2. In the restraint of the natural corruption of men. Since the impetus of original corruption runs in the blood, conveyed down from Adam to the veins of all his posterity, and universally diffused in all mankind; what wreck and havoc would it make in the world, if it were not suppressed by this Divine power which presides over the hearts of men! Man is so wretched by nature, that nothing but what is vile and pernicious can drop from him. Man “drinks iniquity like water,” being, by nature, “abominable and filthy” (Job xv. 16). He greedily swallows all matter for iniquity, everything suitable to the mire and poison in his nature, and would sprout it out with all fierceness and insolence. God himself gives us the description of man’s nature (Gen. vi. 5), that he hath not one good imagination at any time; and the apostle from the Psalmist dilates and comments upon it (Rom. iii. 10, &c.) “There is none righteous; no, not one; their mouth is full of cursing and bitterness, their feet are swift to shed blood,” &c. This corruption is equal in all, natural in all; it is not more poisonous or more fierce in one man, than in another. The root of all men is the same; all the branches therefore do equally possess the villanous nature of the root. No child of Adam can, by natural descent, be better than Adam, or have less of baseness, and vileness, and venom, than Adam. How fruitful would this loathsome lake be in all kind of streams! What unbridled licentiousness and headstrong fury would triumph in the world, if the power of God did not interpose itself to lock down the flood‑gates of it! What rooting up of human society would there be! how would the world be drenched in blood, the number of malefactors be greater than that of apprehenders and punishers! How would the prints of natural laws be rased out of the heart, if God should leave human nature to itself! Who can read the first chapter of Romans, (verses 24 to 29), without acknowledging this truth? where there is a catalogue of those villanies which followed upon God’s pulling up the sluices, and letting the malignity of their inward corruption have its natural course! If God did not hold back the fury of man, his garden would be overrun, his vine rooted up; the inclinations of men would hurry them to the worst of wickedness. How great is that Power that curbs, bridles, or changes as many headstrong horses at once, and every minute, as there are sons of Adam upon the earth? The “floods lift up their waves; the Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea” (Ps. xciii. 3, 4); that doth hush and pen in the turbulent passions of men.

3. In the ordering and framing the hearts of men to his own ends. That must be an Omnipotent hand that grasps and contains the hearts of all men; the heart of the meanest person, as well as of the most towering angel, and turns them as he pleases, and makes them sometime ignorantly, sometime knowingly, concur to the accomplishment of his own purposes! When the hearts of men are so numerous, their thoughts so various and different from one another, yet he hath a key to those millions of hearts, and with infinite power, guided by as infinite wisdom, he draws them into what channels he pleases, for the gaining his own ends. Though the Jews had imbrued their hands in the blood of our Saviour, and their rage was yet reeking‑hot against his followers, God bridled their fury in the church’s infancy, till it had got some strength, and cast a terror upon them by the wonders wrought by the apostles (Acts ii. 43): “And fear came upon every soul, and many wonders and signs were done by the apostles.” Was there not the same reason in the nature of the works our Saviour wrought, to point them to the finger of God, and calm their rage? Yet did not the power of God work upon their passions in those miracles, nor stop the impetuousness of the corruption resident in their hearts. Yet now those who had the boldness to attack the Son of God and nail him to the cross, are frighted at the appearance of twelve unarmed apostles; as the sea seems to be afraid when it approacheth the bounds of the feeble sand. How did God bend the hearts of the Egyptians to the Israelites, and turn them to that point, as to lend their most costly vessels, their precious jewels, and rich garments, to supply those whom they had just before tyranically loaded with their chains (Exod. iii. 21, 22)! When a great part of an army came upon Jehoshaphat, to dispatch him into another world, how doth God, in a trice, touch their hearts, and move them, by a secret instinct, at once to depart from him (1 Chron. xviii. 31)! as if you should see a numerous sight of birds in a moment turn wing another way, by a sudden and joint consent. When he gave Saul a kingdom, he gave him a spirit fit for government, “and gave him another heart” (1 Sam. x. 9); and brought the people to submit to his yoke, who, a little before, wandered about the land upon no nobler employment than the seeking of asses. It is no small remark of the power of God, to make a number of strong and discontented persons, and desirous enough of liberty, to bend their necks under the yoke of government, and submit to the authority of one, and that of their own nature, often weaker and unwiser than the most of them, and many times an oppressor and invader of their rights. Upon this account David calls God “his fortress, tower, shield” (Ps. cxliv. 2); all terms of strength in subduing the people under him. It is the mighty hand of God that links princes and people together in the bands of government. The same hand that assuageth the waves of the sea, suppresseth the tumults of the people.

Thirdly, It appears in his gracious and judicial government.

1. In his gracious government. In the deliverance of his church: he is the “strength of Israel” (1 Sam. xv. 29), and hath protected his little flock in the midst of wolves; and maintained their standing, when the strongest kingdoms have sunk, and the best jointed states have been broken in pieces; when judgments have ravaged countries, and torn up the mighty, as a tempestuous wind hath often done the tallest trees, which seemed to threaten heaven with their tops, and dare the storm with the depth of their roots, when yet the vine and rose‑bushes have stood firm, and been seen in their beauty next morning. The state of the church hath outlived the most flourishing monarchies, when there hath been a mighty knot of adversaries against her; when the bulls of Bashan have pushed her, and the whole tribe of the dragon have sharpened their weapons, and edged their malice; when the voice was strong, and the hopes high to rase her foundation even with the ground; when hell hath roared; when the wit of the world hath contrived, and the strength of the world hath attempted her ruin; when decrees have been passed against her, and the powers of the world armed for the execution of them; when her friends have drooped and skulked in corners; when there was no eye to pity, and no hand to assist, help hath come from heaven; her enemies have been defeated; kings have brought gifts to her, and reared her; tears have been wiped off her cheeks, and her very enemies, by an unseen power, have been forced to court her whom before they would have devoured quick. The devil and his armies have sneaked into their den, and the church hath triumphed when she hath been upon the brink of the grave. Thus did God send a mighty angel to be the executioner of Sennacherib’s army, and the protector of Jerusalem, who run his sword into the hearts of eighty thousand (2 Kings xix. 35), when they were ready to swallow up his beloved city. When the knife was at the throats of the Jews, in Shushan (Esther viii.), by a powerful hand it was turned into the hearts of their enemies. With what an out‑stretched arm were the Israelites freed from the Egyptian yoke (Deut. iv. 34)! When Pharaoh had mustered a great army to pursue them, assisted with six hundred chariots of war, the Red Sea obstructed their passage before, and an enraged enemy trod on their rear; when the fearful Israelites despaired of deliverance, and the insolent Egyptian assured himself of his revenge, God stretches out his irresistible arm to defeat the enemy, and assist his people; he strikes down the wolves, and preserves the flock. God restrained the Egyptian enmity against the Israelites till they were at the brink of the Red Sea, and then lets them follow their humor, and pursue the fugitives, that his power might more gloriously shine forth in the deliverance of the one, and the destruction of the other. God might have brought Israel out of Egypt in the time of those kings that had remembered the good service of Joseph to their country, but he leaves them till the reign of a cruel tyrant, suffers them to be slaves, that they might by his sole power, be conquerors, which had had no appearance had there been a willing dismission of them at the first summons (Exod. ix. 16); “In very deed for this cause have I raised thee up, for to shew my power, and that my name might be declared throughout all the earth.” I have permitted thee to rise up against my people, and keep them in captivity, that thou mightest be an occasion for the manifestation of my power in their rescue; and whilst thou art obstinate to enslave them, I will stretch out my arm to deliver them, and make my name famous among the Gentiles, in the wreck of thee and thy host in the Red Sea. The deliverance of the church hath not been in one age, or in one part of the world, but God hath signalized his power in all kingdoms where she hath had a footing: as he hath guided her in all places by one rule, animated her by one spirit, so he hath protected her by the same arm of power. When the Roman emperors bandied all their force against her, for about three hundred years, they were further from effecting her ruin at the end than when they first attempted it; the church grew under their sword, and was hatched under the wings of the Roman eagle, which were spread to destroy her. The ark was elevated by the deluge, and the waters the devil poured out to drown her did but slime the earth for a new increase of her. She hath sometimes been beaten down, and, like Lazarus, hath seemed to be in the grave for some days, that the power of God might be more visible in her sudden resurrection, and lifting up her head above the throne of her persecutors.

2. In his judicial proceedings. The deluge was no small testimony of his power, in opening the cisterns of heaven, and pulling up the sluices of the sea. He doth but call for the waters of the sea, and they “pour themselves upon the face of the earth” (Amos ix. 6.) In forty days’ time the waters overtopped the highest mountains fifteen cubits (Gen. vii. 17‒20); and by the same power he afterwards reduced the sea to its proper channel, as a roaring lion into his den. A shower of fire from heaven, upon Sodom, and the cities of the plain, was a signal display of his power, either in creating it on the sudden, for the execution of his righteous sentence, or sending down the element of fire, contrary to its nature, which affects ascent, for the punishment of rebels against the light of nature. How often hath he ruined the most flourishing monarchies, led princes away spoiled, and overthrown the mighty, which Job makes an argument of his strength (Job xii. 13, 14). Troops of unknown people, the Goths and Vandals, broke the Romans, a warlike people, and hurled down all before them. They could not have had the thought to succeed in such an attempt, unless God had given them strength and motion for the executing his judicial vengeance upon the people of his wrath. How did he evidence his power, by daubing the throne of Pharaoh, and his chamber of presence, as well as the houses of his subjects, with the slime of frogs (Exod. viii. 3); turning their waters into blood, and their dust into biting lice (Exod. vii. 20); raising his militia of locusts against them; causing a three days’ darkness without stopping the motion of the sun; taking off their first‑born, the excellency of their strength, in a night, by the stroke of the angel’s sword! He takes off the chariot wheels of Pharaoh, and presents him with a destruction where he expected a victory; brings those waves over the heads of him and his host, which stood firm as marble walls for the safety of his people; the sea is made to swallow them up, that durst not, by the order of their Governor, touch the Israelites: it only sprinkled the one as a type of baptism, and drowned the other as an image of hell. Thus he made it both a deliverer and a revenger, the instrument of an offensive and defensive war (Isa. xl. 23, 24); “He brings princes to nothing, and makes the judges of the earth as vanity.” Great monarchs have, by his power, been hurled from their thrones and their sceptres, like Venice‑glasses, broken before their faces, and they been advanced that have had the least hopes of grandeur. He hath plucked up cedars by the roots, lopped off the branches, and set a shrub to grow up in the place; dissolved rocks, and established bubbles (Luke i. 52): “He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts; he hath put down the mighty from their seat, and exalted them of low degree.”—And these things he doth magnify his power in:—

(1.) By ordering the nature of creatures as he pleases. By restraining their force, or guiding their motions. The restraint of the destructive qualities of the creatures argues as great a power as the change of their natures, yea, and a greater. The qualities of creatures may be changed by art and composition, as in the preparing of medicines; but what but a Divine Power could restrain the operation of the fire from the three children, while it retained its heat and burning quality in Nebuchadnezzar’s furnace? The operation was curbed while its nature was preserved. All creatures are called his host, because he marshals and ranks them as an army to serve his purposes. The whole scheme of nature is ready to favor men when God orders it, and ready to punish men when God commissions it. He gave the Red Sea but a check, and it obeyed his voice (Ps. cvi. 9): “He rebuked the Red Sea also, and it was dried up;” the motion of it ceased, and the waters of it were ranged as defensive walls, to secure the march of his people: and at the motion of the hand of Moses, the servant of the Lord, the sea recovered its violence, and the walls that were framed came tumbling down upon the Egyptian’s heads (Exod. xiv. 27). The Creator of nature is not led by the necessity of nature: he that settled the order of nature, can change or restrain the order of nature according to his sovereign pleasure. The most necessary and useful creatures he can use as instruments of his vengeance: water is necessary to cleanse, and by that he can deface a world; fire is necessary to warm, and by that he can burn a Sodom: from the water he formed the fowl (Gen. i. 21), and by that he dissolves them in the deluge; fire or heat is necessary to the generation of creatures, and by that he ruins the cities of the plain. He orders all as he pleases, to perform every tittle and punctilio of his purpose. The sea observed him so exactly, that it drowned not one Israelite, nor saved one Egyptian (Ps. cvi. 11). There was not one of them left. And to perfect the Israelites’ deliverance, he followed them with testimonies of his power above the strength of nature. When they wanted drink, he orders Moses to strike a rock, and the rock spouts a river, and a channel is formed for it to attend them in their journey. When they wanted bread, he dressed manna for them in the heavens, and sent it to their tables in the desert. When he would declare his strength, he calls to the heavens to pour down righteousness, and to the earth to bring forth salvation (Isa. xlv. 8). Though God had created righteousness or deliverance for the Jews in Babylon, yet he calls to the heavens and the earth to be assistant to the design of Cyrus, whom he had raised for that purpose, as he speaks in the beginning of the chapter (verses 1‒4). As God created man for a supernatural end, and all creatures for man as their immediate end, so he makes them, according to opportunities, subservient to that supernatural end of man, for which he created him. He that spans the heavens with his fist, can shoot all creatures like an arrow, to hit what mark he pleases. He that spread the heavens and the earth by a word, and can by a word fold them up more easily than a man can a garment (Heb. i. 12), can order the streams of nature; cannot he work without nature as well as with it, beyond nature, contrary to nature, that can, as it were, fillip nature with his finger into that nothing whence he drew it; who can cast down the sun from his throne, clap the distinguished parts of the world together, and make them march in the same order to their confusion, as they did in their creation: who can jumble the whole frame together, and, by a word, dissolve the pillars of the world, and make the fabric lie in a ruinous heap?

(2.) In effecting his purposes by small means: in making use of the meanest creatures. As the power of God is seen in the creation of the smallest creatures, and assembling so many perfections in the little body of an insect, as an ant, or spider, so his power is not less magnified in the use he makes of them. As he magnifies his wisdom, by using ignorant instruments, so he exalts his power, by employing weak instruments in his service: the meanness and imperfection of the matter sets off the excellency of the workman; so the weakness of the instrument is no foil to the power of the principal Agent. When God hath effected things by means in the Scripture, he hath usually brought about his purposes by weak instruments. Moses, a fugitive from Egypt, and Aaron a captive in it, are the instruments of the Israelites’ deliverance. By the motion of Moses’ rod, he works wonders in the court of Pharaoh, and summons up his judgments against him. He brought down Pharaoh’s stomach for a while, by a squadron of lice and locusts, wherein Divine power was more seen, than if Moses had brought him to his own articles by a multitude of warlike troops. The fall of the walls of Jericho by the sound of rams’ horns, was a more glorious character of God’s power, than if Joshua had battered it down with a hundred of warlike engines (Josh vi. 20). Thus the great army of the Midianites, which lay as grasshoppers upon the ground, were routed by Gideon in the head of three hundred men; and Goliath, a giant, laid level with the ground by David, a stripling, by the force of a sling: a thousand Philistines dispatched out of the world by the jaw‑bone of an ass in the hand of Samson. He can master a stout nation by an army of locusts, and render the teeth of those little insects as destructive as the teeth, yea, the strongest teeth, the cheek‑teeth, of a great lion (Joel i. 6, 7). The thunderbolt, which produces sometimes dreadful effects, is compacted of little atoms which fly in the air, small vapors drawn up by the sun, and mixed with other sulphurous matter and petrifying juice. Nothing is so weak, but his strength can make victorious; nothing so small, but by his power he can accomplish his great ends by it; nothing so vile, but his might can conduct to his glory; and no nation so mighty, but he can waste and enfeeble by the meanest creatures. God is great in power in the greatest things, and not little in the smallest; his power in the minutest creatures which he uses for his service, surmounts the force of our understanding.

THIRDLY. The power of God appears in REDEMPTION. As our Saviour is called the Wisdom of God, so he is called the Power of God (1 Cor. i. 24). The arm of Power was lifted up as high as the designs of Wisdom were laid deep: as this way of redemption could not be contrived but by an Infinite Wisdom, so it could not be accomplished but by an Infinite Power. None but God could shape such a design, and none but God could effect it. The Divine Power in temporal deliverances, and freedom from the slavery of human oppressors, vails to that which glitters in redemption; whereby the devil is defeated in his designs, stripped of his spoils, and yoked in his strength. The power of God in creation requires not those degrees of admiration, as in redemption. In creation, the world was erected from nothing; as there was nothing to act, so there was nothing to oppose; no victorious devil was in that to be subdued; no thundering law to be silenced; no death to be conquered; no transgression to be pardoned and rooted out; no hell to be shut; no ignominious death upon the cross to be suffered. It had been, in the nature of the thing, an easier thing to Divine Power to have created a new world than repaired a broken, and purified a polluted one. This is the most admirable work that ever God brought forth in the world, greater than all the marks of his power in the first creation.

And this will appear, I. In the Person redeeming. II. In the publication and propagation of the doctrine of redemption. III. In the application of redemption.

I. In the Person redeeming. First, In his conception.

1. He was conceived by the Holy Ghost in the womb of the Virgin (Luke i. 35): “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee:” which act is expressed to be the effect of the infinite power of God; and it expresses the supernatural manner of the forming the humanity of our Saviour, and signifies not the Divine nature of Christ infusing itself into the womb of the virgin; for the angel refers it to the manner of the operation of the Holy Ghost in the producing the human nature of Christ, and not to the nature assuming that humanity into union with itself. The Holy Ghost, or the Third Person in the Trinity, overshadowed the virgin, and by a creative act framed the humanity of Christ, and united it to the Divinity. It is, therefore, expressed by a word of the same import with that used in Gen. i. 2, “The Spirit moved upon the face of the waters,” which signifies (as it were) a brooding upon the chaos, shadowing it with his wings, as hens sit upon their eggs, to form them and hatch them into animals; or else it is an allusion to the “cloud which covered the tent of the congregation, when the glory of the Lord filled the tabernacle” (Exod. xl. 34). It was not such a creative act as we call immediate, which is a production out of nothing; but a mediate creation, such as God’s bringing things into form out of the first matter, which had nothing but an obediential or passive disposition to whatsoever stamp the powerful wisdom of God should imprint upon it. So the substance of the Virgin had no active, but only a passive disposition to this work: the matter of the body was earthy, the substance of the virgin; the forming of it was heavenly, the Holy Ghost working upon that matter. And therefore when it is said, that “she was found with child of the Holy Ghost” (Matt. i. 18), it is to be understood of the efficacy of the Holy Ghost, not of the substance of the Holy Ghost. The matter was natural, but the manner of conceiving was in a supernatural way, above the methods of nature. In reference to the active principle the Redeemer is called in the prophecy (Isa. iv. 2), “The branch of the Lord,” in regard of the Divine hand that planted him: in respect to the passive principle, the fruit of the earth, in regard of the womb that bare him; and therefore said to be “made of a woman” (Gal. iv. 4). That part of the flesh of the virgin whereof the human nature of Christ was made, was refined and purified from corruption by the overshadowing of the Holy Ghost, as a skilful workman separates the dross from the gold: our Saviour is therefore called, “that holy thing” (Luke i. 35), though born of the virgin: he was necessarily some way to descend from Adam. God, indeed, might have created his body out of nothing, or have formed it (as he did Adam’s) out of the dust of the ground: but had he been thus extraordinarily formed, and not propagated from Adam, though he had been a man like one of us, yet he would not have been of kin to us, because it would not have been a nature derived from Adam, the common parent of us all. It was therefore necessary to an affinity with us, not only that he should have the same human nature, but that it should flow from the same principle, and be propagated to him.⁵⁸ But now, by this way of producing the humanity of Christ of the substance of the virgin, he was in Adam (say some) corporally, but not seminally; of the substance of Adam, or a daughter of Adam, but not of the seed of Adam: and so he is of the same nature that had sinned, and so what he did and suffered may be imputed to us; which, had he been created as Adam, could not be claimed in a legal and judicial way.

2. It was not convenient he should be born in the common order of nature, of father and mother: for whosoever is so born is polluted. “A clean thing cannot be brought out of an unclean” (Job xiv. 4). And our Saviour had been incapable of being a redeemer, had he been tainted with the least spot of our nature, but would have stood in need of redemption himself. Besides, it had been inconsistent with the holiness of the Divine nature, to have assumed a tainted and defiled body. He that was the fountain of blessedness to all nations, was not to be subject to the curse of the law for himself; which he would have been, had he been conceived in an ordinary way. He that was to overturn the devil’s empire, was not to be any way captive under the devil’s power, as a creature under the curse; nor could he be able to break the serpent’s head, had he been tainted with the serpent’s breath. Again, supposing that Almighty God by his divine power had so ordered the matter, and so perfectly sanctified an earthly father and mother from all original spot, that the human nature might have been transmitted immaculate to him, as well as the Holy Ghost did purge that part of the flesh of the virgin of which the body of Christ was made, yet it was not convenient that that person, that was God blessed for ever as well as man, partaking of our nature, should have a conception in the same manner as ours, but different, and in some measure conformable to the infinite dignity of his person: which could not have been, had not a supernatural power and a Divine person been concerned as an active principle in it; besides, such a birth had not been agreeable to the first promise, which calls him “the Seed of the woman” (Gen. i. 15), not of the man; and so the veracity of God had suffered some detriment: the Seed of the woman only is set in opposition to the seed of the serpent.

3. By this manner of conception the holiness of his nature is secured, and his fitness for his office is assured to us. It is now a pure and unpolluted humanity that is the temple and tabernacle of the Divinity: the fulness of the Godhead dwells in him bodily, and dwells in him holily. His humanity is supernaturalized and elevated by the activity of the Holy Ghost, hatching the flesh of the virgin into man, as the chaos into a world. Though we read of some sanctified from the womb, it was not a pure and perfect holiness; it was like the light of fire mixed with smoke, an infused holiness accompanied with a natural taint: but the holiness of the Redeemer by this conception, is like the light of the sun, pure, and without spot. The Spirit of holiness supplying the place of a father in the way of creation. His fitness for his office is also assured to us; for being born of the virgin, one of our nature, but conceived by the Spirit of a Divine person, the guilt of our sins may be imputed to him because of our nature, without the stain of sin inherent in him; because of his supernatural conception he is capable, as one of kin to us, to bear our curse without being touched by our taint. By this means our sinful nature is assumed without sin in that nature which was assumed by him: “flesh he hath, but not sinful flesh” (Rom. viii. 3). Real flesh, but not really sinful, only by way of imputation. Nothing but the power of God is evident in this whole work: by ordinary laws and the course of nature a virgin could not bear a son: nothing but a supernatural and almighty grace could intervene to make so holy and perfect a conjunction. The generation of others, in an ordinary way, is by male and female: but the virgin is overshadowed by the Spirit and power of the Highest.⁵⁹ Man only is the product of natural generation; this which is born of the virgin is the holy thing, the Son of God. In other generations, a rational soul is only united to a material body: but in this, the Divine nature is united with the human in one person by an indissoluble union.

The Second act of power in the person redeeming, is the union of the two natures, the Divine and human. The designing indeed of this was an act of wisdom; but the accomplishing it was an act of power.

1. There is in this redeeming person a union of two natures. He is God and man in one person (Heb. i. 8, 9). “Thy throne, O God, is for ever and ever: God, even thy God, hath anointed thee with the oil of gladness,” &c. The Son is called God, having a throne for ever and ever, and the unction speaks him man: the Godhead cannot be anointed, nor hath any fellows. Humanity and Divinity are ascribed to him (Rom. i. 3, 4). “He was of the seed of David according to the flesh, and declared to be the Son of God, by his resurrection from the dead.” The Divinity and humanity are both prophetically joined (Zech. xii. 10), “I will pour out my Spirit;” the pouring forth the Spirit is an act only of Divine grace and power. “And they shall look upon me whom they have pierced;” the same person pours forth the Spirit as God, and is pierced as man. “The Word was made flesh” (John i. 14). Word from eternity was made flesh in time; Word and flesh in one person; a great God, and a little infant.

2. The terms of this union were infinitely distant. What greater distance can there be than between the Deity and humanity, between the Creator and a creature? Can you imagine the distance between eternity and time, Infinite Power and miserable infirmity, an immortal spirit and dying flesh, the highest Being and nothing? yet these are espoused. A God of unmixed blessedness is linked personally with a man of perpetual sorrows: life incapable to die, joined to a body in that economy incapable to live without dying first; infinite purity, and a reputed sinner; eternal blessedness with a cursed nature, Almightiness and weakness, omniscience and ignorance, immutability and changeableness, incomprehensibleness and comprehensibility; that which cannot be comprehended, and that which can be comprehended; that which is entirely independent, and that which is totally dependent; the Creator forming all things, and the creature made, met together to a personal union; “The word made flesh” (John i. 14), the eternal Son, the “Seed of Abraham” (Heb. ii. 16). What more miraculous, than for God to become man, and man to become God? That a person possessed of all the perfections of the Godhead, should inherit all the imperfections of the manhood in one person, sin only excepted: a holiness incapable of sinning to be made sin; God blessed forever, taking the properties of human nature, and human nature admitted to a union with the properties of the Creator: the fulness of the Deity, and the emptiness of man united together (Col. ii. 9); not by a shining of the Deity upon the humanity, as the light of the sun upon the earth, but by an inhabitation or indwelling of the Deity in the humanity. Was there not need of an Infinite Power to bring together terms so far asunder, to elevate the humanity to be capable of, and disposed for, a conjunction with the Deity? If a clod of earth should be advanced to, and united with the body of the sun, such an advance would evidence itself to be a work of Almighty power: the clod hath nothing in its own nature to render it so glorious, no power to climb up to so high a dignity: how little would such a union be, to that we are speaking of! Nothing less than an Incomprehensible Power could effect what an Incomprehensible Wisdom did project in this affair.

3. Especially since the union is so strait. It is not such a union as is between a man and his house he dwells in, whence he goes out and to which he returns, without any alteration of himself or his house; nor such a union as is between a man and his garment, which both communicate and receive warmth from one another; nor such as is between an artificer and his instrument wherewith he works; nor such a union as one friend hath with another: all these are distant things, not one in nature, but have distinct substances. Two friends, though united by love, are distinct persons; a man and his clothes, an artificer and his instruments, have distinct subsistencies; but the humanity of Christ hath no subsistence, but in the person of Christ. The straitness of this union is expressed, and may be somewhat conceived, by the union of fire with iron; “fire pierceth through all the parts of iron, it unites itself with every particle, bestows a light, heat, purity, upon all of it; you cannot distinguish the iron from the fire, or the fire from the iron, yet they are distinct natures; so the Deity is united to the whole humanity, seasons it, and bestows an excellency upon it, yet the natures still remain distinct. And as during that union of fire with iron, the iron is incapable of rust or blackness, so is the humanity incapable of sin: and as the operation of fire is attributed to the red‑hot iron (as the iron may be said to heat, burn, and the fire may be said to cut and pierce), yet the imperfections of the iron do not affect the fire; so in this mystery, those things which belong to the Divinity are ascribed to the humanity, and those things which belong to the humanity, are ascribed to the Divinity, in regard of the person in whom those natures are united: yet the imperfections of the humanity do not hurt the Divinity.”⁶⁰ The Divinity of Christ is as really united with the humanity, as the soul with the body; the person was one, though the natures were two; so united, that the sufferings of the human nature were the sufferings of that person, and the dignity of the Divine was imputed to the human, by reason of that unity of both in one person; hence the blood of the human nature is said to be the “blood of God” (Acts xx. 28). All things ascribed to the Son of God, may be ascribed to this man; and the things ascribed to this man, may be ascribed to the Son of God, as this man is the Son of God, eternal, Almighty; and it may be said, “God suffered, was crucified,” &c., for the person of Christ is but one, most simple; the person suffered, that was God and Man united, making one person.⁶¹

4. And though the union be so strait, yet without confusion of the natures, or change of them into one another. The two natures of Christ are not mixed, as liquors that incorporate with one another when they are poured into a vessel; the Divine nature is not turned into the human, nor the human into the Divine; one nature doth not swallow up another, and make a third nature distinct from each of them.⁶² The Deity is not turned into the humanity, as air (which is next to a spirit) may be thickened and turned into water, and water may be rarified into air by the power of heat boiling it. The Deity cannot be changed, because the nature of it is to be unchangeable; it would not be Deity, if it were mortal and capable of suffering. The humanity is not changed into the Deity, for then Christ could not have been a sufferer; if the humanity had been swallowed up into the Deity, it had lost its own distinct nature, and put on the nature of the Deity, and, consequently, been incapable of suffering; finite can never, by any mixture, be changed into infinite, nor infinite into finite. This union, in this regard, may be resembled to the union of light and air, which are strictly joined; for the light passes through all parts of the air, but they are not confounded, but remain in their distinct essences as before the union, without the least confusion with one another. The Divine nature remains as it was before the union, entire in itself; only the Divine person assumes another nature to himself.⁶³ The human nature remains, as it would have done, had it existed separately from the Λόγος, except that then it would have had a proper subsistence by itself, which now it borrows from its union with the Λόγος, or, word; but that doth not belong to the constitution of its nature. Now let us consider, what a wonder of power is all this: the knitting a noble soul to a body of clay, was not so great an exploit of Almightiness, as the espousing infinite and finite together. Man is further distant from God, than man from nothing. What a wonder is it, that two natures infinitely distant, should be more intimately united than anything in the world; and yet without any confusion! that the same person should have both a glory and a grief; an infinite joy in the Deity, and an inexpressible sorrow in the humanity! That a God upon a throne should be an infant in a cradle; the thundering Creator be a weeping babe and a suffering man, are such expressions of mighty power, as well as condescending love, that they astonish men upon earth, and angels in heaven.

Thirdly, Power was evident in the progress of his life; in the miracles he wrought. How often did he expel malicious and powerful devils from their habitations; hurl them from their thrones, and make them fall from heaven like lightning! How many wonders were wrought by his bare word, or a single touch! Sight restored to the blind, and hearing to the deaf; palsy members restored to the exercise of their functions; a dismiss given to many deplorable maladies; impure leprosies chased from the persons they had infected, and bodies beginning to putrefy raised from the grave. But the mightiest argument of power was his patience; that He who was, in his Divine nature, elevated above the world, should so long continue upon a dunghill, endure the contradiction of sinners against himself, be patiently subject to the reproaches and indignities of men, without displaying that justice which was essential to the Deity; and, in especial manner, daily merited by their provoking crimes. The patience of man under great affronts, is a greater argument of power, than the brawniness of his arm; a strength employed in the revenge of every injury, signifies a greater infirmity in the soul, than there can be ability in the body.

Fourthly, Divine power was apparent in his resurrection. The unlocking the belly of the whale for the deliverance of Jonas; the rescue of Daniel from the den of lions; and the restraining the fire from burning the three children, were signal declarations of his power, and types of the resurrection of our Saviour. But what are those to that which was represented by them? That was a power over natural causes, a curbing of beasts, and restraining of elements; but in the resurrection of Christ, God exercised a power over himself, and quenched the flames of his own wrath, hotter than millions of Nebuchadnezzar’s furnaces; unlocked the prison doors, wherein the curses of the law had lodged our Saviour, stronger than the belly and ribs of a leviathan. In the rescue of Daniel and Jonas, God overpowered beasts; and in this tore up the strength of the old serpent, and plucked the sceptre from the hand of the enemy of mankind. The work of resurrection, indeed, considered in itself, requires the efficacy of an Almighty power; neither man nor angel can create new dispositions in a dead body, to render it capable of lodging a spiritual soul; nor can they restore a dislodged soul, by their own power, to such a body. The restoring a dead body to life requires an infinite power, as well as the creation of the world; but there was in the resurrection of Christ, something more difficult than this; while he lay in the grave he was under the curse of the law, under the execution of that dreadful sentence, “Thou shalt die the death.” His resurrection was not only the re‑tying the marriage knot between his soul and body, or the rolling the stone from the grave; but a taking off an infinite weight, the sin of mankind, which lay upon him. So vast a weight could not be removed without the strength of an Almighty arm. It is, therefore, not to an ordinary operation, but an operation with power (Rom. i. 4), and such a power wherein the glory of the Father did appear (Rom. vi. 4); “Raised up from the dead by the glory of the Father,” that is, the glorious power of God. As the Eternal generation is stupendous, so is his resurrection, which is called, a new begetting of him (Acts xiii. 33). It is a wonder of power, that the Divine and human nature should be joined; and no less wonder that his person should surmount and rise up from the curse of God, under which he lay. The apostle, therefore, adds one expression to another, and heaps up a variety, signifying thereby that one was not enough to represent it (Eph. i. 19); “Exceeding greatness of power, and working of mighty power, which he wrought in Christ when he raised him from the dead.” It was an hyperbole of power, the excellency of the mightiness of his strength: the loftiness of the expressions seems to come short of the apprehension he had of it in his soul.

II. This power appears in the publication and propagation of the doctrine of redemption. The Divine power will appear, if you consider, 1. The nature of the doctrine. 2. The instruments employed in it. 3. The means they used to propagate it. 4. The success they had.

1. The nature of the doctrine. (1.) It was contrary to the common received reason of the world. The philosophers, the masters of knowledge among the Gentiles, had maxims of a different stamp from it. Though they agreed in the being of a God, yet their notions of his nature were confused and embroiled with many errors; the unity of God was not commonly assented unto; they had multiplied deities according to the fancies they had received from some of a more elevated wit and refined brain than others. Though they had some notion of mediators, yet they placed in those seats their public benefactors, men that had been useful to the world, or their particular countries, in imparting to them some profitable invention. To discard those, was to charge themselves with ingratitude to them, from whom they had received signal benefits, and to whose mediation, conduct, or protection, they ascribed all the success they had been blessed with in their several provinces, and to charge themselves with folly for rendering an honor and worship to them so long. Could the doctrine of a crucified Mediator, whom they had never seen, that had conquered no country for them, never enlarged their territories, brought to light no new profitable invention for the increase of their earthly welfare, as the rest had done, be thought sufficient to balance so many of their reputed heroes? How ignorant were they in the foundations of the true religion! The belief of a Providence was staggering; nor had they a true prospect of the nature of virtue and vice; yet they had a fond opinion of the strength of their own reason, and the maxims that had been handed down to them by their predecessors, which Paul (1 Tim. vi. 20) entitles, a “science falsely so called,” either meant of the philosophers or the Gnostics. They presumed that they were able to measure all things by their own reason; whence, when the apostle came to preach the doctrine of the Gospel at Athens, the great school of reason in that age, they gave him no better a title than that of a babbler (Acts xvii. 18), and openly mocked him (ver. 32); a seed gatherer,⁶⁴ one that hath no more brain or sense than a fellow that gathers up seeds that are spilled in a market, or one that hath a vain and empty sound, without sense or reason, like a foolish mountebank; so slightly did those rationalists of the world think of the wisdom of heaven. That the Son of God should veil himself in a mortal body, and suffer a disgraceful death in it, were things above the ken of reason. Besides, the world had a general disesteem of the religion of the Jews, and were prejudiced against anything that came from them; whence the Romans, that used to incorporate the gods of other conquered nations in their capital, never moved to have the God of Israel worshipped among them. Again, they might argue against it with much fleshly reason: here is a crucified God, preached by a company of mean and ignorant persons, what reason can we have to entertain this doctrine, since the Jews, who, as they tell us, had the prophecies of him, did not acknowledge him? Surely, had there been such predictions, they would not have crucified, but crowned their King, and expected from him the conquest of the earth under their power. What reason have we to entertain him, whom his own nation, among whom he lived, with whom he conversed so unanimously, by the vote of the rulers as well as the rout, rejected? It was impossible to conquer minds possessed with so many errors, and applauding themselves in their own reason, and to render them capable of receiving revealed truths without the influence of a Divine power.

(2.) It was contrary to the customs of the world. The strength of custom in most men, surmounts the strength of reason, and men commonly are so wedded to it, that they will be sooner divorced from anything than the modes and patterns received from their ancestors. The endeavoring to change customs of an ancient standing, hath begotten tumults and furious mutinies among nations, though the change would have been much for their advantage. This doctrine struck at the root of the religion of the world, and the ceremonies, wherein they had been educated from their infancy, delivered to them from their ancestors, confirmed by the customary observance of many ages, rooted in their minds and established by their laws (Acts xviii. 13); “This fellow persuadeth us to worship God contrary to the law;” against customs, to which they ascribed the happiness of their states, and the prosperity of their people, and would put, in the place of this religion they would abolish, a new one instituted by a man, whom the Jews had condemned, and put to death upon a cross, as an impostor, blasphemer, and seditious person. It was a doctrine that would change the customs of the Jews, who were intrusted with the oracles of God. It would bury forever their ceremonial rites, delivered to them by Moses, from that God, who had, with a mighty hand, brought them out of Egypt, consecrated their law with thunders and lightnings from Mount Sinai, at the time of its publication, backed it with severe sanctions, confirmed it by many miracles, both in the wilderness and their Canaan, and had continued it for so many hundred years. They could not but remember how they had been ravaged by other nations, and judgments sent upon them when they neglected and slighted it; and with what great success they were followed when they valued and observed it; and how they had abhorred the Author of this new religion, who had spoken slightly of their traditions, till they put him to death with infamy. Was it an easy matter to divorce them from that worship, upon which were entailed, as they imagined, their peace, plenty, and glory, things of the dearest regard with mankind? The Jews were no less devoted to their ceremonial traditions than the heathen were to their vain superstitions. This doctrine of the gospel was of that nature, that the state of religion, all over the earth, must be overturned by it; the wisdom of the Greeks must vail to it, the idolatry of the people must stoop to it, and the profane customs of men must moulder under the weight of it. Was it an easy matter for the pride of nature to deny a customary wisdom, to entertain a new doctrine against the authority of their ancestors, to inscribe folly upon that which hath made them admired by the rest of the world? Nothing can be of greater esteem with men, than the credit of their lawgivers and founders, the religion of their fathers, and prosperity of themselves: hence the minds of men were sharpened against it. The Greeks, the wisest nation, slighted it as foolish; the Jews, the religious nation, stumbled at it, as contrary to the received interpretations of ancient prophecies and carnal conceits of an earthly glory. The dimmest eye may behold the difficulty to change custom, a second nature: it is as hard as to change a wolf into a lamb, to level a mountain, stop the course of the sun, or change the inhabitants of Africa into the color of Europe. Custom dips men in as durable a dye as nature. The difficulties of carrying it on against the Divine religion of the Jew, and rooted custom of the Gentiles, were unconquerable by any but an Almighty power. And in this the power of God hath appeared wonderfully.

(3.) It was contrary to the sensuality of the world, and the lusts of the flesh. How much the Gentiles were overgrown with base and unworthy lusts at the time of the publication of the gospel, needs no other memento than the apostle’s discourse (Rom. i.). As there was no error but prevailed upon their minds, so there was no brutish affection but was wedded to their hearts. The doctrine proposed to them was not easy; it flattered not the sense, but checked the stream of nature. It thundered down those three great engines whereby the devil had subdued the world to himself: “the lust of the flesh, the lust of the eye, and the pride of life:” not only the most sordid affections of the flesh, but the more refined gratifications of the mind: it stripped nature both of devil and man; of what was commonly esteemed great and virtuous. That which was the root of their fame, and the satisfaction of their ambition, was struck at by this axe of the gospel. The first article of it ordered them to deny themselves, not to presume upon their own worth; to lay their understandings and wills at the foot of the cross, and resign them up to one newly crucified at Jerusalem: honors and wealth were to be despised, flesh to be tamed, the cross to be borne, enemies to be loved, revenge not to be satisfied, blood to be spilled, and torments to be endured for the honor of One they never saw, nor ever before heard of; who was preached with the circumstances of a shameful death, enough to affright them from the entertainment: and the report of a resurrection and glorious ascension were things never heard of by them before, and unknown in the world, that would not easily enter into the belief of men: the cross, disgrace, self‑denial, were only discoursed of in order to the attainment of an invisible world, and an unseen reward, which none of their predecessors ever returned to acquaint them with; a patient death, contrary to the pride of nature, was published as the way to happiness and a blessed immortality: the dearest lusts were to be pierced to death for the honor of this new Lord. Other religions brought wealth and honor; this struck them off from such expectations, and presented them with no promise of anything in this life, but a prospect of misery; except those inward consolations to which before they had been utter strangers, and had never experimented. It made them to depend not upon themselves, but upon the sole grace of God. It decried all natural, all moral idolatry, things as dear to men as the apple of their eyes. It despoiled them of whatsoever the mind, will, and affections of men, naturally lay claim to, and glory in. It pulled self up by the roots, unmanned carnal man, and debased the principle of honor and self‑satisfaction, which the world counted at that time noble and brave. In a word, it took them off from themselves, to act like creatures of God’s framing; to know no more than he would admit them, and do no more than he did command them. How difficult must it needs be to reduce men, that placed all their happiness in the pleasures of this life, from their pompous idolatry and brutish affections, to this mortifying religion! What might the world say? Here is a doctrine will render us a company of puling animals: farewell generosity, bravery, sense of honor, courage in enlarging the bounds of our country, for an ardent charity to the bitterest of our enemies. Here is a religion will rust our swords, canker our arms, dispirit what we have hitherto called virtue, and annihilate what hath been esteemed worthy and comely among mankind. Must we change conquest for suffering, the increase of our reputation for self‑denial, the natural sentiment of self‑preservation for affecting a dreadful death? How impossible was it that a crucified Lord, and a crucifying doctrine should be received in the world without the mighty operation of a divine power upon the hearts of men! And in this also the almighty power of God did notably shine forth.

2. Divine power appeared in the instruments employed for the publishing and propagating the gospel; who were (1.) Mean and worthless in themselves: not noble and dignified with an earthly grandeur, but of a low condition, meanly bred: so far from any splendid estates, that they possessed nothing but their nets; without any credit and reputation in the world; without comeliness and strength; as unfit to subdue the world by preaching, as an army of hares were to conquer it by war: not learned doctors, bred up at the feet of the famous Rabbins at Jerusalem, whom Paul calls “the princes of the world” (1 Cor. ii. 8); nor nursed up in the school of Athens, under the philosophers and orators of the time: not the wise men of Greece, but the fishermen of Galilee; naturally skilled in no language but their own, and no more exact in that than those of the same condition in any other nation: ignorant of everything but the language of their lakes, and their fishing trade; except Paul, called some time after the rest to that employment: and after the descent of the Spirit, they were ignorant and unlearned in everything but the doctrine they were commanded to publish; for the council, before whom they were summoned, proved them to be so, which increased their wonder at them (Acts iv. 13). Had it been published by a voice from heaven, that twelve poor men, taken out of boats and creeks, without any help of learning, should conquer the world to the cross, it might have been thought an illusion against all the reason of men; yet we know it was undertaken and accomplished by them. They published this doctrine in Jerusalem, and quickly spread it over the greatest part of the world. Folly outwitted wisdom, and weakness overpowered strength. The conquest of the east by Alexander was not so admirable as the enterprise of these poor men. He attempted his conquest with the hands of a warlike nation, though, indeed, but a small number of thirty thousand against multitudes, many hundred thousands of the enemies; yet an effeminate enemy; a people inured to slaughter and victory attacked great numbers, but enfeebled by luxury and voluptuousness. Besides, he was bred up to such enterprises, had a learned education under the best philosopher, and a military education under the best commander, and a natural courage to animate him. These instruments had no such advantage from nature; the heavenly treasure was placed in those earthen vessels, as Gideon’s lamps in empty pitchers (Judges vii. 16), that the excellency, or hyperbole, of the power, might be of God (2 Cor. iv. 7), and the strength of his arm be displayed in the infirmity of the instruments. They were destitute of earthly wisdom, and therefore despised by the Jews, and derided by the Gentiles; the publishers were accounted madmen, and the embracers fools. Had they been men of known natural endowments, the power of God had been veiled under the gifts of the creature.

(2.) Therefore a Divine power suddenly spirited them, and fitted them for so great a work. Instead of ignorance, they had the knowledge of the tongues; and they that were scarce well skilled in their own dialect, were instructed on the sudden to speak the most flourishing languages in the world, and discourse to the people of several nations the great things of God (Acts ii. 11). Though they were not enriched with any worldly wealth, and possessed nothing, yet they were so sustained that they wanted nothing in any place where they came; a table was spread for them in the midst of their bitterest enemies. Their fearfulness was changed into courage, and they that a few days before skulked in corners for fear of the Jews (John xx. 19), speak boldly in the name of that Jesus, whom they had seen put to death by the power of the rulers and the fury of the people: they reproach them with the murder of their Master, and outbrave that great people in the midst of their temple, with the glory of that person they had so lately crucified (Acts ii. 23; iii. 13). Peter, that was not long before qualmed at the presence of a maid, was not daunted at the presence of the council, that had their hands yet reeking with the blood of his Master; but being filled with the Holy Ghost, seems to dare the power of the priests and Jewish governors, and is as confident in the council chamber, as he had been cowardly in the high‑priest’s hall (Acts iv. 9), &c., the efficacy of grace triumphing over the fearfulness of nature. Whence should this ardor and zeal, to propagate a doctrine that had already borne the scars of the peoples’ fury be, but from a mighty Power, which changed those hares into lions, and stripped them of their natural cowardice to clothe them with a Divine courage; making them in a moment both wise and magnanimous, alienating them from any consultations with flesh and blood? As soon as ever the Holy Ghost came upon them as a mighty rushing wind, they move up and down for the interest of God; as fish, after a great clap of thunder, are roused, and move more nimbly on the top of the water; therefore, that which did so fit them for this undertaking, is called by the title of “power from on high” (Luke xxiv. 49).

3. The Divine power appears in the means whereby it was propagated.

(1.) By means different from the methods of the world. Not by force of arms, as some religions have taken root in the world. Mahomet’s horse hath trampled upon the heads of men, to imprint an Alcoran in their brains, and robbed men of their goods to plant their religion. But the apostles bore not this doctrine through the world upon the points of their swords; they presented a bodily death where they would bestow an immortal life. They employed not troops of men in a warlike posture, which had been possible for them after the gospel was once spread; they had no ambition to subdue men unto themselves, but to God; they coveted not the possessions of others; designed not to enrich themselves; invaded not the rights of princes, nor the liberties and properties of the people: they rifled them not of their estates, nor scared them into this religion by a fear of losing their worldly happiness. The arguments they used would naturally drive them from an entertainment of this doctrine, rather than allure them to be proselytes to it: their design was to change their hearts, not their government; to wean them from the love of the world, to a love of a Redeemer; to remove that which would ruin their souls. It was not to enslave them, but ransom them; they had a warfare, but not with carnal weapons, but such as were “mighty through God for the pulling down strongholds” (2 Cor. x. 4); they used no weapons but the doctrine they preached. Others that have not gained conquests by the edge of the sword and the stratagems of war, have extended their opinions to others by the strength of human reason, and the insinuations of eloquence. But the apostles had as little flourish in their tongues, as edge upon their swords: their preaching was “not with the enticing words of man’s wisdom” (1 Cor. ii. 4); their presence was mean, and their discourses without varnish; their doctrine was plain, a “crucified Christ;” a doctrine unlaced, ungarnished, untoothsome to the world; but they had the demonstration of the Spirit, and a mighty power for their companion in the work. The doctrine they preached, viz. the death, resurrection and ascension of Christ, are called the powers, not of this world, but “of the world to come” (Heb. vi. 5). No less than a supernatural power could conduct them in this attempt, with such weak methods in human appearance.

(2.) Against all the force, power, and wit of the world. The division in the eastern empire, and the feeble and consuming state of the western, contributed to Mahomet’s success.⁶⁵ But never was Rome in a more flourishing condition: learning, eloquence, wisdom, strength, were at the highest pitch. Never was there a more diligent watch against any innovations; never was that state governed by more severe and suspicious princes, than at the time when Tiberius and Nero held the reins. No time seemed to be more unfit for the entrance of a new doctrine than that age, wherein it begun to be first published; never did any religion meet with that opposition from men. Idolatry hath been often settled without any contest; but this hath suffered the same fate with the institutor of it, and endured the contradictions of sinners against itself: and those that published it, were not only without any worldly prop, but exposed themselves to the hatred and fury, to the racks and tortures, of the strongest powers on earth. It never set foot in any place, but the country was in an uproar (Acts xix. 28); swords were drawn to destroy it; laws made to suppress it; prisons provided for the professors of it; fires kindled to consume them, and executioners had a perpetual employment to stifle the progress of it. Rome, in its conquest of countries, changed not the religion, rites, and modes of their worship: they altered their civil government, but left them to the liberty of their religion, and many times joined with them in the worship of their peculiar gods; and sometime imitated them at Rome, instead of abolishing them in the cities they had subdued. But all their councils were assembled, and their force was bandied “against the Lord, and against his Christ;” and that city that kindly received all manner of superstitions, hated this doctrine with an irreconcileable hatred. It met with reproaches from the wise, and fury from the potentates; it was derided by the one as the greatest folly, and persecuted by the other as contrary to God and mankind; the one were afraid to lose their esteems by the doctrine, and the other to lose their authority by a sedition they thought a change of religion would introduce. The Romans, that had been conquerors of the earth, feared intestine commotions, and the falling asunder the links of their empire: scarce any of their first emperors, but had their swords dyed red in the blood of the Christians. The flesh with all its lusts, the world with all its flatteries, the statesmen with all their craft, and the mighty with all their strength, joined together to extirpate it: though many members were taken off by the fires, yet the church not only lived, but flourished, in the furnace. Converts were made by the death of martyrs; and the flames which consumed their bodies, were the occasion of firing men’s hearts with a zeal for the profession of it. Instead of being extinguished, the doctrine shone more bright, and multiplied under the sickles that were employed to cut it down. God ordered every circumstance so, both in the persons that published it, the means whereby, and the time when, that nothing but his power might appear in it, without anything to dim and darken it.

4. The Divine power was conspicuous in the great success it had under all these difficulties. Multitudes were prophesied of to embrace it; whence the prophet Isaiah, after the prophecy of the death of Christ (Isa. liii.), calls upon the church to enlarge her tents, and “lengthen out her cords” to receive those multitudes of children that should call her mother (Isa. liv. 2, 3); for she should “break forth on the right hand and on the left, and her seed should inherit the Gentiles!” the idolaters and persecutors should list their names in the muster‑roll of the church. Presently, after the descent of the Holy Ghost from heaven upon the apostles, you find the hearts of three thousand melted by a plain declaration of this doctrine; who were a little before so far from having a favorable thought of it, that some of them at least, if not all, had expressed their rage against it, in voting for the condemning and crucifying the Author of it (Acts ii. 41, 42): but in a moment they were so altered, that they breathe out affections instead of fury; neither the respect they had to their rulers, nor the honor they bore to their priests; not the derisions of the people, nor the threatening of punishment, could stop them from owning it in the face of multitudes of discouragements. How wonderful is it that they should so soon, and by such small means, pay a reverence to the servants, who had none for the Master! that they should hear them with patience, without the same clamor against them as against Christ, “Crucify them, crucify them!” but, that their hearts should so suddenly be inflamed with devotion to him dead, whom they so much abhorred when living. It had gained footing not in a corner of the world, but in the most famous cities; in Jerusalem, where Christ had been crucified; in Antioch, where the name of Christians first began; in Corinth, a place of ingenious arts; and Ephesus, the seat of a noted idol. In less than twenty years, there was never a province of the Roman empire, and scarce any part of the known world, but was stored with the professors of it. Rome, that was the metropolis of the idolatrous world, had multitudes of them sprinkled in every corner, whose “faith was spoken of throughout the world” (Rom. i. 8). The court of Nero, that monster of mankind, and the cruelest and sordidest tyrant that ever breathed, was not empty of sincere votaries to it; there were “saints in Cæsar’s house” while Paul was under Nero’s chain (Phil. iv.): and it maintained its standing, and flourished in spite of all the force of hell, two hundred and fifty years before any sovereign prince espoused it. The potentates of the earth had conquered the lands of men, and subdued their bodies; these vanquished hearts and wills, and brought the most beloved thoughts under the yoke of Christ: so much did this doctrine overmaster the consciences of its followers, that they rejoiced more at their yoke, than others at their liberty; and counted it more a glory to die for the honor of it, than to live in the profession of it. Thus did our Saviour reign and gather subjects in the midst of his enemies; in which respect, in the first discovery of the gospel, he is described as “a mighty Conqueror” (Rev. vi. 2), and still conquering in the greatness of his strength. How great a testimony of his power is it, that from so small a cloud should rise so glorious a sun, that should chase before it the darkness and power of hell; triumph over the idolatry, superstition, and profaneness of the world! This plain doctrine vanquished the obstinacy of the Jews, baffled the understanding of the Greeks, humbled the pride of the grandees, threw the devil not only out of bodies, but hearts; tore up the foundation of his empire, and planted the cross, where the devil had for many ages before established his standard. How much more than a human force is illustrious in this whole conduct! Nothing in any age of the world can parallel it: it being so much against the methods of nature, the disposition of the world, and (considering the resistance against it) seems to surmount even the works of creation. Never were there, in any profession, such multitudes, not of bedlams, but men of sobriety, acuteness, and wisdom, that exposed themselves to the fury of the flames, and challenged death in the most terrifying shapes for the honor of this doctrine. To conclude, this should be often meditated upon to form our understandings to a full assent to the gospel, and the truth of it; the want of which consideration of power, and the customariness of an education in the outward profession of it, is the ground of all the profaneness under it, and apostasy from it; the disesteem of the truth it declares, and the neglect of the duties it enjoins. The more we have a prospect and sense of the impressions of Divine power in it, the more we shall have a reverence of the Divine precepts.

III. The third thing is, the power of God appears in the application of redemption, as well as in the Person redeeming, and the publication and propagation of the doctrine of redemption: 1. In the planting grace. 2. In the pardon of sin. 3. In the preserving grace.

First, In the planting grace. There is no expression which the Spirit of God hath thought fit in Scripture to resemble this work to, but argues the exerting of a Divine power for the effecting of it. When it is expressed by light, it is as much as the power of God in the creating the sun; when by regeneration, it is as much as the power of God in forming an infant, and fashioning all the parts of a man; when it is called resurrection, it is as much as the rearing of a body again out of putrified matter; when it is called creation, it is as much as erecting a comely world out of mere nothing, or an inform and uncomely mass. As we could not contrive the death of Christ for our redemption, so we cannot form our souls to the acceptation of it; the infinite efficacy of grace is as necessary for the one, as the infinite wisdom of God was for laying the platform of the other. It is by his power we have whatsoever pertains to godliness as well as life (2 Pet. i. 3); he puts his fingers upon the handle of the lock, and turns the heart to what point he pleases; the action whereby he performs this, is expressed by a word of force; “He hath snatched us from the power of darkness:”⁶⁶ the action whereby it is performed manifests it. In reference to this power, it is called creation, which is a production from nothing; and conversion is a production from something more incapable of that state, than mere nothing is of being. There is greater distance between the terms of sin and righteousness, corruption and grace, than between the terms of nothing and being; the greater the distance is, the more power is required to the producing any thing. As in miracles, the miracle is the greater, where the change is the greater; and the change is the greater, where the distance is the greater. As it was a more signal mark of power to change a dead man to life, than to change a sick man to health; so that the change here being from a term of a greater distance, is more powerful than the creation of heaven and earth. Therefore, whereas creation is said to be wrought by his hands, and the heavens by his fingers, or his word; conversion is said to be wrought by his arm (Isa. liii. 1). In creation, we had an earthly; by conversion, a heavenly state: in creation, nothing is changed into something; in conversion, hell is transformed into heaven, which is more than the turning nothing into a glorious angel. In that thanksgiving of our Saviour, for the revelation of the knowledge of himself to babes, the simple of the world, he gives the title to his Father, of “Lord of heaven and earth” (Matt. xi. 5); intimating it to be an act of his creative and preserving power; that power whereby he formed heaven and earth, hath preserved the standing, and governed the motions of all creatures from the beginning of the world. It is resembled to the most magnificent act of divine power that God ever put forth, viz. that “in the resurrection of our Saviour” (Eph. i. 19); wherein there was more than an ordinary impression of might. It is not so small a power as that whereby we speak with tongues, or whereby Christ opened the mouths of the dumb, and the ears of the deaf, or unloosed the cords of death from a person. It is not that power whereby our Saviour wrought those stupendous miracles when he was in the world: but that power which wrought a miracle that amazed the most knowing angels, as well as ignorant man; the taking off the weight of the sin of the world from our Saviour, and advancing him in his human nature to rule over the angelic host, making him head of principalities and powers; as much as to say, as great as all that power which is displayed in our redemption, from the first foundation to the last line in the superstructure. It is, therefore, often set forth with an emphasis, as “Excellency of power” (2 Cor. iv. 7), and “Glorious power” (2 Pet. i. 3): “to glory and virtue,” we translate it, but it is διὰ δόξης, through glory and virtue, that is, by a glorious virtue or strength.

The instrument whereby it is wrought, is dignified with the title of power. The gospel which God useth in this great affair is called “The power of God to salvation” (Rom. i. 16), and the “Rod of his strength” (Ps. cx. 2); and the day of the gospel’s appearance in the heart is emphatically called, “The day of power” (ver. 3); wherein he brings down strong‑holds and towering imaginations. And, therefore, the angel Gabriel, which name signifies the power of God, was always sent upon those messages which concerned the gospel, as to Daniel, Zacharias, Mary.⁶⁷ The gospel is the power of God in a way of instrumentality, but the almightiness of God is the principal in a way of efficiency. The gospel is the sceptre of Christ; but the power of Christ is the mover of that sceptre. The gospel is not as a bare word spoken, and proposing the thing; but as backed with a higher efficacy of grace; as the sword doth instrumentally cut, but the arm that wields it gives the blow, and makes it successful in the stroke. But this gospel is the power of God, because he edgeth this by his own power, to surmount all resistance, and vanquish the greatest malice of that man he designs to work upon. The power of God is conspicuous,

1. In turning the heart of man against the strength of the inclinations of nature. In the forming of man of the dust of the ground; as the matter contributed nothing to the action whereby God formed it, so it had no principle of resistance contrary to the design of God; but in converting the heart, there is not only wanting a principle of assistance from him in this work, but the whole strength of corrupt nature is alarmed to combat against the power of his grace. When the gospel is presented, the understanding is not only ignorant of it, but the will perverse against it; the one doth not relish, and the other doth not esteem, the excellency of the object. The carnal wisdom in the mind contrives against it, and the rebellious will puts the orders in execution against the counsel of God, which requires the invincible power of God to enlighten the dark mind, to know what it slights; and the fierce will, to embrace what it loathes. The stream of nature cannot be turned, but by a power above nature; it is not all the created power in heaven and earth can change a swine into a man, or a venomous toad into an holy and illustrious angel. Yet this work is not so great, in some respect, as the stilling the fierceness of nature, the silencing the swelling waves in the heart, and the casting out those brutish affections which are born and grow up with us. There would be no, or far less, resistance in a mere animal, to be changed into a creature of a higher rank, than there is in a natural man to be turned into a serious Christian. There is in every natural man a stoutness of heart, a stiff neck, unwillingness to good, forwardness to evil; Infinite Power quells this stoutness, demolisheth these strongholds, turns this wild ass in her course, and routs those armies of turbulent nature against the grace of God. To stop the floods of the sea is not such an act of power, as to turn the tide of the heart. This power hath been employed upon every convert in the world; what would you say, then, if you knew all the channels in which it hath run since the days of Adam? If the alteration of one rocky heart into a pool of water be a wonder of power, what then is the calming and sweetening by his word those 144,000 of the tribes of Israel, and that numberless multitude of all nations and people that shall stand “before the throne” (Rev. vii. 9), which were all naturally so many raging seas? Not one converted soul from Adam to the last that shall be in the end of the world, but is a trophy of the Divine conquest. None were pure volunteers, nor listed themselves in his service, till he put forth his strong arm to draw them to him. No man’s understanding, but was chained with darkness, and fond of it; no man but had corruption in his will, which was dearer to him than anything else which could be proposed for his true happiness. These things are most evident in Scripture and experience.

2. As it is wrought against the inclinations of nature, so against a multitude of corrupt habits rooted in the souls of men. A distemper in its first invasion may more easily be cured, than when it becomes chronical and inveterate. The strength of a disease, or the complication of many, magnifies the power of the physician, and efficacy of the medicine that tames and expels it. What power is that which hath made men stoop, when natural habits have been grown giants by custom; when the putrefaction of nature hath engendered a multitude of worms; when the ulcers are many and deplorable; when many cords, wherewith God would have bound the sinner, have been broken, and (like Sampson) the wicked heart hath gloried in its strength, and grown more proud, that it hath stood like a strong fort against those batteries, under which others have fallen flat; every proud thought, every evil habit captivated, serves for matter of triumph to the “power of God” (2 Cor. x. 5). What resistance will a multitude of them make, when one of them is enough to hold the faculty under its dominion, and intercept its operations? So many customary habits, so many old natures, so many different strengths added to nature, every one of them standing as a barricado against the way of grace; all the errors the understanding is possessed with, think the gospel folly; all the vices the will is filled with, count it the fetter and band. Nothing so contrary to man, as to be thought a fool; nothing so contrary to man, as to enter into slavery. It is no easy matter to plant the cross of Christ upon a heart guided by many principles against the truth of it, and biased by a world of wickedness against the holiness of it. Nature renders a man too feeble and indisposed, and custom renders a man more weak and unwilling to change his hue (Jer. xiii. 23). To dispossess man then of his self‑esteem and self‑excellency; to make room for God in the heart, where there was none but for sin, as dear to him as himself; to hurl down the pride of nature; to make stout imaginations stoop to the cross; to make desires of self‑advancement sink into a zeal for the glorifying of God, and an overruling design for his honor, is not to be ascribed to any but an outstretched arm wielding the sword of the Spirit. To have a heart full of the fear of God, that was just before filled with a contempt of him; to have a sense of his power, an eye to his glory, admiring thoughts of his wisdom, a faith in his truth, that had lower thoughts of him and all his perfections, than he had of a creature; to have a hatred of his habitual lusts, that had brought him in much sensitive pleasure; to loath them as much as he loved them; to cherish the duties he hated; to live by faith in, and obedience to, the Redeemer, who was before so heartily under the conduct of Satan and self; to chase the acts of sin from his members, and the pleasing thoughts of sin from his mind; to make a stout wretch willingly fall down, crawl upon the ground, and adore that Saviour whom before he out‑dared, is a triumphant act of Infinite Power that can subdue all things to itself, and break those multitudes of locks and bolts that were upon us.

3. Against a multitude of temptations and interests. The temptations rich men have in this world are so numerous and strong, that the entrance of one of them into the kingdom of heaven, that is, the entertainment of the gospel, is made by our Saviour an impossible thing with men, and procurable only by the power of God (Luke xviii. 24‒26). The Divine strength only can separate the world from the heart, and the heart from the world. There must be an incomprehensible power to chase away the devil, that had so long, so strong a footing in the affections; to render the soil he had sown with so many tares and weeds, capable of good grain; to make spirits, that had found the sweetness of worldly prosperity, wrapt up all their happiness in it, and not only bent down, but—as it were—buried in earth and mud, to be loosened from those beloved cords, to disrelish the earth for a crucified Christ; I say, this must be the effect of an almighty power.

4. The manner of conversion shews no less the power of God. There is not only an irresistible force used in it, but an agreeable sweetness. The power is so efficacious, that nothing can vanquish it; and so sweet, that none did ever complain of it. The Almighty virtue displays itself invincibly, yet without constraint; compelling the will without offering violence to it, and making it cease to be will: not forcing it, but changing it: not dragging it, but drawing it; making it will where before it nilled; removing the corrupt nature of the will, without invading the created nature and rights of the faculty; not working in us against the physical nature of the will, but working it “to will” (Phil. ii. 13). This work is therefore called creation, resurrection, to shew its irresistible power; it is called illumination, persuasion, drawing, to shew the suitableness of its efficacy to the nature of the human faculties: it is a drawing with cords, which testifies an invincible strength; but, with cords of love, which testifies a delightful conquest. It is hard to determine whether it be more powerful than sweet, or more sweet than powerful. It is no mean part of the power of God to twist together victory and pleasure; to give a blow as delightful as strong, as pleasing to the sufferer, as it is sharp to the sinner.

Secondly, The power of God, in the application of redemption, is evident in the pardoning a sinner.

1. In the pardon itself. The power of God is made the ground of his patience; or the reason why he is patient, is, because he would “shew his power” (Rom. ix. 22). It is a part of magnanimity to pass by injuries: as weaker stomachs cannot concoct the tougher food, so weak minds cannot digest the harder injuries: he that passes over a wrong is superior to his adversary that does it. When God speaks of his own name as merciful, he speaks first of himself as powerful (Exod. xxxiv. 6), “The Lord, The Lord God,” that is, The Lord, the strong Lord, Jehovah, the strong Jehovah. Let the power of my Lord be great, saith Moses, when he prays for the forgiveness of the people:⁶⁸ the word jigdal is written with a great jod, or a jod above the other letters. The power of God in pardoning is advanced beyond an ordinary strain, beyond the creative strength. In the creation, he had power over the creatures; in this, power over himself: in creation, not himself, but the creatures were the object of his power; in that, no attribute of his nature could article against his design. In the pardon of a sinner, after many overtures made to him and refused by him, God exerciseth a power over himself; for the sinner hath dishonored God, provoked his justice, abused his goodness, done injury to all those attributes which are necessary to his relief: it was not so in creation, nothing was incapable of disobliging God from bringing it into being. The dust, which was the matter of Adam’s body, needed only the extrinsic power of God to form it into a man, and inspire it with a living soul: it had not rendered itself obnoxious to Divine justice, nor was capable to excite any disputes between his perfections. But after the entrance of sin, and the merit of death, thereby there was a resistance in justice to the free remission of man: God was to exercise a power over himself, to answer his justice, and pardon the sinner; as well as a power over the creature, to reduce the run away and rebel. Unless we have recourse to the infiniteness of God’s power, the infiniteness of our guilt will weigh us down: we must consider not only that we have a mighty guilt to press us, but a mighty God to relieve us. In the same act of his being our righteousness, he is our strength: “In the Lord have I righteousness and strength” (Isa. xlv. 24).

2. In the sense of pardon. When the soul hath been wounded with the sense of sin, and its iniquities have stared it in the face, the raising the soul from a despairing condition, and lifting it above those waters which terrified it, to cast the light of comfort, as well as the light of grace, into a heart covered with more than an Egyptian darkness, is an act of his infinite and creating power (Isa. lvii. 19); “I create the fruit of the lips; Peace.” Men may wear out their lips with numbering up the promises of grace and arguments of peace, but all will signify no more, without a creative power, than if all men and angels should call to that white upon the wall to shine as splendidly as the sun. God only can create Jerusalem, and every child of Jerusalem a rejoicing (Isa. xlv. 18). A man is no more able to apply to himself any word of comfort, under the sense of sin, than he is able to convert himself, and turn the proposals of the word into gracious affections in his heart. To restore the joy of salvation, is, in David’s judgment, an act of sovereign power, equal to that of creating a clean heart (Ps. li. 10, 12). Alas! it is a state like to that of death; as infinite power can only raise from natural death, so from a spiritual death; also from a comfortless death: “In his favor there is life;” in the want of his favor there is death. The power of God hath so placed light in the sun, that all creatures in the world, all the torches upon earth, kindled together, cannot make it day, if that doth not rise; so all the angels in heaven, and men upon earth, are not competent chirurgeons for a wounded spirit. The cure of our spiritual ulcers, and the pouring in balm, is an act of sovereign creative power: it is more visible in silencing a tempestuous conscience than the power of our Saviour was in the stilling the stormy winds and the roaring waves. As none but infinite power can remove the guilt of sin, so none but infinite power can remove the despairing sense of it.

Thirdly, This power is evident in the preserving grace. As the providence of God is a manifestation of his power in a continued creation, so the preservation of grace is a manifestation of his power in a continued regeneration. To keep a nation under the yoke, is an act of the same power that subdued it. It is this that strengthens men in suffering against the fury of hell (Col. i. 13); it is this that keeps them from falling against the force of hell—the Father’s hand (John x. 29). His strength abates and moderates the violence of temptations; his staff sustains his people under them; his might defeats the power of Satan, and bruiseth him under a believer’s feet. The counter‑workings of indwelling corruption, the reluctances of the flesh against the breathings of the spirit, the fallacy of the senses, and the rovings of the mind, have ability quickly to stifle and extinguish grace, if it were not maintained by that powerful blast that first imbreathed it. No less power is seen in perfecting it, than was in planting it (2 Pet. i. 3); no less in fulfilling the work of faith, than in engrafting the word of faith (2 Thess. i. 11). The apostle well understood the necessity and efficacy of it in the preservation of faith, as well as in the first infusion, when he expresses himself in those terms of a greatness or hyperbole of power, “His mighty power,” or the power of his might (Eph. i. 19). The salvation he bestows, and the strength whereby he effects it, are joined together in the prophet’s song (Isa. xii. 2): “The Lord is my strength and my salvation.” And indeed, God doth more magnify his power in continuing a believer in the world, a weak and half‑rigged vessel, in the midst of so many sands whereon it might split, so many rocks whereon it might dash, so many corruptions within, and so many temptations without, than if he did immediately transport him into heaven, and clothe him with a perfect sanctified nature.—To conclude, what is there, then, in the world which is destitute of notices of Divine power? Every creature affords us the lesson; all acts of Divine government are the marks of it. Look into the word, and the manner of its propagation instructs us in it; your changed natures, your pardoned guilt, your shining comfort, your quelled corruptions, the standing of your staggering graces, are sufficient to preserve a sense, and to prevent a forgetfulness, of this great attribute, so necessary for your support, and conducing so much to your comfort.

Use I. Of information and instruction.

Instruct. 1. If incomprehensible and infinite power belongs to the nature of God, then Jesus Christ hath a divine nature, because the acts of power proper to God are ascribed to him. This perfection of omnipotence doth unquestionably pertain to the Deity, and is an incommunicable property, and the same with the essence of God: he, therefore, to whom this attribute is ascribed, is essentially God. This is challenged by Christ, in conjunction with eternity (Rev. i. 8); “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.” This the Lord Christ speaks of himself. He who was equal with God, proclaims himself by the essential title of the Godhead, part of which he repeats again (ver. 11), and this is the person which “walks in the midst of the seven golden candlesticks,” the person that “was dead and now lives” (ver. 17, 18), which cannot possibly be meant of the Father, the First Person, who can never come under the denomination of having been dead. Being, therefore, adorned with the same title, he hath the same Deity; and though his omnipotence be only positively asserted (ver. 8), yet, his eternity being asserted (ver. 11, 17), it inferreth his immense power; for he that is eternal, without limits of time, must needs be conceived powerful, without any dash of infirmity. Again, when he is said to be a child born, and a son given, in the same breath he is called the Mighty God (Isa. ix. 6). It is introduced as a ground of comfort to the church, to preserve their hopes in the accomplishment of the promises made to them before. They should not imagine him to have only the infirmity of a man, though he was veiled in the appearance of a man. No, they should look through the disguise of his flesh, to the might of his Godhead. The attribute of mighty is added to the title of God, because the consideration of power is most capable to sustain the drooping church in such a condition, and to prop up her hopes. It is upon this account he saith of himself, “Whatsoever things the Father doth, those also doth the Son likewise” (John v. 19). In the creation of heaven, earth, sea, and the preservation of all creatures, the Son works with the same will, wisdom, virtue, power, as the Father works: not as two may concur in an action in a different manner, as an agent and an instrument, a carpenter and his tools, but in the same manner of operation, ὁμοίως, which we translate likeness, which doth not express so well the emphasis of the word. There is no diversity of action between us; what the Father doth, that I do by the same power, with the same easiness in every respect; there is the same creative, productive, conservative power in both of us; and that not in one work that is done, ad extra, but in all, in whatsoever the Father doth. In the same manner, not by a delegated, but natural and essential power, by one undivided operation and manner of working.

1st. The creation, which is a work of Omnipotence, is more than once ascribed to him. This he doth own himself; the creation of the earth, and of man upon it; the stretching out the heavens by his hands, and the forming of “all the hosts of them by his command” (Isa. xlv. 12). He is not only the Creator of Israel, the church (ver. 12), but of the whole world, and every creature on the face of the earth, and in the glories of the heavens; which is repeated also ver. 18, where, in this act of creation, he is called God himself, and speaks of himself in the term Jehovah; and swears by himself (ver. 23). What doth he swear? “That unto me every knee shall bow, and every tongue shall swear.” Is this Christ? Yes, if the apostle may be believed, who applies it to him (Rom. xiv. 11) to prove the appearance of all men before the judgment‑seat of Christ, whom the prophet calls (ver. 15) “a God that hides himself;” and so he was a hidden God when obscured in our fleshly infirmities. He was in conjunction with the Father when the sea received his decree, and the foundations of the earth were appointed; not as a spectator, but as an artificer, for so the word in Prov. viii. 30, signifies, “as one brought up with him;” it signifies also, “a cunning workman” (Cant. vii. 1). He was the east, or the sun, from whence sprang all the light of life and being to the creature; so the word קדם (ver. 22), which is translated, “before his works of old,” is rendered by some, and signifies the east as well as before: but if it notes only his existence before, it is enough to prove his Deity. The Scripture doth not only allow him an existence before the world, but exalts him as the cause of the world: a thing may precede another that is not the cause of that which follows; a precedency in age doth not entitle one brother, or thing, the cause of another: but our Saviour is not only ancienter than the world, but is the Creator of the world (Heb. i. 10, 11). “Who laid the foundations of the earth, and the heavens are the work of his hands.” So great an eulogy cannot be given to one destitute of omnipotence; since the distance between being and not being is so vast a gulf that cannot be surmounted and stepped over, but by an Infinite Power: he is the first and the last, that called the “generations from the beginning” (Isa. xli. 4), and had an almighty voice to call them out of nothing. In which regard he is called the “everlasting Father” (Isa. ix. 6), as being the efficient of creation; as God is called the Father of the rain, or as father is taken for the inventor of an art; as Jubal, the first framer and inventor of music, is called “the father of such as handle the harp” (Gen. iv. 21). And that Person is said to “make the sea, and form the dry land by his hands” (Ps. xcv. 5, 6) against whom we are exhorted not to harden our hearts, which is applied to Christ by the apostle (Heb. iii. 8); in ver. 6, he is called “a great King,” and “a great God our Maker.” The places wherein the creation is attributed to Christ, those that are the antagonists of his Deity, would evade by understanding them of the new, or evangelical, not of the first, old material creation: but what appearance is there for such a sense? Consider,

(1.) That of Heb. i. 10, 11, it is spoken of that earth and heavens which were in the beginning of time; it is that earth shall perish, that heaven that shall be folded up, that creation that shall grow old towards a decay; that is, only the visible and material creation: the spiritual shall endure forever; it grows not old to decay, but grows up to a perfection; it sprouts up to its happiness, not to its detriment. The same Person creates that shall destroy, and the same world is created by him that shall be destroyed by him, as well as it subsisted by virtue of his omnipotency.

(2.) Can that also (Heb. i. 2), “By whom also he made the worlds,” speaking of Christ, bear the same plea? It was the same Person by whom “God spake to us in these last times,” the same Person which he hath constituted “Heir of all things, by whom also he made the worlds:” and the particle also, intimates it to be a distinct act from his speaking or prophetical office, whereby he restored and new created the world, as well as the rightful foundation God had to make him “Heir of all things.” It refers likewise, not to the time of Christ’s speaking upon earth, but to something past, and something different from the publication of the gospel: it is not “doth make,” which had been more likely if the apostle had meant only the new creation; but “hath made,”⁶⁹ referring to time long since past, something done before his appearance upon earth as a Prophet: “By whom also he made the worlds,” or ages, all things subjected to, or measured by time; which must be meant according to the Jewish phrase of this material visible world: so they entitle God in their Liturgy, the “Lord of Ages,” that is, the Lord of the world, and all ages and revolutions of the world, from the creation to the last period of time. If anything were in being before this frame of heaven and earth, and within the compass of time, it received being and duration from the Son of God. The apostle would give an argument to prove the equity of making him Heir of all things as Mediator, because he was the framer of all things as God. He may well be the Heir or Lord of angels as well as men, who created angels as well as men: all things were justly under his power as Mediator, since they derived their existence from him as Creator.

(3.) But what evasion can there be for that (Col. i. 16)? “By him were all things created that are in heaven and that are in earth, whether they be thrones, or dominions, or principalities, or powers, all things were created by him and for him.” He is said to be the Creator of material and visible things, as well as spiritual and invisible; of things in heaven, which needed no restoration, as well as things on earth, which were polluted by sin, and stood in need of a new creation. How could the angels belong to the new creation, who had never put off the honor and purity of the first? Since they never divested themselves of their original integrity, they could not be reinvested with that which they never lost. Besides, suppose the holy angels be one way or other reduced as parts of the new creation, as being under the mediatory government of our Saviour, as their Head, and in regard of their confirmation by him in that happy state. In what manner shall the devils be ranked among new creatures? They are called principalities and powers as well as the angels, and may come under the title of things invisible: that they are called principalities and powers is plain (Eph. vi. 12): “For we wrestle not against flesh and blood, but against principalities and powers, and the rulers of the darkness of this world; against spiritual wickedness in high places.” Good angels are not there meant, for what war have believers with them, or they with believers? They are the guardians of them, since Christ hath taken away the enmity between our Lord and theirs, in whose quarrel they were engaged against us: and since the apostle, speaking of “all things created by him,” expresseth it so, that it cannot be conceived he should except anything; how come the finally impenitent and unbelievers, which are things in earth, and visible, to be listed here in the roll of new creatures? None of these can be called new creatures, because they are subjected to the government of Christ; no more than the earth and sea, and the animals in it, are made new creatures, because they are all under the dominion of Christ and his providential government. Again, the apostle manifestly makes the creation he here speaks of, to be the material, and not the new creation; for that he speaks of afterwards as a distinct act of our Lord Jesus, under the title of Reconciliation (Col. i. 20, 21), which was the restoration of the world, and the satisfying for that curse that lay upon it. His intent is here to show that not an angel in heaven, nor a creature upon earth, but was placed in their several degrees of excellency by the power of the Son of God, who, after that act of creation, and the entrance of sin, was the “reconciler” of the world through the blood of his cross.

(4.) There is another place as clear (John i. 3): “All things were made by him, and without him was nothing made that was made.” The creation is here ascribed to him; affirmatively, “All things were made by him;” negatively, there was nothing made without him: and the words are emphatical, οὐδὲ ἕν, not one thing; excepting nothing; including invisible things, as well as things conspicuous to sense only, mentioned in the story of the creation (Gen. i.); not only the entire mass, but the distinct parcels, the smallest worm and the highest angel, owe their original to him. And if not one thing, then the matter was not created to his hands; and his work consisted not only in the forming things from that matter: if that one thing of matter were excepted, a chief thing were excepted; if {084} not one thing were excepted, then he created something of nothing, because spirits, as angels and souls, are not made of any pre‑existing or fore‑created matter. How could the evangelist phrase it more extensively and comprehensively? This is a character of Omnipotency; to create the world, and everything in it, of nothing, requires an infinite virtue and power. If all things were created by Him, they were not created by him as man, because himself, as man, was not in being before the creation; if all things were made by him, then himself was not made, himself was not created; and to be existent without being made, without being created, is to be unboundedly omnipotent. And if we understand it of the new creation, as they do that will not allow him an existence in his Deity before his humanity, it cannot be true of that; for how could he regenerate Abraham, make Simeon and Anna new creatures, who “waited for the salvation of Israel,” and form John Baptist, and fill him with the Holy Ghost, even from the womb (Luke i. 15), who belonged to the new creation, and was to prepare the way, if Christ had not a being before him? The evangelist alludes to, and explains the history of the creation, in the beginning, and acquaints us what was meant by God, said so often, viz. the eternal Word, and describes him in his creative power, manifested in the framing the world, before he describes him in his incarnation, when he came to lay the foundation of the restoration of the world (John i. 14), “The Word was made flesh;” this Word who was “with God, who was God, who made all things,” and gave being to the most glorious angels and the meanest creature without exception; this Word, in time, “was made flesh.”

(5.) The creation of things mentioned in these Scriptures cannot be attributed to him as an instrument. As if when it is said, “God created all things by him, and by him made the worlds,” we were to understand the Father to be the agent, and the Son to be a tool in his Father’s hand, as an axe in the hand of a carpenter, or a file in the hand of a smith, or a servant acting by command as the organ of his master. The preposition per, or διά, doth not always signify an instrumental cause: when it is said, that the apostle gave the Thessalonians a command “by Jesus Christ” (1 Thess. iv. 2), was Christ the instrument, and not the Lord of that command the apostle gave? The immediate operation of Christ dwelling in the apostles, was that whereby they gave the commands to their disciples. When we are called “by God” (1 Cor. i. 9), is he the instrumental, or principal cause of our effectual vocation? And can the will of God be the instrument of putting Paul into the apostleship, or the sovereign cause of investing him with that dignity, when he calls himself an “Apostle by the will of God” (Eph. i. 3)? And when all things are said to be through God, as well as of him, must he be counted the instrumental cause of his own creation, counsels, and judgments (Rom. xi. 36)? When we “mortify the deeds of the body through the Spirit” (Rom. viii. 13), or keep the “treasure of the word by the Holy Ghost” (2 Tim. i. 14), is the Holy Ghost of no more dignity in such acts than an instrument? Nor doth the gaining a thing by a person make him a mere instrument or inferior; as when a man gains his right in a way of justice against his adversary by the magistrate, is the judge inferior to the suppliant? If the Word were an instrument in creation, it must be a created or uncreated instrument: if created, it could not be true what the Evangelist saith, that “all things were made by him,” since himself, the principal thing, could not be made by himself: if uncreated, he was God, and so acted by a Divine omnipotency, which surmounts an instrumental cause. But, indeed, an instrument is impossible in creation, since it is wrought only by an act of the Divine will. Do we need any organ to an act of volition? The efficacious will of the Creator is the cause of the original of the body of the world, with its particular members and exact harmony. It was formed “by a word, and established by a command” (Ps. xxxiii. 9); the beauty of the creation stood up at the precept of his will. Nor was the Son a partial cause; as when many are said to build a house, one works one part, and another frames another part: God created all things by the immediate operation of the Son, in the unity of essence, goodness, power, wisdom; not an extrinsic, but a connatural instrument. As the sun doth illustrate all things by his light, and quickens all things by his heat, so God created the worlds by Christ, as he was the “brightness or splendor of his glory, the exact image of his person;” which follows the declaration of his making the worlds by him (Heb. i. 3, 4), to show, that he acted not as an instrument, but one in essential conjunction with him, as light and brightness with the sun. But suppose he did make the world as a kind of instrument, he was then before the world, not bounded by time; and eternity cannot well be conceived belonging to a Being without omnipotency. He is the End, as well as the Author, of the creatures (Col. i. 16); not only the principle which gave them being, but the sea, into whose glory they run and dissolve themselves, which consists not with the meanness of an instrument.

2d. As creation, so preservation, is ascribed to Him (Col. i. 17). “By him all things consist.” As he preceded all things in his eternity, so he establishes all things by his omnipotency, and fixes them in their several centres, that they sink not into that nothing from whence he fetched them. By him they flourish in their several beings, and observe the laws and orders he first appointed: that power of his which extracted them from insensible nothing, upholds them in their several beings with the same facility as he spake being into them, even “by the word of his power” (Heb. i. 3), and by one creative continued voice, called all generations, from the beginning to the period of the world (Isa. xli. 4), and causes them to flourish in their several seasons. It is “by him kings reign, and princes decree justice,” and all things are confined within the limits of government. All which are acts of an Infinite Power.

3d. Resurrection is also ascribed to Him. The body crumbled to dust, and that dust blown to several quarters of the world, cannot be gathered in its distinct parts, and new formed for the entertainment of the soul, without the strength of an infinite arm. This he will do, and more; change the vileness of an earthly body into the glory of an heavenly one; a dusty flesh into a spiritual body, which is an argument of a power invincible, to which all things cannot but stoop; for it is by such an operation, which testifies an ability “to subdue all things to himself” (Phil. iii. 21), especially when he works it with the same ease as he did the creation, by the power of his voice. (John v. 28), “All that are in the graves shall hear his voice, and shall come forth:” speaking them into a restored life from insensible dust, as he did into being from an empty nothing. The greatest acts of power are owned to belong to creation, preservation, resurrection. Omnipotence, therefore, is his right; and, therefore, a Deity cannot be denied to him that inherits a perfection essential to none but God, and impossible to be entrusted in, or managed by the hands of any creatures. And this is no mean comfort to those that believe in him: he is, in regard of his power, “the horn of salvation;” so Zacharias sings of him (Luke i. 69). Nor could there be any more mighty found out upon whom God could have “laid our help” (Ps. lxxxix. 19). No reason, therefore, to doubt his ability to save to the utmost, who hath the power of creation, preservation, and resurrection in his hands. His promises must be accomplished, since nothing can resist him: he hath power to fulfil his word, and bring all things to a final issue, because he is Almighty: by his outstretched arm in the deliverance of his Israel from Egypt, (for it was his arm, 1 Cor. x.) he showed that he was able to deliver us from spiritual Egypt. The charge of Mediator to expiate sin, vanquish hell, form a church, conduct and perfect it, are not to be effected by a person of less ability than infinite. Let this almightiness of His be the bottom, wherein to cast and fix the anchor of our hopes.

Instruct. 2. Hence may be inferred the Deity of the Holy Ghost. Works of omnipotency are ascribed to the Spirit of God: by the motion of the wings of this Spirit, as a bird over her eggs, was that rude and unshapen mass hatched into a comely world.⁷⁰ The stars,—or perhaps the angels, are meant by the “garnishing of the heavens” in the verse before the text,—were brought forth in their comeliness and dignity, as the ornaments of the upper world, by this Spirit; “By his Spirit he hath garnished the heavens.” To this Spirit Job ascribes the formation both of the body and soul, under the title of Almighty (Job xxxiii. 4), “The Spirit of God hath made me, and the breath of the Almighty hath given me life.” Resurrection, another work of omnipotency, is attributed to him (Rom. viii. 11). The conception of our Saviour in the womb; the miracles that he wrought, were by the power of the Spirit in him. Power is a title belonging to him, and sometimes both are put together (1 Thess. i. 5, and other places). And that great power of changing the heart, and sanctifying a polluted nature, a work greater than creation, is frequently acknowledged in the Scripture to be the peculiar act of the Holy Ghost. The Father, Son, Spirit, are one principle in creation, resurrection, and all the works of omnipotence.

Instruct. 3. Inference from the doctrine. The blessedness of God is hence evidenced. If God be Almighty, he can want nothing; all want speaks weakness. If he doth what he will, he cannot be miserable; all misery consists in those things which happen contrary to our will. There is nothing can hinder his happiness, because nothing can resist his power. Since he is omnipotent, nothing can hurt him, nothing can strip him of what he hath, of what he is.⁷¹ If he can do whatsoever he will, he cannot want anything that he wills. He is as happy, as great, as glorious, as he will; for he hath a perfect liberty of will to will, and a perfect power to attain what he will; his will cannot be restrained, nor his power meted. It would be a defect in blessedness, to will what he were not able to do: sorrow is the result of a want of power, with a presence of will. If he could will anything which he could not effect, he would be miserable, and no longer God: he can do whatsoever he pleases, and therefore can want nothing that pleases him.⁷² He cannot be happy, the original of whose happiness is not in himself: nothing can be infinitely happy, that is limited and bounded.

Instruct. 4. Hence is the ground for the immutability of God. As he is incapable of changing his resolves, because of his infinite wisdom, so he is incapable of being forced to any change, because of his infinite power. Being almighty, he can be no more changed from power to weakness; than, being all‑wise, he can be changed from wisdom to folly; or, being omniscient, from knowledge to ignorance. He cannot be altered in his purposes, because of his wisdom; nor in the manner and method of his actions, because of his infinite strength. Men, indeed, when their designs are laid deepest, and their purposes stand firmest, yet are forced to stand still, or change the manner of the execution of their resolves, by reason of some outward accidents that obstruct them in their course; for, having not wisdom to foresee future hindrances, they have not power to prevent them, or strength to remove them, when they unexpectedly interpose themselves between their desire and performance; but no created power has strength enough to be a bar against God. By the same act of his will that he resolves a thing, he can puff away any impediments that seem to rise up against him. He that wants no means to effect his purposes, cannot be checked by anything that riseth up to stand in his way; heaven, earth, sea, the deepest places, are too weak to resist his will (Ps. cxxxv. 6). The purity of the angels will not, and the devil’s malice cannot, frustrate his will; the one voluntarily obeys the beck of his hand, and the other is vanquished by the power of it. What can make him change his purposes; who (if he please) can dash the earth against the heavens in the twinkling of an eye, untying the world from its centre, clap the stars and elements together into one mass, and blow the whole creation of men and devils into nothing? Because he is almighty, therefore he is immutable.

Instruct. 5. Hence is inferred the providence of God, and his government of the world. His power, as well as his wisdom, gives him a right to govern: nothing can equal him, therefore nothing can share the command with him; since all things are his works, it is fittest they should be under his order: he that frames a work, is fittest to guide and govern it. God hath the most right to govern, because he hath knowledge to direct his power, and power to execute the results of his wisdom: he knows what is convenient to order, and hath strength to effect what he orders. As his power would be oppressive without goodness and wisdom, so his goodness and wisdom would be fruitless without power. An artificer that hath lost his hands may direct, but cannot make an engine: a pilot that hath lost his arms may advise the way of steerage, but cannot hold the helm; something is wanting in him to be a complete governor: but since both counsel and power are infinite in God, hence results an infinite right to govern, and an infinite fitness, because his will cannot be resisted, his power cannot be enfeebled or diminished; he can quicken and increase the strength of all means as he pleases. He can hold all things in the world together, and preserve them in those functions wherein he settled them, and conduct them to those ends for which he designed them. Every artificer, the more excellent he is, and the more excellency of power appears in his work, is the more careful to maintain and cherish it. Those that deny Providence, do not only ravish from him the bowels of his goodness, but strip him of a main exercise of his power, and engender in men a suspicion of weariness and feebleness in him; as though his strength had been spent in making them, that none is left to guide them. They would make him headless in regard of his wisdom, and bowelless in regard of his goodness, and armless in regard of his strength. If he did not, or were not able to preserve and provide for his creatures, his power in making them would be, in a great part, an invisible power; if he did not preserve what he made, and govern what he preserves, it would be a kind of strange and rude power, to make, and suffer it to be dashed in pieces at the pleasure of others. If the power of God should relinquish the world, the life of things would be extinguished, the fabric would be confounded, and fall into a deplorable chaos. That which is composed of so many various pieces, could not maintain its union, if there were not a secret virtue binding them together and maintaining those varieties of links. Well, then, since God is not only so good, that he cannot will anything but what is good; so wise, that he cannot err or mistake; but also so able, that he cannot be defeated or mated; he hath every way a full ability to govern the world: where those three are infinite, the right and fitness resulting from thence is unquestionable: and, indeed, to deny God this active part of his power, is to render him weak, foolish, cruel, or all.

Instruct. 6. Here is a ground for the worship of God. Wisdom and power are the grounds of the respect we give to men; they being both infinite in God, are the foundation of a solemn honor to be returned to him by his creatures. If a man makes a curious engine, we honor him for his skill; if another vanquish a vigorous enemy, we admire him for his strength: and shall not the efficacy of God’s power in creation, government, redemption, enflame us with a sense of the honor of his name and perfections? We admire those princes that have vast empires, numerous armies, that have a power to conquer their enemies, and preserve their own people in peace. How much more ground have we to pay a mighty reverence to God, who, without trouble and weariness, made and manages this vast empire of the world by a word and beck! What sensible thoughts have we of the noise of thunder, the power of the sun, the storms of the sea! These things that have no understanding have struck men with such a reverence, that many have adored them as gods. What reverence and adoration doth this mighty power, joined with an infinite wisdom in God, demand at our hands! All religion and worship stands especially upon two pillars, goodness, and power in God; if either of these were defective, all religion would faint away. We can expect no entertainment with him without goodness, nor any benefit from him without power. This God prefaceth to the command to worship him, the benefit his goodness had conferred upon them, and the powerful manner of conveyance of it to them (2 Kings xvii. 36): “The Lord brought you up from the land of Egypt with great power, and an out‑stretched arm; him shall you fear, and him shall you worship, and to him shall you do sacrifice.” Because this attribute is a main foundation of prayer, the Lord’s Prayer is concluded with a doxology of it, “For thine is the kingdom, the power, and the glory.” As he is rich, possessing all blessings; so he is powerful, to confer all blessings on us, and make them efficacious to us. The Jews repeat many times in their prayers, some say an hundred times, מלך העולם, “The King of the world;” it is both an awe and an encouragement.⁷³ We could not, without consideration of it, pray in faith of success; nay, we could not pray at all, if his power were defective to help us, and his mercy too weak to relieve us. Who would solicit a lifeless, or lie a prostrate suppliant, to a feeble arm? Upon this ability of God, our Saviour built his petitions (Heb. v. 7): “He offered up strong cries unto Him that was able to save him from death.” Abraham’s faith hung upon the same string (Rom. iv. 21), and the captived church supplicates God to act according to the greatness of his power (Ps. lxxix. 11). In all our addresses this is to be eyed and considered; God is able to help, to relieve, to ease me, let my misery be never so great, and my strength never so weak (Matt. viii. 2): “If thou wilt, thou canst make me clean,” was the consideration the leper had when he came to worship Christ; he was clear in his power, and therefore worshipped him, though he was not equally clear in his will. All worship is shot wrong that is not directed to, and conducted by, the thoughts of this attribute, whose assistance we need. When we beg the pardon of our sins, we should eye mercy and power; when we beg his righting us in any case where we are unjustly oppressed, we do not eye righteousness without power; when we plead the performance of his promise, we do not regard his faithfulness only without the prop of his power. As power ushers in all the attributes of God in their exercise and manifestation in the world, so should it be the butt our eyes should be fixed upon in all our acts of worship: as without his power his other attributes would be useless, so without due apprehensions of his power our prayers will be faithless and comfortless. The title in the Lord’s prayer directs us to a prospect both of his goodness and power; his goodness in the word Father, his greatness, excellency, and power, in the word Heaven. The heedless consideration of the infiniteness of this perfection roots up piety in the midst of us, and makes us so careless in worship. Did we more think of that Power that raised the world out of nothing, that orders all creatures by an act of his will, that performed so great an exploit as that of our redemption, when masterless sin had triumphed over the world, we should give God the honor and adoration which so great an excellency challengeth and deserves at our hands, though we ourselves had not been the work of his hands, or the monuments of his strength; how could any creature engross to itself that reverence from us which is due to the powerful Creator, of whom it comes infinitely short in strength as well as wisdom?

Instruct. 7. From this we have a ground for the belief of the resurrection. God aims at the glory of his power, as well as the glory of any other attribute. Moses else would not have culled out this as the main argument, in his pleading with God, for the sheathing the sword which he began to draw out against them in the wilderness (Numb. xiv. 16): “The nations will say, Because the Lord was not able to bring these people into the land which he sware to them,” &c. As the finding out the particulars of the dust of our bodies discovers the vastness of his knowledge, so to raise them will manifest the glory of his power as much as creation; bodies that have mouldered away into multitudes of atoms, been resolved into the elements, passed through varieties of changes, been sometimes the matter to lodge the form of a plant, or been turned into the substance of a fish or fowl, or vapored up into a cloud, and been part of that matter which hath compacted a thunder‑bolt, disposed of in places far distant, scattered by the winds, swallowed and concocted by beasts; for these to be called out from their different places of abode, to meet in one body, and be restored to their former consistency, in a marriage union, in the “twinkling of an eye” (1 Cor. xv. 22), it is a consideration that may justly amaze us, and our shallow understandings are too feeble to comprehend it. But is it not credible, since all the disputes against it may be silenced by reflections on Infinite Power, which nothing can oppose, for which nothing can be esteemed too difficult to effect, which doth not imply a contradiction in itself? It was no less amazing to the blessed virgin to hear a message that she should conceive a Son without knowing a man; but she is quickly answered, by the angel, with a “Nothing is impossible to God” (Luke i. 34, 37). The distinct parts off our bodies cannot be hid from his all‑seeing eye, wherever they are lodged, and in all the changes they pass through, as was discoursed when the Omniscience of God was handled; shall, then, the collection of them together be too hard for his invincible power and strength, and the uniting all those parts into a body, with new dispositions to receive their several souls, be too big and bulky for that Power which never yet was acquainted with any bar? Was not the miracle of our Saviour’s multiplying the loaves, suppose it had not been by a new creation, but a collection of grain from several parts, very near as stupendous as this? Had any one of us been the only creatures made just before the matter of the world, and beheld that inform chaos covered with a thick darkness, mentioned Gen. i. 2, would not the report, that from this dark deep, next to nothing, should be raised such a multitude of comely creatures, with such innumerable varieties of members, voices, colors, motions, and such numbers of shining stars, a bright sun, one uniform body of light from this darkness, that should, like a giant, rejoice to run a race, for many thousands of years together, without stop or weariness; would not all these have seemed as incredible as the collection of scattered dust? What was it that erected the innumerable host of heaven, the glorious angels, and glittering stars, for aught we know more numerous than the bodies of men, but an act of the Divine will? and shall the power that wrought this sink under the charge of gathering some dispersed atoms, and compacting them into a human body? Can you tell how the dust of the ground was kneaded by God into the body of man, and changed into flesh, skin, hair, bones, sinews, veins, arteries, and blood, and fitted for so many several activities, when a human soul was breathed into it?⁷⁴ Can you imagine how a rib, taken from Adam’s side, a lifeless bone, was formed into head, hands, feet, eyes? Why may not the matter of men, which have been, be restored, as well as that which was not, be first erected? Is it harder to repair those things which were, than to create those things which were not? Is there not the same Artificer? Hath any disease or sickliness abated his power? Is the Ancient of Days grown feeble? or shall the elements, and other creatures, that alway yet obeyed his command, ruffle against his raising voice, and refuse to disgorge those remains of human bodies they have swallowed up in their several bowels? Did the whole world, and all the parts of it, rise at his word? and shall not some parts of the world, the dust of the dead, stand up out of the graves at a word of the same mighty efficacy? Do we not annually see those marks of power which may stun our incredulity in this concern? Do you see in a small acorn, or little seed, any such sights, as a tree with body, bark, branches, leaves, flowers, fruit—where can you find them? Do you know the invisible corners where they lurk in that little body? And yet these you afterwards view rising up from this little body, when sown in the ground, that you could not possibly have any prospect of when you rolled it in your hand, or opened its bowels. And why may not all the particulars of our bodies, however disposed as to their distinct natures invisibly to us, remain distinct, as well as if you mingle a thousand seeds together? they will come up in their distinct kinds, and preserve their distinct virtues. Again, is not the making heaven and earth, the union of the Divine and human nature, eternity and infirmity, to make a virgin conceive a Son, bear the Creator, and bring forth the Redeemer, to form the blood of God of the flesh of a virgin, a greater work than the calling together and uniting the scattered parts of our bodies, which are all of one nature and matter? And since the power of God is manifested in pardoning innumerable sins, is not the scattering our transgressions, as far as the east is from the west, as the expression is, Ps. ciii. 12, and casting such numbers into the depths of the sea, which is God’s power over himself, a greater argument of might than the recalling and repairing the atoms of our bodies from their various receptacles? It is not hard for them to believe this of the resurrection, that have been sensible of the weight and force of their sins, and the power of God in pardoning and vanquishing that mighty resistance which was made in their hearts against the power of his renewing and sanctifying grace. The consideration of the infinite power of God is a good ground of the belief of the resurrection.

Instruct. 8. Since the power of God is so great and incomprehensible, how strange is it that it should be contemned and abused by the creatures as it is! The power of God is beaten down by some, outraged by others, blasphemed by many, under their sufferings. The stripping God of the honor of his creation, and the glory of his preservation of the world, falls under this charge: thus do they that deny his framing the world alone, or thought the first matter was not of God’s creation, and such as fancied an evil principle, the author of all evil, as God is the author of all good, and so exempt from the power of God, that it could not be vanquished by him. These things have formerly found defenders in the world; but they are, in themselves, ridiculous and vain, and have no footing in common reason, and are not worthy of debate in a christian auditory.

In general, all idolatry in the world did arise from the want of a due notion of this Infinite Power. The heathen thought one God was not sufficient for the managing all things in the world, and therefore they feigned several gods, that had several charges; as Ceres presided over the fruits of the earth; Esculapius over the cure of distempers; Mercury for merchandise and trade; Mars for war and battles; Apollo and Minerva for learning and ingenious arts; and Fortune for casual things. Whence doth the other sort of idolatry, the adoring our bags and gold, our dependencies on, and trusting in, creatures for help arise, but from ignorance of God’s power, or mean and slender apprehensions of it? First, there is a contempt of it. Secondly, An abuse of it.

1. It is contemned in every sin, especially in obstinacy in sin. All sin whatsoever is built upon some false notion or monstrous conception of one or other of God’s perfections, and in particular of this. It includes a secret and lurking imagination, that we are able to grapple with Omnipotence, and enter the lists with Almightiness; what else can be judged of the apostle’s expression (1 Cor. x. 22), “Do we provoke the Lord to jealousy; are we stronger than he?” Do we think we have an arm too powerful for that justice we provoke, and can repel that vengeance we exasperate? Do we think we are an even match for God, and are able to despoil him of his Divinity? To despise his will, violate his order, practise what he forbids with a severe threatening, and pawns his power to make it good, is to pretend to have an arm like God, and be able to thunder with a voice equal or superior to him, as the expression is (Job xl. 9). All security in sin is of this strain; when men are not concerned at Divine threatenings, nor staggered in their sinful race, they intimate, that the declarations of Divine Power are but vain‑glorious boastings; that God is not so strong and able as he reports himself to be; and therefore they will venture it, and dare him to try, whether the strength of his arm be as forcible as the words of his mouth are terrible in his threats; this is to believe themselves Creators, not creatures. We magnify God’s power in our wants, and debase it in our rebellions; as though Omnipotence were only able to supply our necessities, and unable to revenge the injuries we offer him.

2. This power is contemned in distrust of God. All distrust is founded in a doubting of his truth, as if he would not be as good as his word; or of his omniscience, as if he had not a memory to retain his word; or of his power, as if he could not be as great as his word. We measure the infinite power of God by the short line of our understandings, as if infinite strength were bounded within the narrow compass of our finite reason; as if he could do no more than we were able to do. How soon did those Israelites lose the remembrance of God’s outstretched arm, when they uttered that atheistical speech (Ps. lxxviii. 19), “Can God furnish a table in the wilderness?” As if he that turned the dust of Egypt into lice, for the punishment of their oppressors, could not turn the dust of the wilderness into corn, for the support of their bodies! As if he that had miraculously rebuked the Red Sea, for their safety, could not provide bread, for their nourishment! Though they had seen the Egyptians with lost lives in the morning, in the same place where their lives had been miraculously preserved in the evening, yet they disgrace that experimental power, by opposing to it the stature of the Anakims, the strength of their cities, and the height of their walls (Numb. xiii. 32). And (Numb. xiv. 3). “Wherefore hath the Lord brought us into this land to fall by the sword?” As though the giants of Canaan were too strong for Him, for whom they had seen the armies of Egypt too weak. How did they contract the almightiness of God into the littleness of a little man, as if he must needs sink under the sword of a Canaanite? This distrust must arise either from a flat atheism, a denial of the being of God, or his government of the world; or unworthy conceits of a weakness in him, that he had made creatures too hard for himself; that he were not strong enough to grapple with those mighty Anakims, and give them the possession of Canaan against so great a force. Distrust of him implies either that he was always destitute of power, or that his power is exhausted by his former works, or that it is limited, and near a period: it is to deny him to be the Creator that moulded heaven and earth. Why should we, by distrust, put a slight upon that power which he hath so often expressed, and which, in the minutest works of his hands, surmount the force of the sharpest understanding?

3. It is contemned in too great a fear of man, which ariseth from a distrust of Divine power. Fear of man is a crediting the might of man with a disrepute of the arm of God, it takes away the glory of his might, and renders the creature stronger than God; and God more feeble than a mortal; as if the arm of man were a rod of iron, and the arm of God a brittle reed. How often do men tremble at the threatenings and hectorings of ruffians, yet will stand as stakes against the precepts and threatenings of God, as though he had less power to preserve us, than enemies had to destroy? With what disdain doth God speak to men infected with this humor (Isa. li. 12, 13)? “Who art thou, that art afraid of a man that shall die, and the Son of man that shall be made as grass; and forgettest the Lord thy Maker, that hath stretched forth the heavens, and laid the foundation of the earth; and hast feared continually every day, because of the fury of the oppressor?” To fear man that is as grass, that cannot think a thought without a Divine concourse, that cannot breathe, but by a Divine power, nor touch a hair without license first granted from heaven; this is forgetfulness, and consequently a slight of that Infinite Power, which hath been manifested in founding the earth and garnishing the heavens. All fear of man, in the way of our duty, doth in some sort thrust out the remembrance, and discredit the great actions of the Creator. Would not a mighty prince think it a disparagement to him, if his servant should decline his command for fear of one of his subjects? and hath not the great God just cause to think himself disgraced by us, when we deny him obedience for fear of a creature: as though he had but an infant ability too feeble to bear us out in duty, and incapable to balance the strength of an arm of flesh?

4. It is contemned by trusting in ourselves, in means, in man, more than in God. When in any distress we will try every creature refuge, before we have recourse to God; and when we apply ourselves to him, we do it with such slight and perfunctory frames, and with so much despondency, as if we despaired either of his ability or will to help us; and implore him with cooler affections than we solicit creatures: or, when in a disease we depend upon the virtue of the medicine, the ability of the physician, and reflect not upon that power that endued the medicine with that virtue, and supports the quality in it, and concurs to the operation of it. When we depend upon the activity of the means, as if they had power originally in themselves, and not derivatively; and do not eye the power of God animating and assisting them. We cannot expect relief from anything with a neglect of God, but we render it in our thoughts more powerful than God: we acknowledge a greater fulness in a shallow stream, than in an eternal spring; we do, in effect, depose the true God, and create to ourselves a new one; we assert, by such a kind of acting, the creature, if not superior, yet equal with God, and independent on him. When we trust in our own strength, without begging his assistance; or boast of our own strength, without acknowledging his concurrence, as the Assyrian; “By the strength of my hand have I done this; I have put down the inhabitants like a valiant man” (Isa. x. 13). It is, as if the axe should boast itself against him that hews therewith, and thinks itself more mighty than the arm that wields it (ver. 15), when we trust in others more than in God. Thus God upbraids those by the prophet, that sought help from Egypt, telling them (Isa. xxxi. 3), “The Egyptians were men, and not gods;” intimating, that by their dependence on them, they rendered them gods and not men, and advanced them from the state of creatures to that of almighty deities. It is to set a pile of dust, a heap of ashes, above Him that created and preserves the world. To trust in a creature, is to make it as infinite as God; to do that which is impossible in itself to be done. God himself cannot make a creature infinite, for that were to make him God. It is also contemned when we ascribe what we receive to the power of instruments, and not to the power of God. Men, in whatsoever they do for us, are but the tools whereby the Creator works. Is it not a disgrace to the limner to admire his pencil, and not himself; to the artificer, to admire his file and engines, and not his power? “It is not I,” saith Paul, “that labor, but the grace, the efficacious grace of God, which is in me.” Whatsoever good we do is from him, not from ourselves; to ascribe it to ourselves, or to instruments, is to overlook and contemn his power.

5. Unbelief of the gospel is a contempt and disowning Divine power. This perfection hath been discovered in the conception of Christ, the union of the two natures, his resurrection from the grave, the restoration of the world, and the conversion of men, more than in the creation of the world: then what a disgrace is unbelief to all that power that so severely punished the Jews for the rejecting the gospel: turned so many nations from their beloved superstitions; humbled the power of princes and the wisdom of philosophers; chased devils from their temples by the weakness of fishermen; planted the standard of the gospel against the common notions and inveterate customs of the world! What a disgrace is unbelief to this power which hath preserved Christianity from being extinguished by the force of men and devils, and kept it flourishing in the midst of sword, fire, and executioners; that hath made the simplicity of the gospel overpower the eloquence of orators, and multiplied it from the ashes of martyrs, when it was destitute of all human assistances! Not heartily to believe and embrace that doctrine, which hath been attended with such marks of power, is a high reflection upon this Divine perfection, so highly manifested in the first publication, propagation, and preservation of it.

Secondly, The power of God is abused, as well as contemned. 1. When we make use of it to justify contradictions. The doctrine of transubstantiation is an abuse of this power. When the maintainers of it cannot answer the absurdities alleged against it, they have recourse to the power of God. It implies a contradiction, that the same body should be on earth and in heaven at the same instant of time; that it should be at the right hand of God, and in the mouth and stomach of a man; that it should be a body of flesh, and yet bread to the eye and to the taste; that it should be visible and invisible, a glorious body, and yet gnawn by the teeth of a creature; that it should be multiplied in a thousand places, and yet an entire body in every one, where there is no member to be seen, no flesh to be tasted; that it should be above us in the highest heavens, and yet within us in our lower bowels; such contradictions as these are an abuse of the power of God. Again, we abuse this power when we believe every idle story that is reported, because God is able to make it so if he pleased. We may as well believe Æsop’s Fables to be true, that birds spake, and beasts reasoned, because the power of God can enable such creatures to such acts. God’s power is not the rule of our belief of a thing without the exercise of it in matter of fact, and the declaration of it upon sufficient evidence.

2. The power of God is abused by presuming on it, without using the means he hath appointed. When men sit with folded arms, and make a confidence in his power a glorious title to their idleness and disobedience, they would have his strength do all, and his precept should move them to do nothing; this is a trust of his power against his command, a pretended glorifying his power with a slight of his sovereignty. Though God be almighty, yet, for the most part, he exerciseth his might in giving life and success to second causes and lawful endeavors. When we stay in the mouth of danger, without any call ordering us to continue, and against a door of providence opened for our rescue, and sanctuary ourselves in the power of God without any promise, without any providence conducting us; this is not to glorify the Divine might, but to neglect it, in neglecting the means which his power affords to us for our escape; to condemn it to our humors, to work miracles for us according to our wills, and against his own.⁷⁵ God could have sent a worm to be Herod’s executioner when he sought the life of our Saviour, or employed an angel from heaven to have tied his hands or stopped his breath, and not put Joseph upon a flight to Egypt with our Saviour; yet had it not been an abuse of the power of God, for Joseph to have neglected the precept, and slighted the means God gave him for the preserving his own life and that of the child’s? Christ himself, when the Jews consulted to destroy him, presumed not upon the power of God to secure him, but used ordinary means for his preservation, by walking no more openly, but retiring himself into a city near the wilderness till the hour was come, and the call of his Father manifest (John xi. 53, 54). A rash running upon danger, though for the truth itself, is a presuming upon, and consequently an abuse of, this power; a proud challenging it to serve our turns against the authority of his will, and the force of his precept; a not resting in his ordinate power, but demanding his absolute power to pleasure our follies and presumptions; concluding and expecting more from it than what is authorized by his will.

Instruct. 9. If infinite power be a peculiar property of God, how miserable will all wicked rebels be under this power of God! Men may break his laws, but not impair his arm; they may slight his word, but cannot resist his power. If he swear that he will sweep a place with the besom of destruction, “as he hath thought, so shall it come to pass; and as he hath purposed, so shall it stand,” (Isa. xiv. 23, 24). Rebels against an earthly prince may exceed him in strength, and be more powerful than their sovereign; none can equal God, much less exceed him. As none can exercise an act of hostility against him without his permissive will, so none can struggle from under his hand without his positive will. He hath an arm not to be moved, a hand not to be wrung aside. God is represented on his throne like a “jasper stone” (Rev. iv. 3), as one of invincible power when he comes to judge; the jasper is a stone which withstands the greatest force.⁷⁶ Though men resist the order of his laws, they cannot the sentence of their punishment, nor the execution of it. None can any more exempt themselves from the arm of his strength, than they can from the authority of his dominion. As they must bow to his sovereignty, so must they sink under his force. A prisoner in this world may make his escape, but a prisoner in the world to come cannot (Job x. 7). “There is none that can deliver out of thine hand.” “There is none to deliver when he tears in pieces” (Ps. l. 22). His strength is uncontrollable; hence his throne is represented as a “fiery flame” (Dan. vii. 9). As a spark of fire hath power to kindle one thing after another, and increase till it consumes a forest, a city, swallow up all combustible matter till it consumes a world, and many worlds, if they were in being, what power hath the tree to resist the fire, though it seems mighty, when it outbraves the winds? What man, to this day, hath been able to free himself from that chain of death God clapped upon him for his revolt? And if he be too feeble to rescue himself from a temporal, much less from an eternal death. The devils have, to this minute, groaned under the pile of wrath, without any success in delivering themselves by all their strength, which much surmounts all the strength of mankind, nor have they any hopes to work their rescue to eternity. How foolish is every sinner! Can we poor worms strut it out against Infinite Power? We cannot resist the meanest creatures when God commissions them, and puts a sword into their hands. They will not, no, not the worms, be startled at the glory of a king, when they have the Creator’s warrant to be his executioners (Acts xii. 23). Who can withstand him, when he commands the waves and inundations of the sea to leap over the shore; when he divides the ground in earthquakes, and makes it gape wide to swallow the inhabitants of it; when the air is corrupted to breed pestilences; when storms and showers, unseasonably falling, putrify the fruits of the earth; what created power can mend the matter, and, with a prevailing voice, say to him, What dost thou? There are two attributes God will make glister in hell to the full; his wrath and his power (Rom. ix. 22): “What if God, willing to show his wrath, and to make his power known, endured with much long suffering the vessels of wrath fitted for destruction?” If it were mere wrath, and no power to second it, it were not so terrible; but it is wrath and power: both are joined together. It is not only a sharp sword, but a powerful arm; and not only that, for then it were well for the damned creature. To have many sharp blows, and from a strong arm, this may be without putting forth the highest strength a man hath; but in this God makes it his design to make his power known and conspicuous; he takes the sword, as it were, in both hands, that he may show the strength of his arm in striking the harder blow; and therefore the apostle calls it (2 Thess. i. 9) “the glory of his power,” which puts a sting into his wrath; and it is called (Rev. xix. 15) “the fierceness of the wrath of the Almighty.” God will do it in such a manner as to make men sensible of his almightiness in every stroke. How great must that vengeance be, that is backed by all the strength of God! When there will be a powerful wrath, without a powerful compassion; when all his power shall be exercised in punishing, and not the least mite of it exercised in pitying; how irresistible will be the load of such a weighty hand! How can the dust of the balance break the mighty bars, or get out of the lists of a powerful vengeance, or hope for any grain of comfort? O, that every obstinate sinner would think of this, and consider his unmeasurable boldness in thinking himself able to grapple with Omnipotence! What force can any have to resist the presence of Him, before whom rocks melt, and the heavens, at length, shall be shrivelled up as a parchment by the last fire! As the light of God’s face is too dazzling to be beheld by us, so the arm of his power is too mighty to be opposed by us. His almightiness is above the reach of our potsherd strength, as his infiniteness is above the capacity of our purblind understanding. God were not omnipotent, if his power could be rendered ineffectual by any.