THis part of the Chapter con­tains an Illustrious Commen­dation of Renowned Abra­ham, and that Faith whereby he receiv­ed the Promise to be the Father of ma­ny Nations; and is described three ways, viz.

1. By the nature of it, which he discovers to be sincere; not only out­wardly profest, (though that was ne­cessary) but inwardly rooted. It was Faith before God, and found Access into the Divine Presence.

2. By the extent of the Relation between Abraham and the Faithful; and so, it is defined to be Ʋniversal, as God is Father of all, Jews and Gen­tiles, without distinction of Nation, Sex and Condition. Spiritual, before him whom he believed; not Carnal, nor apprehended by men without a Revelation, 1 Cor. 2.14. The Natu­ral Man receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, for they are Spiritually discern'd.

3. From the ground of both, which is the Soveraignty and Almighty pow­er of God; set forth by two things, viz. Quickning the Dead, and call [...]ng things that are not as though they were.

This supported Ahrahams Faith a­gainst all seeming Impossibilities; and i [...] the in [...]ended subject of this Dis­course. In the Prosecution of which, I sh [...]ll labour first to break the Shell, by expl [...]ining the words, as they sh ll [Page 3] fall under consideration, and then of­fer you the Kernel contained in it; First I shall endeavour to unlock the Cabinet and then shew you the rich Jewels laid up in it; which you will find to be of great worth and use in these Cloudy days, wherein the Di­vine Providence hath cast us.

For the former Branch; 1. Gods quickning the Dead.

A Short Sentence and diversly un­derstood by divers Divines. I con­ceive, the Resurrection is hereby meant, present in Soul, future of Body; with some special Limitation to Abraham. As,

1. A raising of such a Seed out of his dead Body. Rom. 4.19. And being not weak in Faith, he considered not his own Body now dead, when he was about an hundred years old, neither yet the dead­ness of Sarahs Womb. i. e. Destitute of all natural power to conceive and quicken. Yet Abraham could set his Seal to it, by Faith, as being within the Limits of Gods power.

2. A recovering of that Seed alive from the dead, Heb. 11.19. Account­ing that God was able to raise him up, even from the Dead, from whence also [Page 4] he received him in a Figure; which to nature and humane apprehension was impossible. Yet this Abraham be­lieved, because of the Lords All-suffi­ciency.

3. A reviving of the Body out of the Dust, at the last Day: which A­braham believed the Lord was able, and would certainly do it.

The whole commends two things to our Learning.

First, To quicken the Dead, is the Lords priviledge, an effect of his Al­mighty Power.

Secondly, That this Divine Privi­ledge should be to us a Ground of Fai h.

For the former. See it promised, Isa. chap. 26. ver. 19. Thy Dead Men shall Live, together with my Dead Body shall they Arise. To be understood either in a Physical or Moral Sense; with the Concurrent Consent of the Ancient and Learned Modern Exposi­tors; who observe, that there is nothing more usual for the Church, and Holy Men therein, to Support their Hearts above all Incumbent Af­flictions, and to Secure themselves of the Comfort of promised Deliverance, notwithstanding all the seeming Im­probability [Page 5] thereof, by the General Doctrine of the Resurrection. And so, John 5,21,28. The Father raiseth up the Dead and Quickneth them, even so the Son quickneth whom he will. On which Ac [...]ount Christ is declared to be the Son of God, by the Resurrection from the Dead; R m. 1.4. First, Raising others; as he did the Rulers Daughter, to the Astonishment of all Beholders present at her Funeral; and the Widow's Son of Naim, who was carried without the City to his Grave; Christ stops the sad Train, and Resto­reth Life to the Young Man, and some­what more Dear than Life to his Mo­ther. And the more Signally to Tri­umph over Death, he Pursued it to its Fort, the Obscurity of the Grave. Lazarus was buried for four Daies, his Carkass was Corrupt, but Christ called him from the Bottom of his Tomb with that Powerful Voice that Created the World; The Dead An­swers and comes forth to the Amaze­ment of all that saw the Glory of God, so Clearly Manifested. In all, he Testified his Godhead, and the Truth of his Calling and Doctrine. Thus he raised Moses and Elias, and made [Page 6] them known to his Disciples by ex­traordinary Revelation, to Evince his Doctrine not to be new, but the same in Substance with that Record­ed in the Law and the Prophets; both being represented by Moses and Elias; who though they were raised before him, yet it was not without him, but by the Fellowship of his Resurrection: As, though Light Riseth before the Sun, yet it Riseth not but by the Sun; and the Mace goeth before the Magistrate, but it doth so only to at­tend upon him.

Secondly, Raising himself. John 10,18. I have laid down my Life, that I might take it again, no Man taketh it from me, but I lay it down of my self; I have Power to lay it down, and I have Power to Raise it up again. Here is a glorious Manifestation of his Pow­er, that the Tomb could not Confine him, nor the Grave-Stone stay him; But throwing off those Clogs, as Sampson did his Withs, he shewed him­self a while to his Beloved Ones, and so took his Joyous Ascent to the Right hand of the Father. As Love [...]id Christ in the Grave, so Power Raised him from the Grave. Love [Page 7] Rockt him a Sleep, and Power Awak­ed him again. He broke through all Bars, Beat down all Opposition, and Sprang forth of his yeilding Dust, as a Triumphant Conqueror over Death and Devils.

If it be objected, That Christ rose from the Dead by the Glory of the Fa­ther, and that the Father raised him?

It is easily answered; This was not by way of supplement, to make up a­ny defect of power in Christ, but on­ly by way of consent, to Christs own Power and Action; that so men might Honour the Son and the Father. John. 5.19,26. Or else, by the Glory of the Father, we may understand that Glorious Power which the Father gave unto the Son in the Flesh, to have life from himself; because that holy Spirit which immediatly quickned him, was both his and the Fathers, and so the Action was common to both. Thus like the P [...]enix, he goeth out of the S [...]pulcher in the day of his Tri­umphs, al lighted and environ'd with Flames of Triumphant Glory.

3. Assuring others, by his lights and s [...]en or, that they shall rise again. 1. Cor. 6.14. He is called the first [Page 8] Fruits of them that Sleep. The Trium­phant Resurrection of our Lord, is the Root and Hope of ours; with this he sweetens the acerbities of our present life, and replenisheth Hearts with the Antipast of their Immor­tality; for, he arose not barely in a Personal, but Publick Capacity; and though it were a Damnable Heresy of Hymeneus, to say, That the Resurrecti­on was past already; Yet it is a truth to say, that it is begun. He first, and we at his coming, 1 Cor. 15.25. By what is past in the head, we are assured of what is expected in his Members; for, his Resurrection is a Pledge and Earnest of theirs. He having paid our Debt, Death cannot detain us in Prison for it. Yea, it is a beginning of ours, as before is noted; he being raised who is the Head, the Body must also follow. If the Elder Bro­ther be sprung out of the Dust, the Younger Brethren shall not stay there. The Vine-Plant being in Heaven, there the Branches must receive their Eter­nal Flourish.

Object. 1. Is it not said, 1. Cor. 15.2. By man came the Resurrection of the Dead?

A. It is [...], such a man as is God also; from whose Will this large Soul of Nature had its motion, and who therein commandeth so universally, as he seems to hold the Heaven and Elements under here, to be instru­ments of his Wonders; it is he that lighted Stars at his Birth, and Eclip­sed the Ancient Sun at his Death, and walked on the waters as on a Pavement of Marble. It is he, that causeth the Earth to cast out her Dead.

Object. 2. Have not men done it?

Answer. 1. Stories of Men Raised by Men, are either Lies and Illusions, as the Pythonist of Endor raised the Devil in Samuels Shape; and the Church of Rome maintain many Idle Stories of Dead men Raised, to Walk and Live after Death. Otherwayes, Dead Men neither walk nor appear in Body or Soul, after Death. Or, if there are any such, They are extraor­dinary Permissions, for Secret Ends, only known to him that Permits them.

2. The Prophets and Apostles have done it, but in the Quality of Mini­sters. So Elisha raised the Shunamites Son, 2. Kings 4.34. And Peter rais­ed [Page 10] Dorcas, Acts 9.40. But not by their own Power. It only belongs to Christ to do this work, with an Original Power, which hath its Foun­tain in his Bosom; with an Absolute Command, which receives no Modifi­cation in all Nature; with a Simple Will, which needs no other Instrument. It was by Divine Influence and Assist­ance in those Prophets and Apostles, to confirm their Doctrine, and to draw the Church sooner to believe.

3. It is the Divine Nature that is the Fountain of Life; he gives, takes, restores, to whom, when, and how he pleaseth. As it is with the Sea for water and the Sun for light, in the former, all the waters are gathered together into an Ocean, where they grow into swelling heaps, and are the source of all the Streams that refresh the Earth; and in the latter, that great Luminarie is the Vessel, wherein the Lord hath gathered all light, which before was sattered in the Heavens, but is now united in that bright Lamp, which, running like a fiery Chariot, might rule the day, and illustrate the earth, making it fruitful. Thus it is with the Deity for life, John 6.63. [Page 11] The Spirit quickneth, the Flesh profiteth nothing; The words that I speak unto you are Spirit and Life. And by this power he quickneth the Dead. So that it's clear, the work is his, who is Lord of nature, and holds the Keys of life and death in his own hands. His light only can dispel the darkness, and his voice only can break the silence of the Grave.

The second Doctrine comes now to hand, viz.

Doct. 2. That this Divine Privi­ledge should be to us a ground of Faith.

Gen. 17.1. I am God all-sufficient, walk before me, &c. Walk before me who am all-sufficient, self-sufficient, O­riginal, Universal Good; the Pillar of Abrahams Faith. And the Apostle speaks by way of wonder that any should not believe it, Acts. 26.8. Why should it be thought a thing incredi­ble with you, That God should raise the Dead? Therefore it is that the Sacred Scripture doth frequently mind us of his power, to help our incredulitie; Numb. 23.19. God is not as man, that he should lie, nor the Son of man, that he should repent; hath he said it, and shall he not do it? or hath he spoken, and [Page 12] shall he not make it good? And again, Is there any thing too hard for God? So, Math. 19.27. With God all things are possible. A main prop to an humble Suppliant, That seeing his own vile­ness, and the Divine Excellencies, which are warming and enlightning, cryeth out, Lord if thou wilt, thou canst make me clean, as it is recorded, Math. 8. [...]

2. This is the Rock, on which the weak Anchor of a Christians Faith may firmly fix. You know Sampsons Riddle; Out of the Eater cometh forth Sweet. The reason why Christians should consider the power of God; out of this strong comes forth sweet­ness,

In the application hereof may be found,

Ʋse 1. Matter of Correction, and that of two sorts:

First, of such that make it too hard; denying the Resurrection in opinion. As Pearls are dissolved in Vinegar, so is Truth in hearts made bitter with Corruption. Thus we find many wick­ed and irregular Spirits, who having renounced the blessings of the other life, against the voice of nature in the order of the World, wherein we have [Page 13] the New Birth of Stars, days, Sea­sons, Plants and Birds, who make a perpetual Image of the Resurrection in the World; nay, against the touch of God, and impressions of verity on the very Gentiles, who have professed the happiness of the Soul in the other life and the Resurrection, even on their Tombs, to deny the Resurrection. So the Saduces of old, Acts 23.8. Hyme­neus and Philetus, 2 Tim. 18. which you may easily perceive, is not only to crack the eye of a reasonable judgment, but also to pull out the eye of Faith, all pure and caelestial as it is.

Or, in practice; Let us eat and drink for to morrow we shall die, 1 Cor. 15.32. Of those, I mean, who drown their Souls in their Bodies and would have no time to live longer, than they have to sin, and when there is an end of sin­ning, wish there would be an end of living. And well it would be for them, if living like Beasts, they might be annihilated like Beasts. Thus men do err, not knowing the power of God. That God, who out of no­thing Created all things, can certainly reduce many things into one. When the Body is gone into a thousand sub­stances, [Page 14] he can easily make an abstra­ction, and bring that Body together a­gain; as a Chymist, out of several Metals mingled together can abstract one from the other, the Silver from the Gold, and the Alchimy from the Silver, and reduce every Metal to its own kind. Thus should we much more believe of God, that he is able to extract and reinvest every Soul with its own Body, though they are ming­led and confounded with many other Substances.

The Persecutors of the Primitive Christians burnt their Bodies into Ashes and cast them into the River, and all, ad tollendam spem Resurrectio­nis; but all in vain, for even they also shall arise to a better Resurrection; for, at the Shrill Voice of the last Trumpet, the greatest Jaylors shall surrrender up all their Prisoners; all the scatter'd Dust of Adams Seed shall ride upon Windy Wings, till it meet together in a collected Body. All the Creatures in the world, that have made their Meat of mans flesh, shall finde that they have eaten Mor­sels too hard for the digestion of their weak Stomach, Isa. 26.19. The earth [Page 15] shall cast forth her Dead, as a woman doth an untimely Birth; the Grave shall be in travel with the Dead, and shall be delivered of them.

Secondly, Such as make this work too easie, saying they can quicken them­selves; against all sense and common reason. It is to maintain a propo­sition ridiculous to all humane under­standing. Can any thing make it self? neither can any reasonable Creature raise it self to an higher rank of being than it is. A Stone cannot make it self a Tree, to have growth and life; nor can a Tree make it self a Beast, to have sense, nor a Beast make it self a man to have Reason, nor a Rational man make himself a Saint. Or else, ascribe it to the Ordi­nary course of Nature, depriving the Lord of his Royal Prerogative.

Ʋse 2. Here is matter offered of strong consolation and encouragement to the holy seed of Abraham; you believe in him who can quicken the dead. For your sakes, let me take leave, a little to open this Cabinet, that you may view the excellency of this powerful God in whom you believe; and be sure the prospect will be very pleasing.

Death, and so the Dead, may be considered three ways:

1. Politice; There is a Death of Kingdomes and States; as there is a rising and flourishing, so there is a de­caying and dying, they spring, flourish and dye; the goodliest, and stateliest Politick Bodies that ever the earth bore, though animated with the search­ing Spirit of the most profound Poli­cie, strengthned with the resolution and valour of the most Unconquer'd, sight­ed with Eagles eyes, of largest depths, and comprehensions of States and Crowns, adorned with never so many prosperities, and Triumphs; yet like the natural Body of a man, they have their revolutions and decays. Most apparent, in the ruines of the Roman Empire, once a glorious Body; and the once splendor of the Turkish Monarchie, and the Venetian Aristo­cracy, which sprang from the most contemptible beginning; with the Spanish State, which once appear'd like a Comet, threatning destruction an [...] giving Laws to all the Nations round about her. The Beams and Ras [...]ors of a State may be so link [...] together, so tenton'd and set into one [Page 17] another, as might embolden a bare Po­litician to determine it an indissolu­ble Constitution: But God under­mines all with the Breath of his Mouth. And Politicians have observed, that the longest liv'd State on Earth, suf­fers great alterations and Periods within the compass of four or five hundred years.

This decay is, 1. In matters Ecclesi­astical, concerning Religion. As the Church prays, Psalm. 80.18. Quicken us, we call upon thee. And the power of Christ Shines marvellously in the great Empire of his Church, which the Father hath put into his hands, to build, raise and cement with his Blood, illuminate with his Light, and nourish with his Body. To confirm which, the Historian hath observ'd, how the Doctrine of the Albigens [...]s was pre­served, notwithstanding all enemies; and he hids all the Privy Counsellours of Nature, who can tell where the Swallows lie all the Winter, and how at the Spring they have a Resurrecti­on from their seeming deadness; Let them, s [...]i [...]h he, also inform u [...], in what invisible Sanctuary, this Doctrine did lurk, in spice of [...]ll opposition and Per­secution; [Page 18] and how it reviv'd out of its Ashes, at the coming of Luther. And withal he observes, that in those parts of France, where the Albigen­ses were most cruelly handled, now the Protestants (the Heirs of most of their Tenents) most Flourish.

2. In matters Civil, touching the Law and matter of Government; as the Lord promised, Isa. 26.19. Thy Dead Body shall live, &c. Before, they complained of very hard labour, and that they brought forth nothing but Wind; now, thy Dead Body shall Live. Which some refer to the Ba­bylon [...]sh Captivity, wherein they were as Dead Bones in the Grave, without any Strength, Wisdom, or visible hope of being delivered; yet though they seemed so very much decayed, as if they were quite withered and Consumed with Calamity and Death, he promised to raise them again, and Clo [...]h them with Beauty and Glory Thus the Lord quickens the Dead. If he burn his Phenix, out of the very Ashes he will raise another.

2. Physice; And that is the Death of the Body, of which we have spoken already. The E [...]rth sh [...]ll cast forth her [Page 19] Dead. This is easie to God, to whom Miracles are as easie as natural ope­rations. A Miracle being nothing else but a new Creation.

3. Ethice; Which is the Death of the Soul; Two fold, First, Tempo­rary; either by the absence of Grace or Divine Discretion; when Man is indeed Dead, or as a dead thing, in his own apprehension, the Lord quick­neth. You who were Dead he quickneth. Man is Impotent and weak, like a dead Member in the Body, he is in himself without Strength: And as the Organs can make no sound, unless Breath be caused to enter into them, so neither can a dead Soul make any Harmony, till God breathe into it, by his Blessed Spirit. Secondly, Eternal, when the person is actually cut off from all hope, and irrecoverably shut up in the eternal Abyss. So, the Lord doth not, he will not quicken, Luke 16.26. There is a great Gulf, a Dia­mond Wall between Hell and Para­dice, so that they who pass from earth to Hell cannot return, &c. Tali pri­vatione non Datur Progressus; That Gulf being fixed by the immutable and immoveable Decree of God.

Q. How doth the Lord quicken the Dead?

Answ. 1. By ordering all that falls out in the World, for the good of his People, Ezek. 37.12,13. Thus saith the Lord God, Behold, O my Peo­ple, I will open your Graves, and cause you to come ou [...] of your Graves, and bring you into the Land of Israel; and ye shall know that I am the Lord, when I have opened your Graves, O my Peo­pl [...], and br [...]ught you up out of your Graves. When things were brought to a dead L [...]f [...], [...]hen he puts to his hand, his Strength is m [...]de known; and when the danger is most felt, then his hel­ping Arm is most welcome. When the Daughter of the Ruler of the Sy­nagogue was dead, then Ch ist appea­red most advantagiousl, Mark 5. That was the word he wait [...]d for, and longed to hear. As Al [...]xander the Great solaced himself with the great­ness of his Peril in Indi [...], Tand m par Animo meo periculum video; So fa­reth it with our absolute Monarch of the World, it is Joy to his heart to protract his time, till he see the height and maturity of danger, that so he may get the more honour. While things are but dying, there is [Page 21] hope in nature, and in respect of us; but when they are quite dead, there is hope, if we look up to God, and believe him who quickneth the Dead. We need not meddle with the great Current of his Counsels; his Power in the object of our Faith. He can make light in the midst of duskie Nights, and Havens in the most for­lorn Shipwrack; and if we were with him in the Shadow of Death, what should we fear in the Arms of Life?

2. By infusing Grace and working Life. The Method or order he ob­serves is, First, to kill by the Law, and then to quicken by the Gospel. First, he Wounds, and then Heals; He useth Rod [...], but such as are dipt in Balm. And so the Lord quickens daily, and often wo [...]ks a Miracle; and this in be­stowing Pow [...]r upon his Son [...]o quick­en; and thos [...] [...]re by degrees drawn by Christ to him [...]lf, and united to him b [...] Life Commu [...] d to them. As th [...] S [...] res [...] in the heart, re­t [...]ns [...] [...]lf, and sends fo [...]th [...] into [...]y united part, [...]e wo [...]n [...]i [...]h and the whole there i [...] [...]ontin i y, John 5.25. Verily I say unto you, The Hour is coming and [Page 22] now is, when the Dead shall hear the Voice of the Son of God, they shall hear and Live. John 14. and 19. Because I live, ye shall live also.

3. By returning every Body his own Spirit. Ezek. 37.5. I will cause Breath to enter into you, and ye shall live. The same Body that dies shall rise again. According to the hope of blessed Souls, who after the Vision of God, do yet hope for the Resurrecti­on of their Bodies, to which they most ardently wish to be reunited. As they, who are represented under the Altar, Revel. 6. and at the Tribunal of Justice, ask vengeance of their Blood, are instantly Cloathed with White Garments, in Token of that bright Flesh, which is to be joyned to their Immortal Spirits. However some have conceived, that the Soul shall be cloathed with a new Body; which if it should be granted, what would the Resurrection be, but a new Cre­aton?

This Doctrine of the Resurrection, is such, that it is too deep for Reason to wade, you must let Faith swim. It is infinitely above Reason to ima­gine, and we have scarce Faith enough [Page 23] to believe it. Have an Eye to Christ, rest on the Almighty Power. And so let me add in the next place.

3. An Use of Instruction, and that in two things.

First, Never to dispair,

1. Not of the State, should that be as low as Israel, Ezek. 37.11,12. Son of Man, those Bones are the House of Israel, behold, they say our strength is dryed, and our hope is lost; we are cut off for our parts; Therefore Pro­phecy and say unto them, Thus saith the Lord God, Behold, O my people, I will open your Graves, and cause you to come up out of your Graves, and bring you into the Land of Israel. Though things seem to Humane Apprehensi­on, helpless and hopeless, look up to the Supream Power, who can, beyond all our thoughts, make those who dwell in the Dust, to awake and Sing. This Doctrine speaks good news in that respect. There is Balm in Gile­ad, and a Physician to heal, and this Physician yet dwelleth in our Hemis­phere, with Healing under his Wings. Despair not, though it be brought so low as the Disciples, John 21.5. who had no Meat: This Lord can turn [Page 24] Stones into Bread. Let us all pray, Lord increase our Faith!

2. Despair not of others, who are dead, and have a long time lain in the Grave of Sin. Only speak to and for them; as Ezek. 37.9. Come from the four Winds, O Breath, and breathe upon these Slain, that they may Live. You that have Sick, Dying, yea, Dead Relations, Children, Servants, Neigh­bours, Let your Bowels yearn over them; Lift up a Prayer for them; the Prayer of Faith may Heal the Sick, and Save a Dead Soul. No better Physick to be given at a Dead Lift, in the most desperate Case, than Prayer. All you that have felt the Disease of Sin, and the Powerful Mercy of Christ, learn to pity others, and hope for their Healing and Quickning. He can turn noisom Dunghils into Mines of Gold, Brands of Hell into Light­som Stars in his Firmament.

3. Despair not of your selves; though you have no Spiritual Life, but are all over like a Dead Carkass; yet wait at the gate of this great Phy­sician; there may be a Time of Love come, Ezek. 16.6,8. He works at all hours. You may Reap if you [Page 25] Faint not. Deus vester est Deus Vi­vificus.

Secondly, be Instructed, to prepare dayly for the generall Resurrection, for the coming of the great day of God, wherein he may give you new Bodies, Immortal, Agile, Incorupti­ble, Priviledged with Favours, and Gilded with the Bright Splendours of the Body of Christ Jesus. You are hasting towards that Eternal Estate every day. Forsake, Forsake the Love of these sleight Cottages, those poor Ant-hills, which Enthral so many Spirits, devested of those Divine Seeds which bud under Generous and Hea­venly Breasts.

1. Use the means, and look through them to Christ; still saying, I have a Dead Heart, O Lord, some quick­ning Grace! Christ is not of more Power then Sympathy. You hath he quickned, who were Dead.

2. Be thankful for Spiritual Life, in Possession or Expectation. In this God hath done more for you, than if he had made you Princes of the Earth. In this, he hath done more for you, than if he had made you Angels. O be thankful! God in Quickning you, [Page 26] hath done more for you, than if he had given you the World. Let your Hearts and Mouths be filled with Praises. It is a Mercy calls for your highest Praises in the Days of Eternity.

THe Second Branch of the Text which Illustrates the Omnipotent Soveraignty of Christ, comes next to be Considered, viz.

Calling things that are not, as though they were.

An Effect or peculiar Property of the Deity, whereby God (with special Reference to Christ the Son, who ap­peared to Abraham, and in wh [...]m he believing was justified) is described.

The words are few, the Sentence short, and hard to be understood: not how it is a ground of Faith; that easily follows; but how [...], should be in the Divine Understand­ing [...], how the God of Truth should Congruously and truely call things that are not, as though they were; this is difficult to conceive.

For the Clearing and Opening of it, to the weak Capacity of man, some have and may, provided it be done with Reverence, Sobriety, and [Page 27] Reference to the Scripture chiefly (for we cannot speak of God, but as he hath spoken of himself) take Oc­casion to discourse,

1. Of the Infinite Essence, Compre­hending and Representing all that ever should have being, to the Divine Understanding.

2. Of the Infinite Presence, and drawing together the whole Successi­on of time, as if present, not Imagi­narily but really, and Coexisting with all time. I am that I am; i. e. The Absolute Being, the Independent and first Original of all Essences; Jehovah, the Alpha and Omega.

But while they have gone about in their own words to bring this Infinite Mystery under mans finite Capacity, they have left it more Obscure. I conceive it safer to be Contented with Scripture Phrases, not as Moulded this or that way by humane Reason, but as they lye in the Text, viz. in Ʋniversalibus, Large and General Ex­pressions, and not descend to curious Particulars; rather falling under an awful Adoration and Beleif, than an exact Extrance on any such Subject, beyond what we may be assured is Re­vealed. [Page 28] This is to be wise to Sobriety:

Especially, Considering,

First, Our great Apostles Admi­ration, Rom. 11.33. O the Depth of the Riches of the Wisdom of God! where observe a Difference between Wisdom and Knowledg. Knowledg is of things to come, though Inconvenient and Disallowed; Wisdom of things convenient and approved. As the excellent Dr. Twiss, (Contr. Jackson) hath noted. And also his Imposed Silence, 2 Cor. 12.4. His unspeak­able words, not Lawful for any to ut­ter. It is not for you to know — Acts 1.

Secondly, The rash and presumptuous Adventure of some School-Divines, who, affecting Novelty and Obscurity, deliver things hard to be understood (if not Impossible to be so) about the Divine Attributes, those scorching and Peircing Beams, that others may fear to hear or read. Such curious Pries there have been into this Ark and Cabinet of Gods Secrets, not measu­rable by the line of Humane Reason, or fashionable by the Plummet of any Created Understanding. And there­fore we should still cry out, with that great Doctor of the Gentiles, [...]!

Thirdly, Considering how difficult a Passage it is; Nature helps little, and God hath spoken little of himself. How dangerous is it to Err? Homo sum non Intelligo secreta Dei; Investi­gare non Audeo; hoc ipsum Temerita­tis genus est: saith Salvian, Lib. 3. de Guber. Dei. And it was a grave and serious Speech of Seneca, worthy the Consideration of the greatest Divines, Nunquam nos Verecundiores esse debe­mus, quam de Deo Agitur. It should not seem strange, if strucken with those Rayes which dazle the Eyes of Seraphins, we yeild to his Greatness, and discourse in the Secret Mysteries of the Scripture, with great Modera­tion, and take heed that neither our Thoughts nor Tongues proceed any further, than the Bounds of Gods word do extend. We should be wil­ling to be Ignorant, where our great Master would not let us know. And, Nescire velle quae Magister maximus nos scire non vult, Erudita Inscitia est: as Scaliger hath expressed it. To all which I shall add that weighty Con­sideration of Renowned Calvin, who, Lib. 1. Instit: cap. 13. Sect. 21. Speaks to this Effect, How may the [Page 30] Mind define the Immeasurable Essence of God unseen? and therefore with Moulin, Haec Perobscura sunt, et iimide et Religiose Tranctanda.

I shall therefore in handling this Text before us, do, as Men use to do in great Rivers or deep Waters, keep close to the shoar, and Labour to have firm ground to walk by, both in Ex­plaining and after in concluding those plain Truths thence arising, most use­ful for us.

For Explication, we may take No­tice of three things.

1. The Subject, implyed, He; the Messiah, the Mediator. Christ was he that appeared to Abraham; Christ it was in whom he believed. He gave being to things that had no beings in the Creation. He blew the Universe into an Existency by the Breath of his Mouth, and by his Fiat reared the Heaven and Earth with all therein; and he preserveth them in being, and Restoreth them in and by the Resurrection. An Invincible Ar­gument of Christs Divinity against the Arrians and Servetians, with o­ther Enemies, who will not that Christ should Reign over them, and will not [Page 31] Honour him with any personal Exi­stence, till he was born into the world of the Virgin-Mary; they not being able to bear so Resplendent a Light, have endeavour'd to obscure it by the Fumes of their Brains.

2. The Work, Call. Taken e­specially three wayes in the Holy Scriptures: And so

1. For the Knowledge of God, Isa. 42.6. I the Lord have called them in Righteousness. Chap. 43.1. Fear not O Jacob, I have Redeemed thee, I have called thee by my Name, [...], Vo­cavit, is used in both Texts. And so in the 147 Psal. 4. He telleth the Number of the Stars, he calleth them all by Name.

And this, either of things in Act, that have been or shall be; called Scientiam Purae Visionis; or of things Possible; Called Scientiam pro Sim­ [...]licis Intelligentiae, so far as they are knowable.

2. It is taken for the Power of God [...]alling: i. e. Causing not only things [...]hat have no actual Existence, to ap­ [...]ear as being; but giving them be­ [...]ng in time. So, in the Creation he [...]alled for Light, Fiat, and there was [Page 32] Light; and so of other things; he calleth them into being, by his No­ble and Divine manner of working, which the Scripture calleth Creation, bringing them from not being to a be­ing, producing the matter of which they consist, preparing and sitting it, as now it is, Investing it with all those Forms and Admirable Qualities, or which all the Motions of their Nature do depend. And else-where, it i [...] said, he called for Famine and the Sword i. e. he Commanded and Effectuall [...] Caused them, Psal. 105.16. Jer 25.29.

3. It is taken for the Manifestatio [...] of both, in dispensing Means and di [...] posing his Creature, according to th [...] Right and Dominion he hath ove [...] them as Creatures. Rom. 8.30. & 9. [...] I will call them my People which were [...] my People &c.

3. Here is the Effect of this Wor [...] [...], &c. Things that are [...] as though they were. Not beings aft [...] a manner, are caused to be.

While some understand it of t [...] first, others of the Second, I cannot [...] see Reason, why we may not unde [...] stand it of all. And so they offer to o [...] Consideration,

1. The Omnisciency of Christ Jesus, our Mediatour.

2. The Omnipotency of our God, in whom we believe.

First, The Omnisciency of Christ Jesus our Mediatour. He calleth, i. e. by his Knowledge foreseeing all things presented, as if actually existing be­fore him; not as existing or being in the Divine Nature (as Aquinas held their real existence in Eternity, confuted by Scotus,) except by way of Eminency: but as to exist in time, according to the Will and Wisdom of the Creator, Psal. 139.2. Thou knowest my down-sitting and my up-ri­sing, thou understandest my Thoughts a far off: and Verse 6. Such Knowledge is too wonderful for me, it is high, I cannot attain [...]t: i. e. his Omnisciency. Unto which add, (lest any should conceive this to be verified of God the Father only) John 21.17. Lord, thou knowest all things, thou knowest that I lov [...] [...]hee, Spoken of Christ.

Objected here may be that of the Evang [...]list, M [...]rk 13.32. Of that Day and Hour knoweth no man, no not the Angels which are in Heaven, neither the Son, but the Father.

Answ. To which I Answer; This Text hath puzled many, Ancient and Modern; For resolution know, 1. That Christ did not know that day as he was a Creature; neither was it fit for a Creature to know. Though to Christ is granted a Transcendent Knowledge: He had a Created Know­ledge, answering his sinless Capacity, in his Humane Nature: Concreated, by a Participation of the Divine Vi­sion; Infused, necessarily following the Hypostatical Union. Yea, the Schoolman hath observed, that Christ had an acquired and experimental Knowledge, daily gotten by the ope­ration of the active intellect, making species actually intelligible, abstract­ing them from the Phantasms; Yet as man, he knew not that day. There are two things to be considered in Christ; viz. His Person; and so he is Omniscie [...]t: his Humane Nature, and so he was subject to a Negative ignorance of such things, whereof the Humane Nature was not capable. Totus Christus, was Omniscient; but not Totum Christi; he knew as he was God; he did not know as he was man. Neither is it any dishonour to [Page 35] Christ, to have such an ignorance imputed to him, since it doth peculi­arly belong to his Humane Nature. But,

2. We may resolve the Text thus; that it did not appertain to his Office to teach them of that time; So Nosce is put for Docere; 1 Cor. 2.2. I De­termined to know nothing among you but Christ Jesus and him Crucified. i. e. to Preach any other thing, but Christ; his Name and Grace, his Spirit and Love shall Triumph in my Discourses to you. For without doubt, then Christ knew that day.

Now to add more force to our Pen, we will here propound some Enqui­ries, the resolution of which, will yeild great illustration to this Do­ctrine.

Q. How did Christ know?

Answ. Not by discourse, as men and Angels do. We know one thing after another, and one thing by ano­ther. But the Infinite Understanding of Christ, grasps all things, Simel et Semel, at an Instant, without any Di­latory V [...]iw or long Debate; by see­ing the Determination of his own Will; all being present before him, [Page 36] who is present every where. And that for divers Reasons:

1. Because he had the Idea of all, and the Reason and Ground of all present before him. Though the Knowledge here spoken of, is not so much direct, Intending on the things themselves; as Reflex, by an Act of Intuition on himself, the most clear glass he seeth all things in.

2. Because his Eye was carried from all Eternity, upon and over all; and that by Vertue of the Eter­nity and Immensity of his being. God is in all things, and therefore knows all things. He is a Sphere of Infinite Greatness and Efficacy, and whatever is besides this Sphere, must necessarily be within it, Encircled and Folded up in it. And hence David proves Gods Omnisciency by his Omnipresence, Psal. 134.2.

3. The Effect doth ever vertually pre-exist in the Efficient cause; either Formally, as in Univocal Causes, or by way of Eminence, as here. All things known by God, are God, in a more Noble Manner than in themselves.

Q. 2. How can God know things that are not; for non entis, null est Scientia?

Answ. Of no being simply, neither in Act nor Power, the Rule is true; but those [...], not Beings, were then in esse Cognito, and should certainly be in esse Formali; He first seeth them in his own Essence, and then blows them into being, by the Breath of his Mouth, by his comman­ding word.

Quest. 3. Whether this do not make something for Equivocation?

Answ. Not at all. For, 1. To call things that are not, as though they were, is a Divine Priviledge, men may not do so. 2. It is an Essential Representation, not a Mental Reser­vation. One thing is not conceived and another called; but things that are not, are called, as if they were, which shall be in time, as they were known and called before time.

Objected than it may be, That the Lord foresaw Sin, as if it had been in Act.

Answ. Undoubtedly he did; pur­posing to produce and sustain the Act, and permit the obliquity. Which can­not reflect on God, as if he were the Author of Sin, in not preventing it; For though Sin be the worst thing in [Page 38] the World, yet the existence of Sin is not Evil, for then God would not Per­mit it to be. Prosper and Hilary both, with Renowned Austin, say, The Cause hereof may be unknown to to us, but unjust it cannot it be as God.

Which Doctrine offers to us,

1. Matter of Information, in the fol­lowing particulars.

First, of the Independency of the Creator, in producing and disposing of the Creature. Nothing out of God did move him to do any thing to them. True it is, that he knew them in him­self, in their Causes, and in themselves; not by Species resulting from them, but by Reflection on his own Nature. Extra se non quaerit Lumen ut videat, ipse enim est qui videt & unde videt. He needs not Light from without him­self to see by, for he it is that seeth, and from himself it is that he seeth; as Bernard expresseth it. Jer. 5. Before I Formed thee in the Womb, I know thee. 2 Tim. 2.19. The Lord knoweth who are his; [...], No Love, no Election, no foreseen Faith or Work: for then they should have been fore­seen in God and not in Man.

Secondly, of the Necessity of the [Page 39] Creature, both in respect of Existence and Operation. He calleth those things which are not, as though they were, because of the Necessity and Certainty of their being. Under­stand this with Reference to the first cause. For if we look to second causes, there are three sorts, viz. Necessary, which cannot but do this and that; as the Fire necessarily burneth, and the Sun shineth. Free, to this or that Act; as the reasonable Creature is. Con­tingent; beyond Expectation pro­ducing Effects accordingly: but all known to the first Cause, before they were, as if they were. So that there is no Room nor need for any Scientia Media.

Thirdly, we are Informed how this Divine Omniscience is a ground of Faith: viz. On a Three-fold account.

1. As it is known to be infallible; his Priviledge that cannot deceive, nor be deceived.

2. As it is known to be Immutable, subject to no Alteration or Variati­on, Jam. 1.17. he is described to be with [...]ut variableness or Shadow of Change: As the Sun, he Shines always with the same Rayes of Brightness [Page 40] (Eclipses only excepted;) an At­tribute that runs through all the rest; his Mercy, Council, Love, are all im­mutable, his Heart is the same to day and for ever. We may be Changed in our opinions and Estate, but the Di­vine Nature never Changeth.

3. As it is Incommunicable. Eve­ry Creature is Finite, and this is In­finite. The Gods of the Gentiles were often herein challenged and found wanting: The first Angels would have had it; but sunk under the weight of that desire; and Adams Candle aspiring to be a Sun, hath burnt the dimmer ever since.

All these laid together, will prove a strong Motive to believe.

In the Second Ʋse of this point, is discovered the folly of men, in two things, viz.

First, In endeavouring to prevent Gods Omnisciency, by sinning secure­ly because secretly, and digging deep to hide their Plots. Hear the Lan­guage of the Prophet, Isa. 24.15,16. We to them that digg deep, to hide their Counsels from the Lord. They think no eye seeth them, not his, who can do nothing but see: How vain! [Page 41] The Eyes of God are like two Fla­ming Torches, more resplendent than the Sun it self; none can steal from his Lightning Flashes. Screetch-Owls may find Holes and Nights to keep them from the day, which they can­not abide, but he that flies from the Face of God, where can he find dark­ness enough to hide himself? O blind and insensible Fugative from the So­vereign Essence, in the Region of Nothing, whither wilt thou go, not to find the reproaches of thy Crimes! Be Confident, he that can save from the deadliest extremities, can also see in the darkest obscurities.

Secondly, In endeavouring to usurp it; and that,

1. By manifest falshood not only of the Pope and his adherents, defining and concluding things that are not as though they were; but others al­so, who daringly call their Sins, Gods Temptations; The Woman thou ga­vest me, &c. And many have laid the Bastards of Heresie to the door of the Sanctuary, and called Diabolical Seductions, Evangelical Revelations; as if the Father of Lights could bring forth the Issues of Death. This [Page 42] is to usurp the Royal Prerogative of Heaven, and to invade the Lords In­communicable Property.

2. By Flattery; and that either of our selves or others. Of our selves; calling Carnal Contents, Pleasure, Dissolute Passions, true Mirth; Cove­tousness, Providence; Vain-Glory, Curiosity; Presumption, Hope; Fa­ding Creatures, true Riches; against our Knowledge. Solomon calls them [...], things that are not, in compari­son of true Riches, Contentment and Duration; for they make to them­selves Wings and flie away as the Ea­gle towards Heaven. Of others; es­pecially the Great and the Rich; for sooner will an hot May want flies, than such want Flatterers, calling them to be what they are not. Such was that Parasite who endeavoured to puff up King Canutus, by telling him that all his Dominions, nay the Seas themselves, were at his Command. And Onuphirus the Popes Biographer, praised Hildebrand, or Gregory the Seventh, for notable Acts and great Vertues, whom Cardinal Pembo true­ly described to have been a Murthe­rer, an Adulterer, a Conjurer, every [Page 43] way as bad as might be. Mark Antho­ny was a Prince extreamly dissolute, yet was by his Flatterers called, God Bacchus, and he soon came to that shameful impudence, as to have that title engraved on his Statute. Such servile Souls there are, who bind themselves like Fishers Angling Lines, seeing their advantages to depend on impertinent Discourse, and that the false Altars of Worldly Greatness will be served with such Smoke, spare it no more than a man would water in a River. No Age, but has been pestered with such Cattle. Nero's Courtiers would sooth him up for his singing, though it were exceeding ill, with a Quam pulcher Caesar Apollo Augustus! Like the Flatterer in the Fa­ble, who accomodating himself to the time, gave the Ape many speci­ous praises, saying, He was a Vermi­lian Rose, and that those that environ'd him, his Young Ones, were the Leaves; that he was the Sun, and those about him were the Raies; that he was as Valiant as a Lyon, all his off-spring were a Race of Young Lyons. With a multitude among our selves, who call the niggard, Bountiful; the Vo­luptuous, [Page 44] Chaste; the Proud, Hum­ble; the Civil Man, Religious; above their Knowledge; they are not so we see it, neither can we make them so, and therefore should not call them so,

Ʋse 3. In the third place, this Do­ctrine yeilds singular comfort to all the Faithful. Your Saviour,

1. Knows all your enemies to pre­vent them. He that sits in Heaven, Laughs them to scorn, the Lord will have them in Derision; be they never so cunning and politick; the Di­vine Providence shut up in a Cloud, Roareth over their heads, and in a moment will overthrow the Moun­tains of Wind, which the Tyrants of the World raise one upon the o­ther, and make their silly wisdom appear like an Owl, unfeathered and asham'd at the Raies of Noon-day; though their al [...]itudes may be so ma­ny Ravishments to dark the Earth. As it was once said of Anthony con­cerning Augustus, so it may be of Christ and the Enemies of his people, His Geinus goes beyond theirs.

2. He knows all our wants to sup­ply them; inward, outward, of Soul, Body, for Present, for Future [Page 45] Cheer up your drooping Spirits, in the Consideration of your Saviour. In him dwelleth all fulness, as he is Mediatour, established and destinated for your Salvation; so that all Perfection, Riches, Grace and Excel­lencies meet there together, Divinity and Humanity fill'd with all the Qua­lities and Properties that pertain to them, there concur; which Christ hath not for himself, but for his Peo­ple; as the Sea hath Water, to Con­vey unto the Earth, and the great Luminary hath Brightness to Enligh­ten the Heavens and the Earth, that from it, as from a Common source, might Stream forth into all things all the Flame and Warmth they want.

3. Christ knows all your Sins, to Pardon and Subdue them. He cal­leth you now, what you are not; Cant. 4.7. Thou art all fair my Love, and there is no Spot in thee. You shall be, because he will make you so. Your Light shall be without any Shadow, your Beauty without the least Spot to disgrace it. Those Roses that are now in their Blossom, shall be fully blown, and those Stars which are [Page 46] now Imprisoned in a Cloud, shall be set in a Clear Skie. The Bright Dia­mond of your Souls, now soiled with Corruption, shall be cleansed; all the Black Spots now fixt there, shall be changed into radiant Lights of Heaven. Comfort one another with these words!

Ʋse 4. Lastly, We are hence in­structed in some few Duties, viz. 1. To shun inward Sins; Hypocrisie, Pride, Vain-Glory, Infidelity, as carefully as outward and more visi­ble Sins. God is Omniscient, and views the sins of the heart, as well as the sins of the Life; the under Roots as well as the upper Boughs. He sees Faults where men see none. Nay, that which shines to mans eye like a Dia­mond, is in Gods Ballance a Con­temptible Worm. It was a wise pra­ctice, therefore, of that Arabian we read of, who to prevent sin, repre­sented to himself over his head, an Eye which perpetually enlightned him, an Ear which heard him, and an Hand which measured out all his Deportments and Demeanours. Veri­ly, the due consideration of Gods Eye, will blunt a thousand and a [Page 47] thousand Arrows shot against the heart of a resolute Christian. If the exercise thereof, were as familiar to us, as it is effectual; how power­ful a motive would it be, to cleanse all the impurities of our Intentions and affections, and give us leave to arrive to the top of Perfection!

2. To seek to him for Knowledg. Ignorance is no Branch of his Image who is Omniscient. Let it be the Mother of Popish Devotion, suf­fer it not so much to be with the Profession of Christs Religion. He giveth wisdom liberally. He descend­ed into the Country of Darkness, to scatter Knowledg by his brightness, and ceaseth not to give light, and kindle in our hearts many Inspirati­ons, which are like so many Stars, to conduct us to the Fountain of our Happiness. Hear him promising, All thy Children shall be taught of God. It is his Prerogative to teach Hearts. The Sun enlightens the World, and Christ enlightens Souls. Make it your Prayer, Lord, breathe upon us; breathe thy Spirit into thy Word! You may read the Bible and hear Ser­mons over and over, but to no pur­pose, [Page 48] till the Spirit of Christ Shine in your Hearts; and the more Com­merce you have with the Divine Es­sence, the more splendour you shall enjoy. And having obtained, use all to his Glory from whom you receive all. Be faithful Stewards. Like as small Rivers, which pay their Tribute and acknowledgments to the great Ocean whence they came.

3. Prize the Lord Jesus Christ; set an high esteem upon him: why do we Reverence Learned men among our selves, as those eminent Doctors, Reynolds, both former and latter; Perkins, Bolton, Luther, Melancthon, Musculus, Beza, Calvin, Zanchis, Chamier, Camero and others? Among our Adversaries, Lumbard, Aquinas, Durand, Hales, &c. Among the Gen­tiles, Aristotle, Plutarch, Homer, &c. With other brave Fellows, separated from us, by many Lands and Seas, yea, by Death; and all for their Knowledg; because we have seen a Ray of their wits upon Paper, Beams of their Knowledg, which was but a drop of his Ocean, and a Spark of his Light, who Enlightneth every one that cometh into the World; this [Page 49] made them admired. If Alexander could say, That he was more Bound to Aristotle his Schoolmaster, than to his Natural Parent; how much more are we Bound unto and should we Prize and Praise our Omniscient Jesus?

Secondly, we have here offer'd to our Consideration, The Omnipo­tency of our God, in whom we Be­lieve.

He calleth; i. e. he Causeth things not only to appear, but also to be in time, as they were willed and seen be­fore time;

This Power is either Absolute; whereof sacred writings say but little, and about which, we are not to en­quire; or Actual, as Limited by his Will, and Ordered by his Wisdom, to give being, and dispose his Crea­tures by means, to their several ends. Of which we are now to discourse; giving us two Observations; viz.

1. That our God, in whom Abraham believed, and we should belilve, is Omni­potent.

2. That the Omnipotency of our God, in whom we should believe, is a firm ground of Faith.

For the former; Our God is Omni­potent. He can do all things that im­ply not Imperfection; as to Sin, and deny himself: to Sin, is against his Supremacy; he hath no Superiour a­gainst whom he might offend; It is against his Natural Sanctity and Om­nipotency. Or, that imply not a Contradiction; as to be and not to be at the same time, in the same Re­spect, because that is Repugnant to Entity▪

Thi [...] is true of all the Persons; 1. Of the Father; none ever Acknow­ledging a God, denying it. So we have it in the Apostles Creed, I believe in God, the Father Almighty. Where, Almighty, is applyed to the Father, Inclusively; as, Lord, or Dominion is appropriated to the Son, not exclu­ding the Father or the Holy Spirit. Hence it is, that Hereticks have ap­propriated all the Attributes of Eter­nity, Omnisciency, Omnipotency, to the Father alone.

2. It is true of the Son. John 1.3. All things were made by him, and with­out him was nothing made. Which latter Clause, is added for [...]e more Certainty; it being usual with the [Page 51] Hebrews, thus by Negation to Confirm, what before they have af­firmed, where they would assure that the thing is so indeed. He is there­fore stiled, The first and the last, Revel. 1.17. It is a verity that is written with the Rays of a vast number of Divine Witnesses.

3. It is true of the Holy Spirit. Gen. 1.2. The Spirit moved on the Face of the Waters; i. e. he sustained them by the Power of his Sublimity. How­ever Interpreters have varied here­about, yet all conclude it to be the Spirit of God, nothing distinct from the Deity, or Infinite Active Power of God. So the Psalmist, 95 Psalm, which our Apostle takes notice of, as spoken not by, but of the Holy Spirit; Hebr. 3.7.

The Grounds whereof are two­fold,

1. The Unity of Nature doth im­ply, equality of Power; we say, we be­lieve there are three Subsistences in the Divine Essence, and that each of those Persons, is truely and properly God: and we find such Attributes and works ascribed to the whole Nature of the Deity, to the seve­ral [Page 52] Persons Subsisting in that Divine Nature, as do evince their Power to be the same.

2. This Manifestation of power, is opus ad extra, and therefore com­mon: According to that constant Rule of Credit among all Divines, Opera Trinitatis ad extr [...] sunt indivisa: But especially Attributed to the Second Person here and in most pla­ces; because that is most benefici­al to the Church, and is most op­Posed by Enemies. Gen. 17.1. I am God Almighty, [Elshaddai,] signifying, either Sufficiency, because he is sufficient of himself, as Psalm 16.2. My Goodness extendeth not to thee, &c. He is Infinitely above Crea­tures; Infinite in Essence and Good­ness, comprehending within himself all good, and anticipating it to all Eter­nity with an incomparable Eminen­cy. Or else, it signifieth, Omnipoten­cy (for the word will bear both) all things yielding to him, both for their being, order and continuance. Gen. 18.14. Is there any thing too hard for th [...] L [...]rd? Numb. 23.19. God is not as m [...]n that he should lie, neither the Son of Man, that he should Repent; [Page 53] hath he said, and shall he not do it? Mat. 19.26. With God all things are pos­sible.

But what need of proof? It is a truth written as with Rayes of the Sun; confirm'd at least 70 times in the Scriptures of God, as some have taken pains to reckon them. Add we may,

1. The Confession and practice of the Saints of God in all Ages; 2 Chron. 20.12. O our God wilt thou not judge them? 2 Chron. 25.9. God hath power to help and to cast down. Flying from their Enemies both inward and out­ward, to rest upon his Rock of Pow­er. Rom. 7.25. I thank God through Jesus Christ. 1 Cor. 15.57. O Death where is thy Sting! Thanks be to God through Christ.

2. The works of Christ; Curing the Diseased; Mark 5.26,27. Clean­sing the Temple, Math. 21.12,13. Which Jerom Attributes to his Om­nipotency; that he so mean, should at­tempt a matter so considerable, a­gainst so many proud, insolent per­sons, arm'd with Authority, and at such a time; and extolls it above rai­sing of Lazarus from the Dead, Re­storing [Page 54] the Blind to sight, and the Lame to their Limbs. This was his Divine Work. Not to omit the mentioning of his Changing Water into Wine; John 27.

Thus as the greatness of the Sun is measured by a small Shadow on the Earth, so many times there needs but few words to illustrate a great Vertue.

The Reasons are many, I shall chuse out and insist upon two only:

1. The Unitie of Nature common to all the Persons, John 17.22. As we are one. Ʋnum per Ʋnitatem; i. e. by the absolute simplicitie of Nature. Phil. 2.6. Who — Reckoned himself e­qual with God, in that incomprehen­sible abundance of Perfection, where­of the supream Adorable Nature is full; as Life, Goodness, Immensity, Eternity, Holiness, and all other Properties, which it hath in an infal­lible manner. Now from the purity and Perfection of that Infinite Being, we may thus argue for Omnipotency, viz.

That which hath Being and is most distant from Passive Power, being Ens Simplissimum, & Actus purissimus, a [Page 55] most Simple Being, and a most pure Act, must partake Infinitely of Active Pow­er; which is Omnipotency,

Again; In whom is found the Per­fection of all things, in him is also found the Perfection of Power: But in Christ is found the Perfection of all things, Emi­nently, as is already proved, therefore in him, is the Perfection of Power; which is Omnipotency, to which no­thing can be added.

2. The Equality of Attributes; as is his Knowledge, so is his Will and Power, Psal. 135.6. Whatsoever the Lord pleased, that did he in Heaven and Earth. Now Knowledg and Power, are according to the Condi­tion of Nature; Men know and can do something; Angels know and can do more; but God most of all, his Knowledg is Infinite, and so must his Power needs be.

The Second Doctrine from hence, now comes to hand, viz. That this is a Principal Ground of Faith.

See Heb. 11.6. Without Faith it is Impossible to please God; for he that cometh to God, must believe that he is, and that he is a Rewarder of them that diligently seek him.

Gen. 17. When God would encou­rage Abraham, he maketh himself known by the glorious Attribute of his Almighty Power; I am God Al­sufficient. Math. 8.2. Lord if thou wilt, thou canst make me Clean. There is no such proper Pillar to uphold a falling Spirit, as this of the power of God; No Shade like to this, toward off the strokes of Evil. One Shine of this Attribute in its full Lustre of Glory, is able to dispell in a moment, all the nights of Fear, Doubts, Temptations, which may at any time overspread the Heaven of the Soul, it causeth them utter­ly to vanish. Here's the Adaman­tine Bulwark against all Adversary Power. The Devil is Mighty, but not Almighty, as my God and Savi­our is; was that comforted Luther, that Incarnate Seraphin, and Cham­pion of Christ.

How it is so, will further appear, if we consider,

1. The Difficulty of things offer'd, both for matter and manner. As that all things should be ours again, after they were lost; that the Di­vine and Humane Nature should be [Page 57] united; that a Virgin should Con­ceive and Bear a Son; what great and admirable things are these? Here are matters which the cleerest Understandings of Men and Angels entertain with Amazement, things in a Sphere above Nature, beyond all Humane Disquisition; The deep things of God; the Divine Om­nipotency can only maintain Faith in the sense of their possibility.

2. His Propriety in and over all. He made all, gave them a Being according to the Idea and Platform presented to the Divine Understan­ding; and he hath absolute Right to dispose of all, Rom. 9.18. To do with his own as he will. His Power is independent, and Prerogative il­limited, Psal. 8.6. to be understood of Christ; Thou madest him to have Dominion over the works of thine Hands. Which Absolute Power flow­eth not from the nature of Commu­nicative Bounty, in bestowing Gifts, to some more, to others less, and so hath more or less Right over them; for then his Power should be finite and limited, as ( Arminians hold, only to cut off the Absolute [Page 58] Decree, which the Lord past by ver­tue of his Right) no Creature be­ing capable of an Infinite measure of goodness: But from the Excellency of his Nature, being Omniscient, Omnipotent, Infinite, Eternal, &c.

3. From the Irresistability of his pow­er: All things do obey him. There is nothing from Heaven to Hell which boweth not under his Laws. Rom. 9.19. Who hath resisted his Will? Luke 7.7,8. Say the words, and thy Servant shall he Healed. And this is true of Christ, as appears Math 8.27. Even the Winds and the Seas obey him. Xerxes the Persian Monarch, threw Fetters into the Sea, as if he would have Chained the unruly Waves; but to little purpose; but when Christ speaks, The Winds and the Seas shall obey him. By a word he unpins the Wheels and breaks the Axle-Tree of the whole Creation. In short, what­ever the Divine Unerstanding can Comprehend, so much the Divine Power can Execute.

4. From the Incommunicableness of this Attribute. No Creature is Ca­pable of being Omnipotent: & quic­quid recipitur, ad modum Recipientis, [Page 59] Recipitur. Besides every Creature is Resistable in the Exercise of Natural Qualities. In him we Live and move and have our Being: he Supports, Re­strains, and orders all.

But here we meet with Objections from some, who, Imitating the Sor­cerers, cast mists upon the Brightest Morning.

1 Object. May not this Omnipotency be Imputed to the Humane Nature of Christ?

Answ. By Reason of the Union Hy­postatical, the Properties of both Na­tures may be Communicated to the Person, and yet not mutually between the Natures. The Natures were not Changed, nor their Properties Con­founded, each Retaining after, what was peculiar before Christ suffered and Dyed, but according to his Humani­ty; Christ was Omniscient and Om­nipotent, but according to his Deity.

2 Object. Is raised from that Pas­sage of Christ himself, Math. 28.18. All Power is given me in Heaven and in Earth; which say some, cannot be understood of his Deity, for so he was not Capable of any Addition.

Answ. It is spoken of Christ as [Page 60] Mediator. Omnipotency was given to him for Intercession, and Aplication of his Merits, for the Governing and gathering of his Saints; That all things shall work together for good: so, John 5.22. The Father judgeth no man, but hath Committed all Judgment to the Son; and for other Places of that Nature, they are to be understood, not Simply of Power, but of Authority; accord­ing to that, 1 Cor. 15.24,25. Then the End shall come, when he shall have delivered up the Kingdom to God even the Father, when he shall have put down all Rule and all Authority and Power; for he must Reign till he hath Subdued all his Enemies under his Feet. Which establisheth the former answer.

3. Object. Is it not Communicated to Believers?

Answ. Christ hath given very great Power to Believers, in so much as 1. Believers can do all things; but then see whence their bow hath such a back of Steel, viz, in and from Christ, by a derived Power. Christ leaves on such as have received him, some foot­steps and Impressions of his Omnipo­tency: for, whereas Divine Power Consists especially in two things viz. [Page 61] In Gods being able to do all things that are Regularly possible, and his not being able to do any thing Sin­ful; so, we find some Prints of both upon Christians; I can do all things, saith Saint Paul; And whosoever is born of God cannot Sin, saith Saint John: this I say, is by a derived Power, Communicated to them according to their Capacity.

2. All things are possible to them; i. e. all things as Christ was to do for them, or they receive from him as Mediator; all things are possible to them, not Simply, but Respectively to that Power, unto which all things are Referr'd and Subjected.

Well then; to apply the whole.

Ʋse 1. First, Diverse Corolaries may be deduced from the whole, by way of Information, viz.

1. That he in whom we believe, Jesus Christ, God blessed for ever, was before all things that now have being, and gave being to all. John 8.58. Before Abraham was, I am. John 1.2. The same was in the Beginning; in the Instant of Creation, therefore also, before the Creation, and there­fore from Eternity. Indeed Arrius [Page 62] Corrupts the Greek Text, reading it thus, The Lord Created me in the Be­ginning; and thence Blasphemously Inferr'd, that Christ was no more than a Creature. But the Scripture saith, He was set up from Everlasting; Prov. 8.23. and he is called, The An­tient of Days, Dan. 7.9. And as he was before all things, so he gave being to all things; 1 John 3. He was not Idle with the Father (as some Blas­phemously speak) but by him as a Principal Efficient, co-Agent, the Father and Holy Ghost, all things were made.

2. That all things (Creatures) which we see and know, once were not, and are in the Power of God to be Reduced into nothing; or to be Disposed by him, as he shall please, according to his Absolute Soveraign­ty. God hath Power over every Created being, and over every part of being; He being Jehovah, that gave being to all and received being from none. He Confirms Scepters and Crowns; he Raiseth Cities, Pro­vinces and Monarchies; he erects States, preserves Laws, and Travels through-out all Nature without take­ing [Page 63] pains; and can as easily Reduce them all to nothing.

3. That there is an exact Confor­mity between the Decree and the Ex­ecution. Things that had no being, were called as i [...] they had been, and in time they were, as they were before called. There is no depending Freedom in any Creature: God sustains the Agent, and determins the Action; his Power reacheth over all.

4. That God cannot Sin, for he is Omniscient and cannot err; he is Omnipotent and hath no passive Pow­er to receive from without, that might change his will. Ever is to be abhor­red the Blasphemous Doctrine of the Marcionites, Manichees, and Libertines, who would make this Dreadful and Sacred Majesty the Cause of most detestable Errours; yet with as much absurdity as they, who make the Sun Guilty of Darkness, by whom the Heaven is enlightned; and the Sea of Driness, by whom the whole Earth is Moistned. And therefore Conclude against Bellarmin, who Wickedly Imputed to Protestant Di­vines, that which they Detest with greatest Loathing.

5. That we have the same ground for our Faith as Abraham had, viz. the Omnipotency of Christ, seen in the Creation of the World, and Susten­tation of all, in bearing with all; in the great Empire and Defence of the Church and Gospel, in the midst of Enemies; in Converting, Pardoning Sin, and Preserving all his House from Apostacy; In all which you have a Marvellous Discovery of his Divine Power, who maketh Light to break out of Darkness, and Traces the Rays of his Glory upon an heap of Dirt, using base and Inferiour Persons and things, for the good of his People.

6. Therefore we should not Finally doubt nor despair of our selves or others, Math. 19.26. With God all things are possible. Rom. 11.32. God is able to Graft them in again. Saint Augustine in his third Epistle to Vo­lusian, and else-where, give Rules a­gainst distrustful Reasonings; Tota ratio facti, Potentia Facientis; Conse­cra Authorem, tolle Dubitationem. We must grant God to be able to do some things, the Reason of which we are not able to Comprehend; the whole Reason of doing, being the [Page 65] Power of the Doer: it is God that doth them; Consider the Author, and all doubts will cease. Let us Remem­ber Paul ▪ Mary Magdalen, Ma [...]sses, and other Monuments of Gods Pow­er, which hath Crowned Plants with Flowers and Fruits, that were Barren and Accursed; fill'd Desarts and the most Desolate Heaths, with Exquisite and Delicate Trees; which Examples had never come to our Hearing, had it not been for our Encourage­ment. With these should every Sound Penitent be Revived and Com­forted. God can turn Noisom Dung­hills into a Mine of Gold, Brands of Hell into Lightsome Stars, in the highest Firmament; Slaves of Daemons into Angels.

Doubt not, Despair not of the Church and State. Ezek. 37.11,12. O my People, I will open your Graves, and cause you to come out of your Graves. What cannot God do, who can Cre­ate? Nothing can stand before a Cre­ating Power. He needeth no exist­ing Matter to work upon, nor Instru­ments to Work with. O, what a great thing is nothing in the Hand of God!

Ʋse 2. Se [...]ondly, this Doctrine sounds sharp reproof against those, 1. Who abuse this Atribute either in opinion or practise. In,

Opinion, as they who argue a Posse ad esse, because of the power of God; and Attribute that to it, which im­plies a Contradiction; as to be a Fi­nite Body in Substance, and yet Infi­nite in Presence, to be every where. It is Christs Divine Property to be a [...] many places at once, neither inclu­sively nor exclusively. If it be said, That the Omnipotency of God may extend the Dimensions of Christs Bo­dy, that it may at the same time fill Heaven and Earth; it may be easily replied, This is to make Christ a Monster, and to contradict the very Nature of a Created Body. Yet Pa­pists most confidently obtrude this Principle upon the Word, and by this their Catholick Power, make a Body to be at two places at once; as the Body of Christ in Heaven, and upon a popish Altar at once: Which is a contradiction, and therefore a lye. Let God be true and every man a Lyar. Heaven is said to to receive Christs Body, Acts 3.21. In

Practice; As they, First, who live as if they were Omnipotent. Such there be in the World, who endea­vour to make their Will a Law, and cause all to fall down before them. Like Jezebel and Sennacharib; confoun­ding Elements, and raising Stars with the Dust of the Earth, whereby to come to the end of their exhorbitant pretensions; Threatning to hew down Mountains, and Thunder-strike Mor­tals; supposing all the ample house of Nature to be Created for them. Swal­lowing the World by Avarice, and wasting it by Riot. And not only so, but according to the improve­ment of their Cruel Pride, cry not, with the Old Tyrant, for another World to plunder, but attempt the Invasion of the Intelligible World, and commit Rapine upon Souls, ma­king havock of the Church of God, to which Angels refer but as Mini­string Spirits; and Lording it over Gods Heritage, which the Apostles besought to be Reconciled to God, and never Commanded them any thing, in their own name, and only such things, for which, they could shew unquestionable Commission. Such as [Page 68] these set themselves down in the Throne of God, as Maximilian that good Emperour used to say; this being one of those three things, the Divine Power hath reserved to him­self as his Prerogative, viz. To Create, to Foretel things to come, and to Rule over Consciences. Se­condly, Living as if they cared not for him that is Omnipotent, indeed despising his Threatnings, slighting his Promises, as if he were able to perform neither. Whence they dare to lift an Arm against the Omnipo­tent! When as all power in Heaven and in Earth, yea, all Judgment is committed to Christ. He hath Au­thority to relieve his Saints, to Sen­tence all his Enemies unto Eternal Flames and Torments; and will make some as bright as Stars, and others like Burning Coals in Hell. O Hear, Consider, Tremble!

2. This Doctrine casteth a sharp Dart of reproof against all such that deny or doubt of it: as those Isra­elites who said, Can the Lord provide Flesh also? And that Court-Favou­rite, 2 Kings 7.2. Who, when the Prophet Elisha, by the Command of [Page 69] God, foretold the great Plenty of Samaria, dared to say, If the Lord open the Windows of Heaven, can these things be? Such unbelieving hearts are among us to this day. Can the Lord do this or that? Is he able to accom­plish what he hath promised, can he Heal my Backslidings, pardon my Sins, and save my Soul? As if the Lord Jehovah, lived after the rate of Creatures. This is to reproach the Holy One of Israel.

3. Against such as rely altogether on the Power of God, without the use of Means. As the former sort Reproach God, so these Tempt God. The Lord could indeed Enlighten us without the Sun, and afford us Fruit without the Earth; but he will have the Creature Operate. The very Heathen could say, Admota manu, In­vocanda est Minerva; and the Sage Greek, Rebuked the foolish Carter, who, when his Waggon stuck in the Mud, Cryed to God, but never put his hand to help himself: Meanes must be used. Though men live not by Bread alone, but by the word of Gods Blessing proceeding out of his Mouth, yet that word is Annexed to Bread, [Page 70] and not to Stones: and that man should not Trust but Tempt God, who would have Stones turned into Bread, because God hath Power so to do. And if God have provided stairs it is not Faith but Fury, not Confidence but Madness to go down a Precipice. Second Means must be used in Obedi­ence to Gods order, though not in Confidence of their help; the Creature must be the Object of our Dilligence, but God only the Object of our Trust.

Ʋse 3. Thirdly, This Doctrine, as it is sufficient to terrify the Wicked, so it is to give occasion of Confidence to the Faithful; since it hath an Eter­nal alliance with him that governs the World. Read your matchless Con­solation, in the following particulars.

1. Against Sin, Satan and all E­nemies of the Church, that Christ is Omnipotent, 2 Chron. 20.15. In the Words of King Jehosophat to the Peo­ple of Judah, Thus saith the Lord to you, Be not afraid or dismayed because of this great Multitude, for the Battel is not yours but Gods. 2 Chron. 32.7,8. Hezekiah said to the People, Be strong and Couragious, be not Afraid or Dis­mayed, for the Kings of Assyria, nor for [Page 71] the Multitude that is with them, for they are more with us than with them. What­ever Power or Counsel shall be set up against Heaven, shall not succeed a­gainst the design of Heaven. The vast Numbers of men, trouble him no more, than those Millions of Waves in the Sea, are a trouble to that great Ocean. All Nations before him, are but as one drop of the Dew. He Causeth whole Countries to tremble under the Force of his Word, as under Lightning Arrows; and is attired with the Conquest and Trophies of Souls. O the Wonders of God! He Causeth the Arrows of those that In­vade his Kingdom, to Return against them that shot them; as in Julian's Case was apparent; which we only mention. Though he thought by the help of his false Gods, to Command the Waves of the Sea, and to walk upon the Stars, yet was he buried in Execration and Horrours.

And as it is in Temporals, so it is in Spirituals. He can subdue the strongest Corruptions, Break the hardest Heart, relieve the most Faint­ing Graces. Let all Christs People learn to look up, and then you will,

1. Patiently suffer and wait. He is Omniscient and Omnipotent; He knows all and can relieve all.

2. You will learn to rest upon him, Psalm 37.3. Trust in the Lord and do good, so shalt thou dwell in the Land. You will not trust in men and frame to your selves an arm of Straw; but confide in him, who with the Fingers of his Power sustains the whole Globe of the Earth. You will not Adore the Favours of men, which are like the Rainbow in Heaven, which ha­ving made shew of many Splendours and varied Paintings, leaves nothing but Water and Morter. You will then no more build Fortunes on Foun­dations of Silver, upon a Frail man, who beareth all the Fingers of Vani­ty. God is a Wall of Brass about his people. Lo I am with you to the end of the World! In all Conditions. If Daniel be in the Lyons Den, he shall be visited by God, and the Lyons change their Nature, for re­gard to him. If the three worthiest be cast into the Fiery Furnace, Ne­buchadnezzars Hell, they shall walk entire, assisted by the Angel of God, as in a Meadow Enameld over with [Page 73] Flowers: And now, when, one would have thought, that whole Religion had been dead, the Divine Power Writes her Praises in Characters of Fire. Whoever forsakes the Lords People, he will not forsake them. He is the same yesterday, to day, and for ever.

2. This Doctrine speaks singular Comfort against losses, of Country, Friends, Estate, Liberty, and all out­ward Comforts; if you be in Cove­nant with him that is Omnipotent. This was Abrahams Case, Gen. 17 1. Fear not Abraham, I am thy Shield; I am God Almighty, or All-sufficient; before whom nothing can stand when he will accomplish his Word. This was a bottom of great Confidence to Abraham, as we are in­formed, Rom. 4.29. Being fully perswa­ded, &c. Where ever God is engaged by his Word, his Power is especially to be eyed. Persons are apt to ask, How can these things be? It is im­possible it should be so and so to us; but he is able, Omnipotent. It is he that made Josephs Abasements to be his Advancements; and that turn'd Ba­laams Curse into a Blessing. He can [Page 74] bring Meat out of the Eater, and Sweet out of the Strong, and cause Grapes to be gathered of Thorns, and Figs from Thistles, make Friends of Enemies, your Wound your Cure, your Affli­ction, your Consolation. Nay, your Weakness, your Strength. So that as the same Water is sowre in the juice of a Figtree, is sweet in the fruit; so the Troubles which in their bark are but sowre and unpleasing, shall not­withstanding in the fruit of them be exceeding sweet.

Ʋse 4. Lastly, Be ye Instructed to be followers of Abraham, in this Win­terly Age of the World: to build on this Foundation, in your Obedience both Active and Passive.

1. Be perswaded of this Truth, Measure not God by the Ell of man, Cloath him not in your Fashion. Hold not that Impossible to the Di­vinity, what your weak Understand­ing cannot Apprehend. Be perswaded,

First, That he is able to cast down the Strongest and Proudest Enemies of his Kingdom: Isa. 37.29. Because thy Rage against me and thy Tumult is come up into mine Ears, therefore will I put mine Hook into thy Nose, and my [Page 75] Bridle in thy Lips, &c. When the Rage and Tumult of Christs Adversaries is highest, then will he get himself most Glory, by putting a Hook in their Nostrils, and turning them as he pleaseth. Can any thing be too hard for God? this God of Power, who Darkneth the Air with Tempests, makes Clouds to pour down in Deluges, and Swallows up the Fleets of petty Pharo's? He who flyeth upon wings of the Wind, over the Curling Waters of the Sea, Inflaming Light­nings, and makes Blood and Scorpi­ons to Rain on the Rebels of the Earth?

Secondly, That he is able to Raise out of the lowest Condition. Wit­ness Job on the Dunghill, Israel in Egypt, the Christians of the Primi­tive Church, and all along, whence they were ready to cry out, There is no Hope. His Power and Essence walk Hand in Hand; in so much, as Pow­er in God is nothing else but the Ef­fective Essence of God.

Object. We all believe Gods Power, but doubt of his Will.

Answ. All do not believe his Pow­er. The unregenerate man believes [Page 76] not at all. All unbelief doth se­cretly question the Power of God. And Renewed men believe not Fully. Things past and present, all can be­lieve, because they are seen, but things promised, because they Transcend the Course of natural Causes, and the Contrivances and Projects which they forecast, they often Flag and Falter a­bout them. For,

1. They limit him in their thoughts, they will have such and such Graces, so much in the use of Means, and such Means, those of their own Choice, rather than others; whereas God is an Independing Agent, and works where, when, and as he will. As God is Omnipotent to Command Supplies for any help, so he is Absolute to Chuse what Means he please­eth, and his Wisdom shall pitch upon.

2. They Determine and often Con­clude against themselves, and rashly too, and against their present Con­dition; being brought to some extre­mity, they drew up desperate Con­clusions against Mercy it self, saying, The Lord will be gracious no more; I shall surely fall by the strength of this [Page 77] Corruption and that Temptation. Mrs. Honywoods Case is famous; who confidently affirm'd, she should be Damn'd, as sure as that Glass would break, that she threw against the wall. And David in his haste said, I am cut off from before thine Eyes. If they are advanced, then they shall never be cast down; David also in such a Case could say, My Mountain shall never be moved: good News lifts them up, and ill News casts them down. It argueth a great Defect, in the un­certainty of the heart with God, who is both powerful and willing.

2. Make use of this Doctrine and Truth delivered about Christs Omni­potency, these three ways, viz.

First, in your Faith to believe his Word. Prophecies shall be accom­plished, Promises be fulfilled. Anti-Christ shall fall. Psalm 2.7. Thou shalt break, them with a Rod of Iron, &c. Ezek. 24.14. I the Lord have spoken it, it shall come to pass. Accordingly when the Seven Angels appeared with the seven last Plagues, they that stood on the Sea of Glass, said in their Song, Great and Marvellous are thy Works, Lord God Almighty, &c. And when [Page 78] the third of them poured out his Vi­ol upon the Rivers of Water, an Angel of the Altar said, Even so Lord God Almighty, &c. So that all who wish well to Sion, make full account, that in due time the Mountain of the Lord shall be set upon the top of all Mountains, because it hath been pro­mised of old, and be confident, as it is expressed in 2 Thess. 2.8. That the wicked one shall be consumed by the Breath of his Mouth, &c. Because this Commination standeth upon the file in Holy Scripture, and is not yet verified. Though God do not allways fulfill his Threatnings, but on Re­pentance revoke them; yet he al­wayes fulfills his Promises to them that fear him and hope in his Mer­cy.

Secondly, in your Prayers, to Crave his Aid and Assistance. Whatever ye ask the Father in my name, he will give it you. Let men be never so prone, the Carnal Appetite uniting with a probable Object, being able of it self no more to Resist, than a Stone can from Descending, or the Adamant from Drawing, yet the Lord can Re­strain, Renew, do away all old things, [Page 79] and make all to become New. To whome shall we go? Thou hast the words of Eternal Life. From his eyes alone, are darted Rayes of most Powerful Compassions.

Thirdly, In your Patience under any of his Rods, and Diseases Natu­ral, Spiritual, Political. Ephes. 3.20. He is able to do abundantly above all, what we are able to ask or think. It is a tried Case, Psal. 3.6. I will not be afraid of ten Thousands of People that have set themselves against me round about. O say, Fie upon Despair and minds Affliction! Learn in all things that appertain to you, speedily and Effectually to fix your selves on the Will of the Omnipotent. Continu­ally say, God seeth this Affair, since nothing escapeth the Quickness of his Eye. Expect but a while, the Trouble is but a Flying Cloud, and God will do all for the best. Thus did Abraham in the Text; Above Hope he believed in Hope, because God quick­neth the Dead, and calleth things that are not, as though they were.

THese words Contain a lively De­scription of Abrahams Faith, drawn from the Internal Form, it was [...], A Phrase Dif­ficult to be understood, but most aptly serves to shew the Difficulty of believing. Some turn the word [...] by Praeter, besides hope; others, by Supra, above Hope; a third sort, by Absque, without. All may be true, but not reach so fully Home, neither to the Word nor Scope of the A­postle. Our last Translation there­fore, following many, both Antient and Modern Divines, Reads it, Against; and so I find some Refer­ing it,

1. To the time of Abrahams Faith; in the beginning of his Age he had hope, but this was against that. In the middle of his Age he complain'd, as if there were no hope; Gen. 15.2. Lord what wilt thou give me, since I go childless? But this was after that.

2. Others refer it to the kinds of [Page 81] hope, or degrees of one and the same hope; whom I rather choose to follow.

First, understand it was spoken of two Kinds of Hope; one na­tural, when Reason apprehends Grounds why such a thing may be; and this is proportionably common to men with Beasts. Another Di­vine; when a man waits for that he can see no ground in himself, nor reason for. Abraham was against the first, and in the second.

Secondly, Others take it for one and the s [...]me hope, but in different degrees, It was weak and doubtful in the beginning but strong and firm in the end. Faith and Hope (two individual companions; Hope springing from Faith, as the Stream from the Fountain, or the Daughter from the Mother) meet with many oppositions, but prove victorious in the end. Yeilding us three things Right Worthy of Observation, viz.

1. The Connexion of these two Theo­logical Graces, Believing in Hope. Rom. 5.2. By whom also we have Ac­cess by Faith into this [...]race wherein we stand, and rejoice in Hope of the Glory of [Page 82] God. 1 Pet. 1.21. By whom we do believe in God that raised him from the Dead and gave him Glory, that your [Faith and Hope] might be in God. The Sun and the Beams go together, and so do Faith and H [...]pe.

The Reasons are, 1. They are in­fused at once, when the Spirit is given to the Elect, as they are capa­ble of it, before, in, or after Bap­tism. What they say of the Cardi­nal Vertues, Su [...]t inter se conn [...]xae, they are chain'd together, may be also s [...]id of the Graces of Gods Spi­rit, who pl [...]nts an habit of all the Graces in the Heart. The New Crea­ture hath [...]ll the Parts and Lineaments, a mixture of all the Humours.

2. From the order and maner of Working; o [...] begette h stirreth up and manifest [...] it self by ano [...]her. Rom. 5 3,4. And not only so, but we Glory in Tribulations also, knowing that Tribul [...]ion work [...]th Patience; and Patience, Experience; and Exeperi­ence, H [...]p; &c. Faith there is a Mother [...]cended with her Daughters. Rom. 15 13. The God of Hope fill you w th [...]ll Joy and Peace in believ­ing, that you may abound in Hope. 1 Cor. [Page 83] 13.7. Charity believeth all things, Hopeth all things, &c. Heb. 12.1. Faith is the Substance of things not seen. Faith lights the Lamp to hope, as the Fire of the Altar lighted the Lamps of the Sanctuary.

2. We are hence to observe, the Difficulty of believing; it is against Hope. Math. 19.13. a Rich man can hardly Enter into the Kingdom of God.

This appears divers wayes; viz.

1. From the Efficient necessarily required to work Faith in the Heart. Ephes. 1.19. It is called the exceed­ing greatness of his Power to us-ward who believe. A Difficult Work re­quires a great Power to accomplish it. Man, as Clem. Alexandrinus ob­serves, is Gods Harp; the Harp cannot sound unless it be touch­ed with the finger, neither can the Heart of man sound forth any Graci­ous Harmony, till it be touched by the Finger of Gods Spirit; Sin having disorder'd the Strings of that Harmo­nious Instrument, put it out of Tune, and mar'd its Musick, and there is nothing but Jarring; and so it con­tinues, till that great Musician, who [Page 84] tunes the whole World and makes all things keep time and measure, set this Instrument in Tune again.

2. From the Paucity of Believers. Isa 58.1. Who hath believed our Re­port? &c. Luke 18.8. When the Son of man cometh, shall he find Faith on the Earth? Among the Millions at Rome, there were but few Senators; and among the swarms of People in the World, there are but few Beleiv­ers. In themselves, indeed Conside­red, they are many, as the Stars which adorn the Azure Firmament, as the Sands on the Sea shore for Multitude; but Comparatively, they are very few. As in the Field there are more Weeds than sweet Flowers, and in the Earth more Dross than Gold; Thus it is here. The Trees of Righteousness are thinly Planted in the Worlds Orchard. There are but few Birds of Paradise, to the Birds of Prey: Notwithstanding all the Means of Grace, Preaching, Exhorting, Reading, &c. few Believers.

3. From the many Enemies of Faith, and other Impediments; There is Satan, Luke 22.31. Satan hath de­sired to win [...]ow you as Wheat, but I have [Page 85] prayed, that thy Faith fail not. This is the main thing he aims at, This he Assaults, endeavouring to blind-fold the Eye of Judgment; to allure the Will and Affections after Toys, Plea­sure, Profits and worldly Honours: perswading sometime to presume, other-while driving to Despair. Thus he sifts and Winnows poor Souls, to keep them in Unbelief, or Misbeleif. There is the World of Ʋnregenerate men, as the Scribes and Pharisees, watching to catch our Sa­viour that they might accuse him; Concluding, if any man did Confess Christ, he should be put out of the Synagogue, John 9.22. Yea, for a time, Paul, a Chosen Vessel, was u­sed as an Instrument that way; Acts 28.23. Concerning this Sect, it is spo­ken against every where. A great Dis­couragement. Yea, our own Natural Abilities, which are Antipodes to Grace; Rom. 1.22. Professing them­selves wise, they became Fools. 1 Cor. 1.22. The Jews Require a Sign, the Greeks seek after Wisdom; not that which cometh from above; by Wisdom they could not come to the Knowledg of God, but proved most Vain and [Page 86] Corrupt, when they endeavoured to be most Exact.

So that we may Conclude with the Apostle, Ephes. 6.10,11. &c. Finally my Brethren, be strong in the Lord, and in the Power of his Might; put on the whole Armour of God, that ye may be able to stand against all the Wiles of the Devil; For we wrestle not with Flesh and Blood, &c.

2. We observe hence, The growth, increase, and Final Victory of True Grace.

Against Hope he believed in Hope. Math. 13.32. The Kingdom of Heaven is compared to a Grain, and to Leaven that leaveneth the whole Lump. Grace is of a spreading nature, it swells it self into the whole man, and makes the Soul rise as high as Heaven. Grace lies not in the Heart, as a Stone in the Earth, but puts it self forth in vigorous Actings. To this refers that exhortation, 2 Pet. 3.17. Fall not from your Stedfastness, but grow in Grace, &c. The first appearance of it on the Soul, may be but as the Wings of the Morning, spreading themselves upon the Mountains, yet it is still ri­sing higher and higher upon it, Cha­sing [Page 87] away all filthy Mists and Vapours of Sin, till it arrive to its Meridian height; such is the strength and force of Divinity in it. Though at first, when it enters on the Soul, it may seem to be sowen in weakness, yet it still raise [...]h it self in Power: As Christ was in his Bodily appearance, still increasing in Wi [...]dom and Knowledg, and Favour with God and Man, till he was perfected with Glory; so is he also in his Gracious Appearance in his Saints, who shall go from strength to strength, till they appear before God in Sion.

The Reasons hereof are taken,

1. From the Principle or Fountain whence Grace Floweth; And that is, Christ and his Spirit; of Infinite Va­lue and irresistable Efficacy; so that unless Christ be overcome, Grace cannot be overcome. Grace being a Creature, is in its own nature pe­rishing (for ours is no better Coin than Adams) but in Christs Keep­ing it can never perish. The Saints Graces of themselves, like Glass, may break, but being held in the Hand of Christ, they can never be broken; 1 Pet. 1.5. We are kept by [Page 88] the Power of God through Faish unto Salvation. The small Mustard-Seed shall not be killed, the little Spark of Fire shall not be quenched; there is an overflowing Power to draw them forth and perfect them. Where-ever the frame of Grace is begun, it shall be brought forth to a compleatness, and Christs Kingdom in that Soul shall be victorious over all opposi­tion of Corruption.

2. From the Nature of the Oppo­sers of Grace: They are finite, and mortally Wounded. Our Lord led Captivity Captive, Heb. 2.14. And through Death hath Destroyed him who hath the Power of Death. So that up­on serious Consideration, I may say to all the Faithful, as Elisha sometime spake, 2 Kings 6.16. Fear not, for they that are with you are more than they with them. Though inward Cor­ruption and outward Enemies be Nu­merous and strong, yet they shall not Finally prosper. Where Christ pro­motes his Kingdom, it is so establish­ed, that the Gates of Hell shall not prevail against it. Assaulted it may be, but Conquered it can never be. As it is said of the old Romans, they [Page 89] lost some Battels, but never lost a war. Christians may have some Foils, but they shall be finally Victorious.

Ʋse 1. In the Application here­of, I shall endeavour a little further to Discover the Nature of this Grace of Hope, &c.

1. By way of Information; the En­quiry will be,

First, What it is?

Answ. It is a Divine Vertue, In­fused by the Spirit into the Understan­dings and Wills of Actual Members of the Militant Church, whereby they certainly and patiently wait for those good things God hath promised, Rom. 8.24,25. We are saved by Hope; but Hope that is seen is no Hope; for what a man sees, why doth he yet hope for? but if we hope for that we see not, then we do with Patience wait for it.

In which Description we have ex­prest or Implyed, four things:

1. The Principal Author, The Spi­rit of God; 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his Abundant mercy hath Begotten us again unto a lively Hope, by the Resurrection of Jesus Christ from the Dead.

2. The Subject inclusive; partly the Understanding, partly the Will; the one Informed, the other perswa­ded to expect.

3. The Object about which it is Imployed; either Formal; which is God alone; his Power, Truth and Help to obtain the promised Good: or Material; and that is Glory, con­sidered three wayes, viz. First, of the Soul, which is Grace, and is the Object of Hope, either in the Pre­paratives, whilst the Lord is Dis­posing the Subject for Grace; Or, in Regard of a Fuller Measure of De­grees thereof; it not being with the Trees of Righteousness, as it was with the Trees of Paradise, made perfect at once. Secondly of the Bo­dy; and so all the good things that a member of the Church Militant is capable of, are a Secondary Object of Hope. Thirdly, the Glory of both, which is perfect Beatitude in the Heavenly Kingdom; as the end whereunto all other means lead the Elect.

4. The Conditions of this Materi­al Object, which Aquinas describes to be,

Good; Hope looks at some good; so it differs from Fear, whichlooks at Evil.

Future Good; so that the Saints in Heaven, have no need nor use of it: their Expectation is drowned in Fruition.

Difficult, Hope looks on, and con­siders upon one side Pearls, which yet are in the shell; and on the other side Roses; which yet it may enjoy with some Labour.

Such was Abrahams Hope, that he should be the Father of such a Poste­rity, being as it were Dead; that he should enjoy a Land flowing with Milk and Honey; yet he was to suffer Fa­mine, and wait for it forty years. And Lastly,

Possible; So there is no Hope in the Damned. It is in those on this side the Grave, quickned by the Living Spirit of God. Though the things they hope for are hard to come by, yet they are possible, and this is like Cork to the Net, keeps the heart from sinking into Dispair; it being the Balm of all Grief, the Coffin of Fear, and Cradle of Patience.

Secondly, What are opposites of this Grace?

Answ. Two, 1. Presumption; the Unbeliever hopes without ground, and will be invincibly followed by an ill success of his pretensions. The Rayes of Abrahams Hope were groun­ded on a good Title; but men of a­nother Stamp act otherwise; their Hope is an Imposture, a Golden Dream. Like a dying mans Will, that hath neither Seal nor Witness to it: Therein he bequeaths such and such Lands and Legacies to one and to a­nother: but the Will being thus left naked, it signifies little: Such is the hope of a wicked man; it promi­seth him great matters, that all in the Covenant of Grace is his, Christ and Heaven; but alas, all is a meer Delusion, a Presumption of his own Heart.

2. Despair; not Legal, which was in Abraham, and others; But Evan­gelical, notwithstanding all ground of Hope. So Abraham did not: Dis­pair looks on things through black Spectacles, and gives all for lost; Hope doth the contrary.

Q How is it possible to hope against Hope?

Answ. 1. Because of the Power of [Page 93] Christ, upon which the Soul doth in great Straits, rowl it self. Whatever Lets and Impediments do arise, be­tween the Promise and the fulfilling of it; though they be as high as Mountains, and as the Gates of Hell, yet the Believer can by Faith look upon them all but as Difficulties which cannot check the Power of Christ, but only Magnifie it. For, as jealous Thoughts of the Divine Arm, or fear that it may be encoun­tred with some insuperable oppositi­on, makes the Hope of Promised Good, to be weak and uncertain, so the faithful and serious consideration of Gods Power, a resting upon it, produceth Hope against Hope, it turns every Valley of Achor into a door of Hope, administers Manna in the Wil­derness, and draws water out of the Rock, brings light out of darkness, comfort out of every Tryal. Thus Miconius wrote to Calvin upon view of the Churches Enemies, reflecting upon the Power of Christ; Gaudeo quod Christus Dominus est, alioquin totus Desperassem. I am Glad that Christ Reigns, otherwise I should ut­terly despair. So the Believer in the [Page 94] midst of Straits, rejoyceth in the Power of Christ, who lives and Reigns for ever and ever!

2. The Spirit of Christ inwardly works and nourisheth some Sparks of Hope always in the Hearts of his people. Thus it was with Job, Da­vid, Paul, and a vast number of o­ther faithful Souls, who sparkling with the lightning Rays of Hope, have lift up their Palms in the midst of Hazzards, and Gain'd Heaven by Violence, still laying the degrees of their Honour in the depth of suf­fering. This, like an Anchor, holds the Ship of the Soul in her greatest Storms, and like an Helmet keeps off the Blows of the Sword or Ar­rows from entring, 1 Thessal. 5.8. Let us who are of the day, be sober, putting on the Breast-Plate of Faith and Love, and for an Helmet the Hope of Salvation. In time of publick Ca­lamities, the Righteous have Hope. Joel 3.16. The Lord will roar out of Zion, the Heaven and Earth shall shake, but the Lord will be the Hope of his People. So that if all outward hope be taken away, their hope in God is not taken away. Upon [Page 95] this account it was, that the Jews being Prisoners in Babylon, are called Prisoners of Hope, Zech. 9.10. If Hea­ven and Earth be ready to come to­gether, yet through the strength of the Divine Spirit working in their Hearts, Believers have Hope; which as a Bow in the Heavens all furnished with Emeralds, never loseth it force.

3. Their former Experiences are a Foundation of Hope against Hope. Rom. 5.4. — And Experience, Hope. Hos. 2.5. I will give the Val­ley of Achor for a door of Hope. This Valley of Achor (so called from A­chans Sacriledge, to deter men from Sin,) some think to be the same with Engeddi, mentioned so often in the Canticles; however, both are neer to Jericho, and in it, they tast­ed the first Fruits of Canaan, as an earnest of the rest: in it they saw abundance of Plenty, and were De­lighted and Refreshed therewith: all that the Lord did then for his People, and now saith, he will give it to the Church, for a door of Hope. A Be­liever brings in a Catalogue of Ex­periences; Psal. 119.65. Thou hast dealt well with thy Servant! In how [Page 96] many Cases hath he had Experience of God? when Sin and Temptation have been strong, he hath come in with Auxiliary Forces, and his Grace hath proved sufficient. When the poor Soul hath been even sinking un­der Fear, God hath recovered him out of the Quick-Sands, and lifted his head above the deep Water. Psal. 33. O Lord thou art my Glory and the lifter up of my Head: When David was in the Mouth of Danger, the Lord delivered him. I was pluckt out of the Mouth of the Lyon; so Saint Paul. The Believer hath many Ex­periences and these beget Hope. Thou hast and wilt Deliver, saith Experi­mental David.

4. By looking on things, not as they are at present, or in their own pow­er, but as they shall be by the Lords promise. Surely saith the poor Be­liever, He is faithful that hath promi­sed: As he is able to fulfil the least Iota, of whatever he hath spoken, so he is infallible in what he promi­seth. As no impediment can arise to hinder his Power, so no contingency can fall out to alter his Will; all his Promises being in Christ Jesus yea and Amen, 2 Cor. 1.20.

These and such like Meditations serve to uphold and keep Believers from being injurious to God, or them­selves, and to believe in Hope against Hope.

Ʋse 2. This Doctrine administers incomparable Comfort; whosoever is Christs, is enabled to believe in Hope against Hope. When Comfort can neither be seen, felt nor appre­hended, when Fears and Distresses are on every side, and all hope of safe­ty is taken away, when nature affords no ground of Hope, or en­couragement to expect the fulfilling of a Promise, but suggesting many posing arguments to impede and gainsay the Truths of it, and to make Faith as feeble as their Bodies, when old and Crazy; then to hope against Hope.

1. That the Church shall be raised and preserved from so many Enemies, is against Hope. 2 Chron. 20.12. O our God, wilt thou not judg us? for we have no Might against this great Com­pany that cometh against us, neither know we what to do, but our eyes are upon thee.

2. That a Wound shall be Healed; [Page 98] It is against Hope. Prov. 18.14. A Wounded Spirit who can bear?

3. That many and strong Lusts shall be vanquished and subdued; Rom. 7.24. O Wretched man that I am, who shall deliver me, from this Body of Sin and Death!

4. That an impure Soul shall be prepared for and received into Hea­ven; it is against hope; yet see Isa. 1.18. Come let us reason together, saith the Lord, though your Sins be as Red as Crimson, I will make them white as Snow. — To day shalt thou be with me in Paradice. Oh, strive for this Heavenly Hope.

Q. How may it be Attained?

A. As other Graces are wrought, so is this. It is the work of God; wherefore he is called, The God of all Grace, 1 Pet. 5.10. He is the first Planter, the Promoter and Finisher of Grace. God is called the Father of Lights, and he must light up this Candle in your Souls.

More particularly, it is obtained, 1. By Experience, Rom. 5.4. as David argued, 1 Sam. 17.37. And Holy Paul, 2 Cor. 1.20. Experience breeds Confidence. Thou hast, thou shalt, [Page 99] is the ordinary argument used by the Psalmist. And so the Church com­forted her self, and Nourisheth her Hope, Lament. 3.21,24. This I Recalled to mind, therefore I hope in thee. And, The Lord is my Portion, saith my Soul, therefore will I Hope in him. The observation of Gods Merciful Acts of Providence to his Church in general, as to any of his People in particular, is the way to kindle Hope. 2. By Patience and Comfort of the Scriptures. Rom. 15.4. As the Blood and Spirits are con­veyed by the Veins and Arteries, so is the Spirit of God by the Word and Promise, helping the Soul to lay hold on Christ by Faith, which is a Grace, as of Union, so of Establish­ment.

Q. How may it be known where it is?

Answ. 1. By the Object thereof, God in Christ, things Above; not Means, not Creatures, principally or Terminatively. A man of such hope, dares not pluck off the Crown from the head of Free Grace, or snatch it out of the hand of Divine Power, to set it on the head of any Creature; But he makes God his hope. Thus is Abrahams Faith described.

2. By the manner of working. First, it begets a Care and Love to Purity. 1 John 3.3. He that hath this Hope, Purifieth himself even as he is Pure. As Lightning is to the Air, such is Hope to the Soul; It purifieth the Soul, after an high Strain, even as God is pure; Secundum speciem, though not ad gradum; i. e. In kind and Quality; though not in Act, yet in desire and affection. Hope purgeth the Conscience from dead works, to serve the Living and True God. By it the Soul draws nigh to God, and comes to have a sight and view of him, and is thereby assimulated to him. Pro­portionable to our Faith, so is our Holiness, and according to our ex­pectations will be our Conversations. Secondly, It quickens to Duty, is a Whetstone to Industry. It is Hope that carries the Ship to Sea, and ploughs the Curled Ocean: It is Hope that weilds the Souldiers Weapon, and steels his Helmet: It is Hope that feeds the Sower, even when he seems to cast away his Seed; very Tears are dropt in hope; and so Mournful Souls are led along the milky way, to the Eternal Father. Hope teacheth [Page 101] men to cast Bread upon the waters, where it may be fed and afterward restored. Thus Divine Hope is active in its influence, is as Wind to the Sails, Wheels to the Chariot, and wings to the Bird; It makes active in Religion, To Run the way of Gods Commandments, and never ceaseth, till its object be obtained. The Furnace shall not terri­fie a mans hope in Christ: As fire, it is sparkling and Flaming: Though the Winds blow, the Rain fall and Rage, yet Hope seated in the Heart of a Believer, as on a Rock, grows up a­gainst Hope, and so perseveres in ex­pectation, till Charity, that circling endless thing, hath perfected its wings to make its Flight to the Eternal Ci­ty of Repose, passing the Vail into the Tabernacle of the Sanctuary, where JESƲS the Forerunner hath made his Entry, for the Salvation of his Faithful Ones.