not touch Job in his person and goods without the divine permission; nor could he enter into the Gadarene swine without a special licence. If we consider the great malice of these invisible enemies, and the vast extent of their power, we will easily see that there could be no safety or security for men, if they were not curbed and restrained by a superior power. (2.) In governing wicked men. All the imaginations of their hearts are evil, and only evil continually. They are fully bent upon mischief, and drink iniquity like water. What unbridled licentiousness and headstrong fury would triumph in the world, and run with a rapid violence, if the Divine Power did not interpose to bear down the flood gates of it? Human society would be rooted up, the whole world drenched in blood, and all things would run into a sea of confusion, if God did not bridle and restrain the lusts and corruptions of men. The king of Assyria triumphed much in his design against Jerusalem; but how did God govern and manage that wild ass! Isa. xxxvii. 29. 'I will put my hook into thy nose, (says Jehovah), and my bridle in thy lips, and I will turn thee back by the way by which thou camest.' And we are told, Psal. lxxvi. 10. that the very wrath of man shall praise him, and that he will restrain the remainder of wrath.' (3.) In raising up a church to himself in spite of all his enemies. This is specially seen in founding the New Testament church, and propagating the gospel through the world. The power of God appears admirable in planting the gospel, and converting the world to Christianity. For there were many and great difficulties in the way, as gross and execrable idolatry; and the nations were strongly confirmed and rooted in their idolatry, being trained up and inured to it from their infant state. It was as hard to make the Gentiles forsake the religion which they received from their birth, as to make the Africans change their skin, and the leopard his spots. The Pagan religion was derived from their progenitors through a long succession of ages. Hence the heathens accused the Christian religion of novelty, and urged nothing more plausibly than the argument of immemorial prescription for their superstition. They would not consider whether it was just and reasonable, but with a blind deference yielded up themselves to the authority of the ancients. The pomp of the Pagan worship was very pleasing to the flesh; the magnificence of their temples, adorned with the trophies of supersti

tion, their mysterious ceremonies, their music, their processions, their images and altars, their sacrifices and purifications, and the rest of the equipage of a carnal religion, drew their respects and strongly affected their minds through their senses. Whereas the religion of the gospel is spiritual and serious, holy and pure, and hath nothing to move the carnal part. There was then an universal depravation of manners among men; the whole earth was covered with abominations: the most unnatural lusts had lost the fear and shame that naturally attends them. We may see a melancholy picture of their most abandoned conversation, Rom. i. The powers of the world were bent against the gospel. The heathen philosophers strongly opposed it. When Paul preached at Athens, the Epicureans and Stoics entertained him with scorn and derision; What will this babbler say?" said they. The heathen priests conspired to obstruct it. The princes of the world thought themselves obliged to prevent the introduction of a new religion, lest their empire should be in hazard, or the greatness and majesty of it impaired thereby. If we consider the means by which the gospel was propagated, the Divine Power will evidently appear. The persons employed in this great work were a few illiterate fishermen, with a publican and a tent-maker, without authority and power to force men to obedience, and without the charms of eloquence to enforce the belief of the doctrines which they taught. Yet this doctrine prevailed, and the gospel had wonderful success through all the parts of the then known world, and that against all the power and policy of men and devils. Now, how could this possibly be, without a mighty operation of the power of God upon the hearts of men?

(4.) In preserving, defending, and supporting his church under the most terrible tempests of trouble and persecution which were raised against her. This is promised by our blessed Saviour, Matth. xvi. 18. The gates of hell shall not prevail against it.' The most flourishing monarchies have decayed and wasted, and the strongest kingdoms have been broken in pieces; yet the church hath been preserved to this very day, notwithstanding all the subtle and potent enemies which in all ages have been pushing at her. Yea, God has preserved and delivered his church in the greatest extremities, when the danger in all human appearance was unavoidable; as in Egypt, at the Red Sea, and in Esther's days, when a VOL. I. N

bloody decree was issued to slay all the Jews. Yea, God hath sometimes delivered his church by very weak and contemptible-like instruments, such as Moses, a fugitive from Egypt, and Aaron, a poor captive in it; and sometimes by very unlikely means, as when he smote Egypt with armies of locusts and lice. In all ages of the world God has gloriously displayed his power in the preservation of his church and people, notwithstanding all the rage, power, and malice of their ene

mies.

(5.) In the conversion of the elect. Hence the gospel, which is the means and instrument of conversion, is called the power of God, and the rod of his strength; and the day of the success of the gospel in turning sinners to Christ, is called the day of his power, Psal. cx. 2, O what a mighty power must that be that stills the waves of a tempestuous sea, quells the lusts and stubbornness of the heart, demolishes the strong holds of sin in the soul, routs all the armies of corrupt nature, and makes the obstinate rebellious will strike sail to Christ! The power of God that is exerted here makes a man to think on other objects, and speak in another strain, than he did before. O how admirable is it, that carnal reason should be thus silenced; that legions of devils should be thus driven out; and that men should part with those sins which before they esteemed their chiefest ornaments, and stand at defiance with all the charming allurements and bitter discouragements of the world? The same power that raised Christ from the grave is exerted in the conversion of a sinner. Eph. i. 19, 20. There is greater power exerted in this case than there was in the creation of the world. For when God made the world, he met with no opposition; he spake the word, and it was done: but when he comes to convert a sinner, he meets with all the opposition which the devil and a corrupt heart can make against him. God wrought but one miracle in the creation: he spake the word and it was done; but there are many miracles wrought in conversion. The blind is made to see, the dead raised, and the deaf hears the voice of the son of God. O the infinite power of Jehovah! In this work the mighty arın of the Lord is revealed.

(6.) In preserving the souls of believers amidst the many dangers to which they are exposed, and bringing them safely to glory at last. They have many enemies without, a legion of subtle and powerful devils, and a wicked and ensnaring.

world, with all its allurements and temptations; and they have many strong lusts and corruptions within; and their graces are but weak, and in their infancy and minority, while they are here: So that it may justly be matter of wonder how they are preserved. But the apostle tells us, that they ' are kept by the power of God through faith unto salvation,' 1 Pet. i. 5. Indwelling corruption would soon quench grace in their hearts, if it were not kept alive by a divine power. But Christ hath pledged his faithfulness for it, that they shall be kept secure, John x. 28. It is his power that moderates the violence of temptations, supports his people under them, defeats the power of Satan, and bruises him under their feet.

4. Lastly, The power of God appears gloriously in the redemption of sinners by Jesus Christ. Hence in scripture Christ is called the power as well as the wisdom of God. This is the most admirable work that ever God brought forth in the world. More particularly,

(1.) The power of God shines in Christ's miraculous conception in the womb of a virgin. The power of the Highest did overshadow her, Luke i. 35. and by a creative act framed the humanity of Christ of the substance of the virgin's body, and united it to the Divinity. This was foretold many ages before as the effect of the divine power. When Judah was oppressed by two potent kings, and despaired of any escape and deliverance to raise their drooping spirits, the prophet tells them, that he would give them a sign; and a wonderful one it was. Therefore it is said Behold a virgin shall conceive, and bear a son, and shall call his name Immanuel,' Isa. vii. 14. The argument is from the greater to the less; For if God will accomplish that stupendous and unheard-of wonder, much more will he rescue his people from the fury of their adversaries.

(2.) In uniting the divine and human nature in the person of Christ, and that without any confusion of the two natures, or changing the one into the other. The two natures of Christ are not mixed together, as, liquors that incorporate with one another, when poured into the same 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 distinct from both. But they are distinct, and yet united; conjoined, and yet unmixed: the properties of each nature are preserved entire. O what a wonder of

power was here! that two natures, a divine and a human, infinitely distant in themselves, should meet together in a personal conjunction! Here one equal with God is found in the form of a servant; here God and man are united in one; the Creator and the creature are miraculously allied in the same subsistence. Here a God of unmixed blessedness is linked personally with a man of perpetual sorrows. That is an admirable expression, The Word was made flesh,' John i. 14. What can be more miraculous than for God to become man, and man to become God? that a person possessed of all the perfections and excellencies of the Deity should inherit all the infirmities and imperfections of humanity, sin only excepted? Was there not need of infinite power, to bring together terms which were so far asunder? Nothing less than an omnipotent power could effect and bring about what an infinite and incomprehensible wisdom did project in this

matter.

(3.) In supporting the human nature of Christ, and keeping it from sinking under the terrible weight of divine wrath that came upon him for our sins, and making him victorious over the devil and all the powers of darkness. His human nature could not possibly have borne up under the wrath of God and the curse of the law, nor held out under such fear. ful contests with the powers of hell and the world, if it had not been upheld by infinite power. Hence his Father says concerning him, Isa. xlii. 1. Behold my servant whom I uphold.'

(4.) The divine power did evidently appear in raising Christ from the dead. The apostle tells us, that God exerted his mighty power in Christ when he raised him from the dead, Eph. i. 19. The unlocking the belly of the whale for the deliverance of Jonah, the rescue of Daniel from the den of lions, and restraining the fire from burning the three children, were signal declarations of the divine power, and types of the resurrection of our Redeemer. But all these are no thing to what is represented by them: for that was a power over natural causes, and 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, that was hotter than millions of Nebuchadnezzar's furnaces he unlocked the prison doors, wherein the curses of the law had lodged our Saviour, stronger than the belly