All that is in heaven and earth is his, and shows the greatness of his power, glory, victory, and majesty (1 Chron. xxix. 11). The heaven being so magnificent a piece of work, is called emphatically, “the firmament of his power” (Ps. cl. 1); his power being more conspicuous and unavailed in that glorious arch of the world. Indeed, “God exalts by his power” (Job xxxvi. 22), that is, exalts himself by his power in all the works of his hands; in the smallest shrub, as well as the most glorious sun. All his works of nature are truly miracles, though we consider them not, being blinded with two frequent and customary a sight of them; yet, in the neglect of all the rest, the view of the heavens doth more affect us with astonishment at the might of God’s arm: these declare his glory, and “the firmament showeth his handy work” (Ps. xix. 1). And the Psalmist peculiarly calls them his heavens, and the work of his fingers (Ps. viii. 3): these were immediately created by God, whereas many other things in the world were brought into being by the power of God, yet by the means of the influence of the heavens.

1. His power is the first thing evident in the story of the creation. “In the beginning God created the heavens and the earth” (Gen. i. 1). There is no appearance of anything in this declaratory preface, but of power: the characters of wisdom march after in the distinct formation of things, and animating them with suitable qualities for an universal good. By heaven and earth, is meant the whole mass of the creatures: by heaven, all the airy region, with all the host of it; by the earth, is meant, all that which makes the entire inferior globe.³⁸ The Jews observe, that in the first of Genesis, in the whole chapter, unto the finishing the work in six days, God is called אלהים, which is a name of Power, and that thirty‑two times in that chapter; but after the finishing the six days’ work, he is called האלהים, which, according to their notion, is a name of goodness and kindness: his power is first visible in framing the world, before his goodness is visible in the sustaining and preserving it. It was by this name of Power and Almighty that he was known in the first ages of the world, not by his name, Jehovah (Exod. vi. 3): “And I appeared unto Abraham, Isaac, and Jacob, by the name of God Almighty; but by my name Jehovah was I not known to them.” Not but that they were acquainted with the name, but did not experience the intent of the name, which signified his truth in the performance of his promises; they knew him by that name as promising, but they knew him not by that name, as performing. He would be known by his name Jehovah, true to his word, when he was about to effect the deliverance from Egypt; a type of the eternal redemption, wherein the truth of God, in performing of his first promise, is gloriously magnified. And hence it is that God is called Almighty more in the book of Job than in all the Scripture besides, I think about thirty‑two times, and Jehovah but once, which is Job xii. 9, unless in Job xxxviii. when God is introduced speaking himself; which is an argument of Job’s living before the deliverance from Egypt, when God was known more by his works of creation than by the performance of his promises, before the name Jehovah was formally published. Indeed, this attribute of his eternal power, is the first thing visible and intelligible upon the first glance of the eye upon the creatures (Rom. i. 20). Bring a man out of the cave where he hath been nursed, without seeing anything out of the confines of it, and let him lift up his eyes to the heavens, and take a prospect of that glorious body, the sun, then cast them down to the earth, and behold the surface of it, with its green clothing; the first notion which will start up in his mind from that spring of wonders, is that of power, which he will at first adore with a religious astonishment. The wisdom of God in them is not so presently apparent, till after a more exquisite consideration of his works and knowledge of the properties of their natures, the conveniency of their situations, and the usefulness of their functions, and the order wherein they are linked together for the good of the universe.

2. By this creative power God is often distinguished from all the idols and false gods in the world. And by this title he sets forth himself when he would act any great and wonderful work in the world (Ps. cxxxv. 5, 6): “He is great above all gods,” for “he hath done whatsoever he pleased in heaven and in earth.” Upon this is founded all the worship he challengeth in the world, as his peculiar, glory (Rev. iv. 11): “Thou art worthy, O Lord, to receive glory, honor, and power, for thou hast created all things.” And (Rev. x. 6) “I have made the earth, and created man upon it.” “I, even my hands, have stretched out the heavens, and all their host have I commanded” (Isa. xlv. 12). What is the issue (ver. 16)? “They shall be ashamed and confounded, all of them, that are makers of idols.” And the weakness of idols is expressed by this title. “The gods that have not made the heavens and the earth” (Jer. x. 11). “The portion of Jacob is not like them, for he is the former of all things” (ver. 16). What is not that God able to do, that hath created so great a world? How doth the power of God appear in creation?

1st. In making the world of nothing. When we say, the world was made of nothing, we mean, that there was no matter existent for God to work upon, but what he raised himself in the first act of creation. In this regard, the power of God in creation surmounts his power in providence. Creation supposeth nothing, providence supposeth something in being. Creation intimates a creature making, providence speaks a thing already made, and capable of government, and in government. God uses second causes to bring about his purposes.

1. The world was made of nothing. The earth which is described as the first matter, without any form or ornament, without any distinction or figures, was of God’s forming in the bulk, before he did adorn it with his pencil (Gen. i. 1, 2). God, in the beginning, creating the heaven and the earth, includes two things: First. That those were created in the beginning of time, and before all other things. Secondly. That God begun the creation of the world from those things.³⁹ Therefore before the heavens and the earth there was nothing absolutely created, and therefore no matter in being before an act of creation passed upon it. It could not be eternal, because nothing can be eternal but God; it must therefore have a beginning. If it had a beginning from itself, then it was before it was. If it acted in the making itself before it was made, then it had a being before it had a being; for that which is nothing, can act nothing: the action of anything supposeth the existence of the thing which acts. It being made, it was not before it was made; for to be made is to be brought into being. It was made, then, by another, and that Maker is God. It is necessary that the First Original of things was from nothing: when we see one thing to arise from another, we must suppose an original of the first of each kind; as, when we see a tree spring up from a seed, we know that seed came out of the bowels of another tree; it had a parent, it had a master; we must come to some first, or else we run into an endless maze: we must come to some first tree, some first seed that had no cause of the same kind, no matter of it, but was mere nothing. Creation doth suppose a production from nothing; because, if you suppose a thing without any real or actual existence, it is not capable of any other production than from nothing: nothing must be supposed before the world, or we must suppose it eternal, and that is to deny it to be a creature, and make it God.⁴⁰ The creation of spiritual substances, such as angels and souls, evince this; those things that are purely spiritual, and consist not of matter, cannot pretend to any original from matter, and therefore they rose up from nothing. If spiritual things arose from nothing, much more may corporeal, because they are of a lower nature than spiritual; and he that can create a higher nature of nothing, can create an inferior nature of nothing. As bodily things are more imperfect than spiritual, so their creation may be supposed easier than that of spiritual. There was as little need of any matter to be wrought to his hands, to contrive into this visible fabric, as there was to erect such an excellent order as the glorious cherubims.

2. This creation of things from nothing speaks an infinite power. The distance between nothing and being hath been alway counted so great, that nothing but an Infinite Power can make such distances meet together, either for nothing to pass into being, or being to return to nothing. To have a thing arise from nothing, was so difficult a text to those that were ignorant of the Scripture, that they knew not how to fathom it, and therefore laid it down as a certain rule, that of nothing, nothing is made; which is true of a created power, but not of an uncreated and Almighty Power. A greater distance cannot be imagined than that which is between nothing and something; that which hath no being, and that which hath; and a greater power cannot be imagined than that which brings something out of nothing. We know not how to conceive a nothing, and afterwards a being from that nothing; but we must remain swallowed up in admiration of the Cause that gives it being, and acknowledge it to be without any bounds and measures of greatness and power.⁴¹ The further anything is from being, the more immense must that power be which brings it into being: it is not conceivable that the power of all the angels in one can give being to the smallest spire of grass. To imagine, therefore, so small a thing as a bee, a fly, a grain of corn, or an atom of dust, to be made of nothing, would stupefy any creature in the consideration of it, much more to behold the heavens, with all the troop of stars; the earth, with all its embroidery; and the sea, with all her inhabitants of fish; and man, the noblest creature of all, to arise out of the womb of mere emptiness. Indeed, God had not acted as an almighty Creator, if he had stood in need of any materials but of his own framing: it had been as much as his Deity was worth, if he had not had all within the compass of his own power that was necessary to operation; if he must have been beholden to something without himself, and above himself, for matter to work upon: had there been such a necessity, we could not have imagined him to be omnipotent, and, consequently, not God.

3. In this the power of God exceeds the power of all natural and rational agents. Nature, or the order of second causes, hath a vast power; the sun generates flies and other insects, but of some matter, the slime of the earth or a dunghill; the sun and the earth bring forth harvests of corn, but from seed first sown in the earth; fruits are brought forth, but from the sap of the plant; were there no seed or plants in the earth, the power of the earth would be idle, and the influence of the sun insignificant; whatsoever strength either of them had in their nature, must be useless without matter to work upon. All the united strength of nature cannot produce the least thing out of nothing; it may multiply and increase things, by the powerful blessing God gave it at the first erecting of the world, but it cannot create. The word which signifies creation, used in Gen. i. 1, is not ascribed to any second cause, but only to God; a word, in that sense, as incommunicable to anything else as the action it signifies. Rational creatures can produce admirable pieces of art from small things, yet still out of matter created to their hands. Excellent garments may be woven, but from the entrails of a small silkworm. Delightful and medicinal spirits and essences may be extracted, by ingenious chemists, but out of the bodies of plants and minerals. No picture can be drawn without colors; no statue engraven without stone; no building erected without timber, stones, and other materials: nor can any man raise a thought without some matter framed to his hands, or cast into him. Matter is, by nature, formed to the hands of all artificers; they bestow a new figure upon it, by the help of instruments, and the product of their own wit and skill, but they create not the least particle of matter; when they want it, they must be supplied or else stand still, as well as nature, for none of them, or all together, can make the least mite or atom: and when they have wrought all that they can, they will not want some to find a flaw and defect in their work. God, as a Creator, hath the only prerogative to draw what he pleases from nothing, without any defect, without any imperfection: he can raise what matter he please; ennoble it with what form he pleases. Of nothing, nothing can be made, by any created agent: but the omnipotent Architect of the world is not under the same necessity, nor is limited to the same rule, and tied by so short a tedder as created nature, or an ingenious, yet feeble artificer.

2d. It appears, in raising such variety of creatures from this barren womb of nothing, or from the matter which he first commanded to appear out of nothing. Had there been any pre‑existent matter, yet the bringing forth such varieties and diversities of excellent creatures, some with life, some with sense, and others with reason superadded to the rest, and those out of indisposed and undigested matter, would argue an infinite power resident in the first Author of this variegated fabric. From this matter he formed that glorious sun, which every day displays its glory, scatters its beams, clears the air, ripens our fruits, and maintains the propagation of creatures in the world. From this matter he lighted those torches which he set in the heaven to qualify the darkness of the night: from this he compacted those bodies of light, which, though they seem to us as little sparks, as if they were the glow‑worms of heaven, yet some of them exceed in greatness this globe of the earth on which we live: and the highest of them hath so quick a motion, that some tell us they run, in the space of every hour, 42,000,000 of leagues. From the same matter he drew the earth on which we walk; from thence he extracted the flowers to adorn it, the hills to secure the valleys, and the rocks to fortify it against the inundations of the sea; and on this dull and sluggish element he bestowed so great a fruitfulness, to maintain, feed, and multiply so many seeds of different kinds, and conferred upon those little bodies of seeds a power to multiply their kinds, in conjunction with the fruitfulness of the earth, to many thousands. From this rude matter, the slime or dust of the earth, he kneaded the body of man, and wrought so curious a fabric, fit to entertain a soul of a heavenly extraction, formed by the breath of God (Gen. ii. 7). He brought light out of thick darkness, and living creatures, fish and fowl, out of inanimate waters (Gen. i. 20), and gave a power of spontaneous motion to things arising from that matter which had no living motion. To convert one thing into another, is an evidence of infinite power, as well as creating things of nothing; for the distance between life and not life is next to that which is between being and not being. God first forms matter out of nothing, and then draws upon, and from this indisposed chaos, many excellent portraitures. Neither earth nor sea were capable of producing living creatures without an infinite power working upon it, and bringing into it such variety and multitude of forms; and this is called, by some, mediate creation, as the producing the chaos, which was without form and void, is called immediate creation. Is not the power of the potter admirable in forming, out of tempered clay, such varieties of neat and curious vessels, that, after they are fashioned and past the furnace, look as if they were not of any kin to the matter they are formed of? and is it not the same with the glass‑maker, that, from a little melted jelly of sand and ashes, or the dust of flint, can blow up so pure a body as glass, and in such varieties of shapes? and is not the power of God more admirable, because infinite in speaking out so beautiful a world out of nothing, and such varieties of living creatures from matter utterly indisposed, in its own nature, for such forms?

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

1. Without instruments. As God made the world without the advice, so without the assistance, of any other: “He stretched forth the heavens alone, and spread abroad the earth by himself” (Isa. xliv. 24). He had no engine, but his word; no pattern or model, but himself. What need can he have of instruments, that is able to create what instruments he pleases? Where there is no resistance in the object, where no need of preparation or instrumental advantage in the agent; there the actual determination of the will is sufficient to a production. What instrument need we to the thinking of a thought, or an act of our will? Men, indeed, cannot act anything without tools; the best artificer must be beholden to something else for his noblest works of art. The carpenter cannot work without his rule, and axe, and saw, and other instruments; the watch‑maker cannot act without his file and pliers; but in creation, there is nothing necessary to God’s bringing forth a world, but a simple act of his will, which is both the principal cause, and instrumental. He had no scaffolds to rear it, no engines to polish it, no hammers or mattocks to clod and work it together. It is a miserable error to measure the actions of an Infinite Cause by the imperfect model of a finite, since, by his own “power and out‑stretched arm, he made the heaven and the earth” (Jer. xxxii. 17). What excellency would God have in his work above others, if he needed instruments, as feeble men do?⁴² Every artificer is counted more admirable, that can frame curious works with the less matter, fewer tools, and assistances. God uses instruments in his works of providence, not for necessity, but for the display of his wisdom in the management of them; yet those instruments were originally framed by him without instruments. Indeed, some of the Jews thought the angels were the instruments of God in creating man, and that those words, “Let us make man in our own image” (Gen. i. 26), were spoken to angels. But certainly the Scripture, which denies God any counsellor in the model of creation (Isa. xl. 12‒14), doth not join any instrument with him in the operation, which is everywhere ascribed to himself “without created assistance” (Isa. xlv. 18). It was not to angels God spake in that affair; if so, man was made after the image of angels, if they were companions with God in that work; but it is everywhere said, that “Man was made after the image of God” (Gen. i. 27). Again, the image wherein man was created, was that of dominion over the lower creatures, as appears ver. 26, which we find not conferred upon angels; and it is not likely that Moses should introduce the angels, as God’s privy counsel, of whose creation he had not mentioned one syllable. “Let us make man,” rather signifies the Trinity, and not spoken in a royal style, as some think. Which of the Jewish kings wrote in the style, We? That was the custom of later times; and we must not measure the language of Scripture by the style of Europe, of a far later date than the penning the history of the creation. If angels were his counsellors in the creation of the material world, what instrument had he in the creation of angels? If his own wisdom were the director, and his own will the producer of the one; why should we not think, that he acted by his sole power in the other? It is concluded by most, that the power of creation cannot be derived to any creature, it being a work of omnipotency; the drawing something out from nothing, cannot be communicated without a communication of the Deity itself. The educing things from nothing exceeds the capacity of any creature, and the creature is of too feeble a nature to be elevated to so high a degree. It is very unreasonable to think, that God needed any such aid. If an instrument were necessary for God to create the world, then he could not do it without that instrument: if he could not, he were not then all‑sufficient in himself, if he depended upon anything without himself, for the production or consummation of his works. And it might be inquired, how that instrument came into being; if it begun to be, and there was a time when it was not, it must have its being from the power of God; and then, why could not God as well create all things without an instrument, as create that instrument without an instrument? For there was no more power necessary to a producing the whole without instruments, than to produce one creature without an instrument. No creature can, in its own nature, be an instrument of creation. If any such instrument were used by God, it must be elevated in a miraculous and supernatural way; and what is so an instrument, is, in effect, no instrument; for it works nothing by its own nature, but from an elevation by a superior nature, and beyond its own nature. All that power in the instrument is truly the power of God, and not the power of the instrument; and, therefore, what God doth by an instrument, he could do as well without. If you should see one apply straw to iron, for the cutting of it, and effect it, you would not call the straw an instrument in that action, because there was nothing in the nature of the straw to do it. It was done wholly by some other force, which might have done it as well without the straw as with it. The narrative of the creation in Genesis, removes any instrument from God. The plants which are preserved and propagated by the influence of the sun, were created the day before the sun, viz. on the “third day,” whereas, the light was collected into the body of the sun on the “fourth day” (Gen. i. 11, 16); to show, that though the plants do instrumentally owe their yearly beauty and preservation to the sun, yet they did not in any manner owe their creation to the instrumental heat and vigor of it.

2. God created the world by a word, by a simple act of his will. The whole creation is wrought by a word; “God said, Let there be light;” and “God said, Let there be a firmament.”⁴³ Not that we should understand it of a sensible word, but understand it of a powerful order of his own will, which is expressed by the Psalmist in the nature of a command (Ps. xxxiii. 9): “He spake, and it was done; he commanded, and it stood fast;” and (Ps. cxlviii. 5), “He commanded, and they were created.” At the same instant that he willed them to stand forth, they did stand forth. The efficacious command of the Creator was the original of all things: the insensibility of nothing obeyed the act of his will. Creation is therefore entitled a calling (Rom. iv. 17): “He calls those things which are not, as if they were.” To create is no more with God, than to call; and what he calls, presents itself before him in the same posture that he calls it. He did with more ease make a world, than we can form a thought. It is the same ease to him to create worlds, as to decree them; there needs no more than a resolve to have things wrought at such a time, and they will be, according to his pleasure. This will is his power; “Let there be light,” is the precept of his will; and “there was light,” is the effect of his precept. By a word, was the matter of the heavens and the earth framed; by a word, things separate themselves from the rude mass into their proper forms; by a word, light associates itself into one body, and forms a sun; by a word, are the heavens, as it were, bespangled with stars, and the earth dressed with flowers; by a word, is the world both ceiled and floored: one act of his will, formed the world, and perfected its beauty. All the variety and several exploits of his power were not caused by distinct words or acts of power. God uttered not distinct words for distinct species; as, let there be an elephant, and let there be a lion; but as he produced those various creatures out of one matter, so by one word. By one single command, those varieties of creatures, with their clothing, ornaments, distinct notes, qualities, functions, were brought forth (Gen. i. 11): by one word, all the seeds of the earth, with their various virtues: by one word, all the fish of the sea, and fowls of the air, in their distinct natures, instincts, colors (Gen. i. 20): by one word, all the beasts of the field, with their varieties (Gen. i. 24). Heaven and earth, spiritual and corporeal creatures, mortal and immortal, the greater and the less, visible and invisible, were formed with the same ease:⁴⁴ a word made the least, and a word made the greatest. It is as little difficulty to him to produce the highest angel, as the lightest atom. It is enough for the existence of the stateliest cherubim, for God only to will his being. It was enough for the forming and fixing the sun, to will the compacting of light into one body. The creation of the soul of man is expressed by inspiration (Gen. ii. 7); to show, that it is as easy with God to create a rational soul, as for man to breathe.⁴⁵ Breathing is natural to man, by a communication of God’s goodness; and the creation of the soul is as easy to God, by virtue of his Almighty word. As there was no proportion between nothing and being, so there was as little proportion between a word and such glorious effects. A mere voice, coming from an Omnipotent will, was capable to produce such varieties, which angels and men have seen in all ages of the world, and this without weariness. What labor is there in willing? what pain could there be in speaking a word? (Isa. xl. 28), “The Creator of the ends of the earth is not weary.” And though he be said to rest after the creation, it is to be meant a rest from work, not a repose from weariness. So great is the power of God, that without any matter, without any instruments, he could create many worlds, and with the same ease as he made this.

4th. I might add also, the appearance of this power in the instantaneous production of things. The ending of his word was not only the beginning, but the perfection of every thing he spake into being; not several words to several parts and members, but one word, one breath of his mouth, one act of his will, to the whole species of the creatures, and to every member in each individual. Heaven and earth were created in a moment; six days went to their disposal; and that comely order we observe in the world was the work of a week: the matter was formed as soon as God had spoken the word; and in every part of the creation, as soon as God spake the word, “Let it be so” (Gen. i.), the answer immediately is, “It was so;” which notes the present standing up of the creature according to the act of his will: and, therefore,⁴⁶ one observes, that “Let there be light, and there was light;” in the Hebrew are the same words, without any alteration of letter or point, only the conjunctive particle added, יהי אור ויהי אור, “Let there be light, and let there be light,” to show, that the same instant of the speaking the Divine word, was the appearance of the creature: so great was the authority of his will.

SECONDLY, We are to show God’s power in the GOVERNMENT of the world. As God decreed from eternity the creation of things in time, so he decreed from eternity the particular ends of creatures, and their operation respecting those ends. Now, as there was need of his power to execute his decree of creation, there is also need of his power to execute his decree about the manner of government.⁴⁷ All government is an act of the understanding, will, and power. Prudence to design belongs to the understanding; the election of the means belongs to the will; and the accomplishment of the whole is an act of power. It is a hard matter to determine which is most necessary: wisdom stands in as much need of power to perfect, as power doth of wisdom, to model and draw out a scheme; though wisdom directs, power must effect. Wisdom and power are distinct things among men: a poor man in a cottage may have more prudence to advise, than a privy counsellor; and a prince more power to act, than wisdom to conduct. A pilot may direct though he be lame, and cannot climb the masts, and spread the sails: but God is wanting in nothing; neither in wisdom to design, nor in will to determine, nor in power to accomplish. His wisdom is not feeble, nor his power foolish: a feeble wisdom could not act what it would, and a foolish power would act more than it should. The power expressed in his government is shadowed forth in the living creatures, which are God’s instruments in it. It is said, “Every one of them had four faces” (Ezek. i. 10); that of a man to signify wisdom; of a lion, eagle, the strongest among birds, to signify their courage and strength to perform their offices. This power is evident in the natural, moral, gracious government. There is a natural providence, which consists in the preservation of all things, propagation of them by corruptions and generations, and in a co‑operation with them in their motions to attain their ends. Moral government is of the hearts and actions of men. Gracious government, as respecting the Church.

First, His power is evident in natural government.

1. In preservation. God is the great Father of the world, to nourish it as well as create it.⁴⁸ Man and beast would perish if there were not herbs for their food; and herbs would wither and perish, if the earth were not watered with fruitful showers. This some of the heathens acknowledged, in their worshipping God under the image of an ox, a useful creature, by reason of its strength, to which we owe so much of our food in corn. Hence, God is styled the “Preserver of man and beast” (Ps. xxxvi. 6). Hence, the Jews called God,⁴⁹ Place; because he is the subsistence of all things. By the same word whereby he gave being to things, he gives to them continuance and duration in being so much a term of time. As they were “created by his word,” they are supported by his word (Heb. i. 3). The same powerful fiat, “Let the earth bring forth grass” (Gen. i. 11), when the plants peeped upon man out of nothing, is expressed every spring, when they begin to lift up their heads from their naked roots and winter graves. The resurrection of light every morning, the reviving the pleasure of all things to the eye; the watering the valleys from the mountain springs; the curbing the natural appetite of the waters from covering the earth; every draught that the beasts drink, every lodging the fowls have, every bit of food for the sustenance of man and beast, is ascribed to the “opening of his hand,” the diffusing of his power (Ps. civ. 27, &c.), as much as the first creation of things, and endowing them with their particular nature: whence the plants, which are so serviceable, are called “the trees of the Lord” (ver. 16), of Jehovah, that hath only being and power in himself. The whole Psalm is but the description of his preserving, as the first of Genesis is of his creating power. It is by this power angels have so many thousand years remained in the power of understanding and willing. By this power things distant in their natures have been joined together; a spiritual soul and a dusty body knit in a marriage knot. By this power the heavenly bodies have for so many ages rolled in their spheres, and the tumultuous elements have persisted in their order: by this hath the matter of the world been to this day continued, and as capable of entertaining forms as it was at the first creation. What an amazing sight would it be to see a man hold a pillar of the Exchange upon one of his fingers? What is this to the power of God, “who holds the waters in the hollow of his hand, metes out the heaven with a span, and weighs the mountains in scales, and the hills in a balance” (Isa. xl. 12)? The preserving the earth from the violence of the sea is a plain instance of this power.⁵⁰ How is that raging element kept pent within those lists where he first lodged it; continues its course in its channel without overflowing the earth, and dashing in pieces the lower part of the creation? The natural situation of the water is to be above the earth, because it is lighter; and to be immediately under the air, because it is heavier than that thinner element. Who restrains this natural quality of it, but that God that first formed it? The word of command at first, “Hitherto shalt thou go, and no further,” keeps those waters linked together in their den, that they may not ravage the earth, but be useful to the inhabitants of it. And when once it finds a gap to enter, what power of earth can hinder its passage? How fruitless sometimes is all the art of man to send it to its proper channel, when once it hath spread its mighty waves over some countries, and trampled part of the inhabited earth under its feet? It hath triumphed in its victory, and withstood all the power of man to conquer its force. It is only the power of God that doth bridle it from spreading itself over the whole earth. And that his power might be more manifest, he hath set but a weak and small bank against it. Though he hath bounded it in some places by mighty rocks, which lift up their heads above it, yet in most places by feeble sand. How often is it seen in every stormy motion, when the waves boil high and roll furiously, as if they would swallow up all the neighboring houses upon the shore; when they come to touch those sandy limits, they bow their heads, fall flat, and sink into the lap whence they were raised, and seem to foam with anger that they can march no further, but must split themselves at so weak an obstacle! Can the sand be thought to be the cause of this? The weakness of it gives no footing to such a thought. Who can apprehend, that an enraged army should retire upon the opposition of a straw in an infant’s hand? Is it the nature of the water? Its retirement is against the natural quality of it; pour but a little upon the ground, and you always see it spread itself. No cause can be rendered in nature; it is a standing monument of the power of God in the preservation of the world, and ought to be more taken notice of by us in this island, surrounded with it, than by some other countries in the world.

(1.) We find nothing hath power to preserve itself. Doth not every creature upon earth require the assistance of some other for its maintenance? “Can the rush grow up without mire? can the flag grow up without water” (Job viii. 11)? Can man or beast maintain itself without grain from the bowels of the earth? Would not every man tumble into the grave, without the aid of other creatures to nourish him? Whence do these creatures receive that virtue of supplying him nourishment, but from the sun and earth? and whence do they derive that virtue, but from the Creator of all things? And should he but slack his hand, how soon would they and all their qualities perish, and the links of the world fall in pieces, and dash one another into their first chaos and confusion! All creatures indeed have an appetite to preserve themselves; they have some knowledge of the outward means for their preservation; so have irrational animals a natural instinct, as well as men have some skill to avoid things that are hurtful, and apply things that are helpful. But what thing in the world can preserve itself by an inward influx into its own being? All things want such a power without God’s fiat, “Let it be so:” nothing but is destitute of such a power for its own preservation, as much as it is of a power for its own creation. Were there any true power for such a work, what need of so many external helps from things of an inferior nature to that which is preserved by them? No created thing hath a power to preserve any decayed being. Who can lay claim to such a virtue, as to recall a withering flower to its former beauty, to raise the head of a drooping plant, or put life into a gasping worm when it is expiring; or put impaired vitals into their former posture? Not a man upon earth, nor an angel in heaven, can pretend to such a virtue; they may be spectators, but not assisters, and are, in this case, physicians of no value.

(2.) It is, therefore, the same Power preserves things which at first created them. The creature doth as much depend upon God, in the first instant of its being, for its preservation, as it did, when it was nothing, for its production and creation into being: as the continuance of a thought of our mind depends upon the power of our mind, as well as the first framing of that thought.⁵¹ There is a little difference between creating and preserving power, as there is between the power of mine eye to begin an act of vision and continue that act of vision, as to cast my eye upon an object and continue it upon that object: as the first act is caused by the eye, so the duration of the act is preserved by the eye; shut the eye, and the act of vision perishes; divert the eye from that object, and that act of vision is exchanged for another. And, therefore, the preservation of things is commonly called a continual creation: and certainly it is no less, if we understand it of a preservation by an inward influence into the being of things. It is one and the same action invariably continued, and obtaining its force every moment; the same action whereby he created them of nothing, and which every moment hath a virtue to produce a thing out of nothing, if it were not yet extant in the world: it remains the same without any diminution throughout the whole time wherein anything doth remain in the world.⁵² For all things would return to nothing, if God did not keep them up in the elevation and state to which he at first raised them by his creative power (Acts xvii. 28): “In him we live, and move, and have our being.” By him, or by the same Power whence we derived our being, are our lives maintained: as it was his Almighty Power whereby we were, after we had been nothing, so it is the same power whereby we now are, after he hath made us something. Certainly all things have no less a dependence on God than light upon the sun, which vanisheth and hides its head upon the withdrawing of the sun. And should God suspend that powerful Word, whereby he erected the frame of the world, it would sink down to what it was, before he commanded it to stand up. There needs no new act of power to reduce things to nothing, but the cessation of that Omnipotent influx. When the appointed time set them for their being comes to a period, they faint and bend down their heads to their dissolution; they return to their elements, and perish (Ps. civ. 29): “Thou hidest thy face, and they are troubled: thou takest away their breath, they die, and return to their dust.” That which was nothing cannot remain on this side nothing, but by the same Power that first called it out of nothing. As when God withdrew his concurring power from the fire, its quality ceased to act upon the three children: so if he withdraws his sustaining power from the creature, its nature will cease to be.

2. It appears in propagation. That powerful word (Gen. i. 22, 23), “Increase and multiply,” pronounced at the first creation, hath spread itself over every part of the world; every animal in the world, in the formation of every one of them. From two of a kind, how great a number of individuals and single creatures have been multiplied, to cover the face of the earth in their continued successions! What a world of plants spring up from the womb of a dry earth, moistened by the influence of a cloud, and hatched by the beams of the sun! How admirable an instance of his propagating power is it, that from a little seed a massy root should strike into the bowels of the earth, a tall body and thick branches, with leaves and flowers of various colors, should break through the surface of the earth, and mount up towards heaven, when in the seed you neither smell the scent, nor see any firmness of a tree, nor behold any of those colors which you view in the flowers that the ears produce! A power not to be imitated by any creature. How astonishing is it, that a small seed, whereof many will not amount to the weight of a grain, should spread itself into leaves, bark, fruit of a vast weight, and multiply itself into millions of seeds! What power is that, that from one man and woman hath multiplied families, and from families, stocked the world with people! Consider the living creatures, as formed in the womb of their several kinds; every one is a wonder of power. The Psalmist instanceth in the forming and propagation of man (Ps. cxxxix. 14): “I am fearfully and wonderfully made; marvellous are thy works.” The forming of the parts distinctly in the womb, the bringing forth into the world every particular member, is a roll of wonders, of power. That so fine a structure as the body of man should be polished in “the lower parts of the earth,” as he calls the womb (ver. 15), in so short a time, with members of a various form and usefulness, each laboring in their several functions! Can any man give an exact account of the manner “how the bones do grow in the womb” (Eccles. xi. 5)? It is unknown to the father, and no less hid from the mother, and the wisest men cannot search out the depth of it. It is one of the secret works of an Omnipotent Power, secret in the manner, though open in the effect. So that we must ascribe it to God, as Job doth, “Thine hands have made me and fashioned me together round about” (Job x. 8). Thy hands which formed heaven, have formed every part, every member, and wrought me like a mighty workman. The heavens are said to be the “work of God’s hands,” and man is here said to be no less. The forming and propagation of man from that earthy matter, is no less a wonder of power than the structure of the world from a rude and indisposed matter. A heathen philosopher descants elegantly upon it: “Dost thou understand (my son) the forming of man in the womb; who erected that noble fabric? who carved the eyes, the crystal windows of light, and the conductors of the body; who bored the nostrils and ears, those loopholes of scents and sounds; who stretched out and knit the sinews and ligaments for the fastening of every member; who cast the hollow veins, the channels of blood; set and strengthened the bones, the pillars and rafters of the body; who digged the pores, the sinks to expel the filth; who made the heart, the repository of the soul, and formed the lungs like a pipe? What mother, what father, wrought these things? No, none but the Almighty God, who made all things according to his pleasure; it is He who propagates this noble piece from a pile of dust. Who is born by his own advice; who gives stature, features, sense, wit, strength, speech, but God?”⁵³ It is no less a wonder, that a little infant can live so long in a dark sink, in the midst of filth, without breathing; and the eduction of it out of the womb is no less a wonder than the forming, increase, nourishment of it in that cell. A wonder, that the life of the infant is not the death of the mother, or the life of the mother the death of the infant. This little creature when it springs up from such small beginnings by the power of God, grows up to be one of the lords of the world, to have a dominion over the creatures, and propagates its kind in the same manner: all this is unaccountable without having recourse to the power of God in the government of the creatures. And to add to this wonder, consider also what multitudes of formations and births there are at one time all over the world, in every of which the finger of God is at work; and it will speak an unwearied power. It is admirable in one man, more in a town of men, still more in a greater and larger kingdom, a vaster world; there is a birth for every hour in this city, were but 168 born in a week, though the weekly bills mention more: what is this city to three kingdoms? what three kingdoms to a populous world? Eleven thousand and eighty will make one for every minute in the week; what is this to the weekly propagation in all the nations of the universe, besides the generation of all the living creatures in that space, which are the works of God’s fingers as well as man? What will be the result of this, but the notion of an unconceivable, unwearied Almightiness, always active, always operating?

3. It appears in the motions of all creatures. “All things live and move in him” (Acts xvii. 28); by the same power that creatures have their beings, they have their motions: they have not only a being by his powerful command, but they have their minutely motion by his powerful concurrence. Nothing can act without the almighty influx of God, no more than it can exist without the creative word of God. It is true indeed, the ordering of all motions to his holy ends, is an act of wisdom; but the motion itself, whereby those ends are attained, is a work of his power.

(1.) God, as the first cause, hath an influence into the motions of all second causes. As all the wheels in a clock are moved in their different motions by the force and strength of the principal and primary wheel; if there be any defect in that, or if that stand still, all the rest languish and stand idle the same moment. All creatures are his instruments, his engines, and have no spirit, but what he gives, and what he assists. Whatsoever nature works, God works in nature; nature is the instrument, God is the supporter, director, mover of nature; that which the prophet saith in another case, may be the language of universal nature: “Lord, thou hast wrought all our work in us” (Isa. xxvi. 12). They are works subjectively, efficiently, as second causes; God’s works originally, concurrently. The sun moved not in the valley of Ajalon for the space of many hours, in the time of Joshua (Josh. x. 13); nor did the fire exercise its consuming quality upon the three children, in Nebuchadnezzar’s furnace (Dan. iii. 25): he withdrew not his supporting power from their being, for then they had vanished, but his influencing power from their qualities, whereby their motion ceased, till he returned his influential concurrence to them; which evidenceth, that without a perpetual derivation of Divine power, the sun could not run one stride or inch of its race, nor the fire devour one grain of light chaff, or an inch of straw. Nothing without his sustaining power can continue in being; nothing without his co‑working power can exercise one mite of those qualities it is possessed of. All creatures are wound up by him, and his hand is constantly upon them, to keep them in perpetual motion.

(2.) Consider the variety of motions in a single creature. How many motions are there in the vital parts of a man, or in any other animal, which a man knows not, and is unable to number! The renewed motion of the lungs, the systoles and diastoles of the heart; the contractions and dilations of the heart, whereby it spouts out and takes in blood; the power of concoction in the stomach; the motion of the blood in the veins, &c., all which were not only settled by the powerful hand of God, but are upheld by the same, preserved and influenced in every distinct motion by that power that stamped them with that nature. To every one of those there is not only the sustaining power of God holding up their natures, but the motive power of God concurring to every motion; for if we move in him as well as we live in him, then every particle of our motion is exercised by his concurring power, as well as every moment of our life supported by his preserving power. What an infinite variety of motions is there in the whole world in universal nature, to all which God concurs, all which he conducts, even the motions of the meanest as well as the greatest creatures, which demonstrate the indefatigable power of the governor! It is an Infinite Power which doth act in so many varieties, whereby the soul forms every thought, the tongue speaks every word, the body exerts every action. What an Infinite Power is that which presides over the birth of all things, concurs with the motion of the sap in the tree, rivers on the earth, clouds in the air, every drop of rain, fleece of snow, crack of thunder! Not the least motion in the world, but is under an actual influence of this Almighty Mover. And lest any should scruple the concurrence of God to so many varieties of the creature’s motion, as a thing utterly inconceivable, let them consider the sun, a natural image and shadow of the perfections of God; doth not the power of that finite creature extend itself to various objects at the same moment of time? How many insects doth it animate, as flies, &c., at the same moment throughout the world! How many several plants doth it erect at its appearance in the spring, whose roots lay mourning in the earth all the foregoing winter! What multitudes of spires of grass, and nobler flowers, doth it midwife in the same hour! It warms the air, melts the blood, cherishes living creatures of various kinds, in distinct places, without tiring: and shall the God of this sun be less than his creature?

(3.) And since I speak of the sun, consider the power of God in the motion of it. The vastness of the sun is computed to be, at the least, 166 times bigger than the earth, and its distance from the earth, some tell us, to be about 4,000,000 of miles;⁵⁴ whence it follows, that it is whirled about the world with that swiftness, that in the space of an hour it runs 1,000,000 of miles, which is as much as if it should move round about the surface of the earth fifty times in one hour; which vastness exceeds the swiftness of a bullet shot out of a cannon, which is computed to fly not above three miles in a minute:⁵⁵ so that the sun runs further in one hour’s space, than a bullet can in 5,000, if it were kept in motion; so that if it were near the earth, the swiftness of its motion would shatter the whole frame of the world, and dash it in pieces; so that the Psalmist may well say, “It runs a race like a strong man” (Ps. xix. 5). What an incomprehensible Power is that which hath communicated such a strength and swiftness to the sun, and doth daily influence its motion; especially since after all those years of its motion, wherein one would think it should have spent itself, we behold it every day as vigorous as Adam did in Paradise, without limping, without shattering itself, or losing any thing of its natural spirits in its unwearied motion. How great must that power be, which hath kept this great body so entire, and thus swiftly moves it every day! Is it not now an argument of omnipotency, to keep all the strings of nature in tune; to wind them up to a due pitch for the harmony he intended by them; to keep things that are contrary from that confusion they would naturally fall into; to prevent those jarrings which would naturally result from their various and snarling qualities; to preserve every being in its true nature; to propagate every kind of creature; order all the operations, even the meanest of them, when there are such innumerable varieties? But let us consider, that this power of preserving things in their station and motion, and the renewing of them, is more stupendous than that which we commonly call miraculous. We call those miracles, which are wrought out of the track of nature, and contrary to the usual stream and current of it; which men wonder at, because they seldom see them, and hear of them as things rarely brought forth in the world; when the truth is, there is more of power expressed in the ordinary station and motion of natural causes than in those extraordinary exertings of power. Is not more power signalized in that whirling motion of the sun every hour for so many ages, than in the suspending of its motion one day, as it was in the days of Joshua? That fire should continually ravage and consume, and greedily swallow up every thing that is offered to it, seems to be the effect of as admirable a power, as the stopping of its appetite a few moments, as in the case of the three children. Is not the rising of some small seeds from the ground, with a multiplication of their numerous posterity, an effect of as great a power, as our Saviour’s feeding many thousands with a few loaves, by a secret augmentation of them?⁵⁶ Is not the chemical producing so pleasant and delicious a fruit as the grape, from a dry earth, insipid rain, and a sour vine, as admirable a token of Divine power, as our Saviour’s turning water into wine? Is not the cure of diseases by the application of a simple inconsiderable weed, or a slight infusion, as wonderful in itself, as the cure of it by a powerful weed? What if it be naturally designed to heal; what is that nature, who gave that nature, who maintains that nature, who conducts it, co‑operates with it? Doth it work of itself, and by its own strength? why not then equally in all, in one as well as another? Miracles, indeed, affect more, because they testify the immediate operation of God, without the concurrence of second causes; not that there is more of the power of God shining in them than in the other.

Secondly, This power is evident in moral government.

1. In the restraint of the malicious nature of the devil. Since Satan hath the power of an angel, and the malice of a devil, what safety would there be for our persons from destruction, what security for our goods from rifling, by this invisible, potent, and envious spirit, if his power were not restrained, and his malice curbed, by One more mighty than himself? How much doth he envy God the glory of his creation; and man, the use and benefit of it! How desirous would he be, in regard of his passion, how able in regard of his strength and subtlety, to overthrow or infect all worship, but what was directed to himself; to manage all things according to his lusts, turn all things topsy‑turvy, plague the world, burn cities, houses, plunder us of the supports of nature, waste kingdoms, &c.; if he were not held in a chain, as a ravenous lion, or a furious wild horse, by the Creator and Governor of the world! What remedy could be used by man against the activity of this unseen and swift spirit? The world could not subsist under his malice; he would practise the same things upon all as he did upon Job, when he had got leave from his Governor; turn the swords of men into one another’s bowels; send fire from heaven upon the fruits of the earth and the cattle intended for the use of man; raise winds, to shake and tear our houses upon our heads; daub our bodies with scalbs and boils, and let all the humors in our blood loose upon us. He that envied Adam a paradise, doth envy us the pleasure of enjoying its out‑works. If we were not destroyed by him, we should live in a continued vexation by spectrums and apparitions, affrighting sounds and noise, as some think the Egyptians did in that three days’ darkness: he would be alway winnowing us, as he desired to winnow Peter (Luke xxii. 31). But God over‑masters his strength, that he cannot move a hair’s breadth beyond his tedder; not only is he unable to touch an upright Job, but to lay his fingers upon one of the unbelieving Gadarenes forbidden and filthy swine without special license (Matt. viii. 31). When he is cast out of one place, he walks “through dry places seeking rest” (Luke xi. 24), new objects for his malicious designs,—but finding none, till God lets loose the reins upon him for a new employment. Though Satan’s power be great, yet God suffers him not to tempt as much as his diabolical appetite would, but as much as Divine wisdom thinks fit; and the Divine power tempers the other’s active malice, and gives the creature victory, where the enemy intended spoil and captivity. How much stronger is God, than all the legions of hell; as he that holds a “strong man” (Luke xi. 22) from effecting his purpose, testifies more ability than his adversary! How doth he lock him up for a “thousand years” (Rev. xx. 3) in a pound, which he cannot leap over! and this restraint is wrought partly by blinding the devil in his designs, partly by denying him concourse to his motion; as he hindered the active quality of the fire upon the three children, by withdrawing his power, which was necessary to the motion of it; and his power is as necessary for the motion of the devil, as for that of any other creature: sometimes he makes him to confess him against his own interest, as Apollo’s oracle confessed.⁵⁷ And though when the devil was cast out of the possessed person, he publicly owned Christ to be the “Holy one of God” (Mark i. 24), to render him suspected by the people of having commerce with the unclean spirits; yet this he could not do without the leave and permission of God, that the power of Christ, in stopping his mouth and imposing silence upon him, might be evidenced; and that it reaches to the gates of hell, as well as to the quieting of winds and waves. This is a part of the strength, as well as the wisdom of God, that “the deceived and the deceiver are his” (Job xii. 16): wisdom to defeat, and power to overrule his most malicious designs, to his own glory.