happy cafualty and fortunate conVol. VII. courfe of Atoms: but generally the wifer did look upon the vast Frame of Nature, this ftately Fabrick of the World, and the upholding and preferving of it, as an argument of a divine and invisible Power, And fo the Apostle tells us, Rom. 1. 20. that by the Light of Nature, the invifible things of God were clearly feen by the things that were made, even his eternal power and godhead.

2. Because all other Perfections without this would be infignificant and ineffectual, or elfe could not be at all. Without this Goodness would be an empty piece of good meaning, and not able to give. any demonftration of it felf; Knowledge would be an idle fpeculation; and Wisdom to contrive things, without Power to effect them, would be an useless thing. There would be no fuch thing as Juftice, if the Divine Nature were without a Power to reward and punifh; no fuch thing as Faithfulness, if he had not a power to perform what he promifes; no Providence, for it would be in vain for him that hath no power, to take upon him to govern and to

intermeddle in the Affairs of the World.

3. Without this there could be no Religion. Take away the Power of God, and there can be no foundation of Faith and Truft, no reason for fear; all arguments from hope and fear would be taken away; we could not expect any good, nor fear any harm from an impotent Being that could do nothing. The fanction of God's Laws would be taken away. To give authority to Laws, there muft not only be a right to command, but power to back thofe commands; the grand fecurity and laft refort of all Government and Authority is Power; James 4. 12. There is one Law-giver, who is able to fave, and to deftroy. None can be a Law-giver, but he that hath this power, to reward and punish, to make Men happy or miferable, to fave, or to deftroy. Men would not pray to God, nor make any address to him, if they did not believe he were able to supply their wants, and relieve them in their ftraits; Nec in hunc furorem omnes mortales confenfiffent alloquendi furda numina & inefficaces deos, Sen. There would be no encouragement U 2

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for Men to ferve God, if they did Vol. VII.not believe that he were able to reward them, and bring them to happiness, and to defend them againft all the Enemies of their welfare, fo that it fhould not be in the power of the moft malicious Spirits to hinder them of their happiness.

II. From Scripture or Divine Revelation. In producing Texts to this purpose, I will proceed by these steps.

i. Take notice of those which in general afcribe Power, and Might, and Strength to God.

Pfal. 24. 8. The Lord ftrong and mighty. So girt with power; the mighty God; thine is the greatneß and the power; thine is the kingdom, and the power, and the glory. Of the faine nature are thofe places which call upon all Creatures to afcribe this to God; Give unto the Lord ye mighty, give unto the Lord glory and ftrength.

.

2. Those which afcribé this to God in an eminent degree. Fob 9. 4. He is mighty in ftrength; excellent in power; who is like unto him? The Lord Jebovah is everlasting strength.

3. Those

human or Vol. VIL

3. Those Texts which afcribe fuch a Power as tranfcends any human or created Power. Such as those which exprefs all the power which Men have to be derived from God; John 19. 11. Thou couldeft have no power at all, except it were given thee from above. And thofe which advance the Power of God above the Power of Men; Luke 18. 27. The things which are impoffible with men, are poffible with God; He is able to do exceeding abundantly a bove all that we can ask or think. Eph. 3. 20. 2 Chron..20. 6. Job 9. 4. According to his mighty power, whereby he is able to fubdue all things to himself, Phil. 3. 21. Dan. 4. 35. Thofe which declare all things to be equally eafie. to him, and nothing difficult; There is nothing too hard for thee, Jer. 32. 17. 2 Chron. 14. 11. 1 Sam. 14. 6.

4. Those which afcribe all Power to him, by the Titles of Almighty, Alfufficient,. Gen. 17. 1. Rev. 4.8, II. 15. 3. 16. 7. 19. 26. Job. 42. 2. Thou canft do all things. Matth.. 19. 6. Mark. 10. 27. Luke 1. 37.

I have dispatch'de what I propos'd upon this. Argument, give me leave to apply all in the following particulars.

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Ufe.

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Ufe. First, The confideration of God's Omnipotence may cause terror to wicked Men, All this Power which I have defcribed, or rather, which is fo great that I cannot defcribe it, is engaged against Sinners; His power and his wrath is against all that forfake him, Ezra 8. 22. And who knows what those words fignifie, Pfal. 90. 11 Who knoweth the power of thine anger? as is thy fear, fo is thy wrath. There is no Paffion in the Heart of Man more infinite than our Fear, it troubles us with jealoufie and fufpicion of the utmoft that may happen; but when we have extended our Fears to the utmoft, the power of God's wrath reacheth further. Whenever we fin, we challenge the Almighty, and dare infinite Power to do its worft to us; Job 15. 25. fpeaking of the wicked Man, He ftretcheth out his hand against God, and ftrengtheneth himself against the Almighty. Whom wilt thou fear, if not him who can make thee extremely happy or miferable for ever? Will ye provoke the Lord to jealoufie? are ye tronger than he ? Because he doth no thing against thee for the present, thinkeft thou he can do nothing?

Nah.