In general, all idolatry in the world did arise from the want of a due notion of this Infinite Power. The heathen thought one God was not sufficient for the managing all things in the world, and therefore they feigned several gods, that had several charges; as Ceres presided over the fruits of the earth; Esculapius over the cure of distempers; Mercury for merchandise and trade; Mars for war and battles; Apollo and Minerva for learning and ingenious arts; and Fortune for casual things. Whence doth the other sort of idolatry, the adoring our bags and gold, our dependencies on, and trusting in, creatures for help arise, but from ignorance of God’s power, or mean and slender apprehensions of it? First, there is a contempt of it. Secondly, An abuse of it.
1. It is contemned in every sin, especially in obstinacy in sin. All sin whatsoever is built upon some false notion or monstrous conception of one or other of God’s perfections, and in particular of this. It includes a secret and lurking imagination, that we are able to grapple with Omnipotence, and enter the lists with Almightiness; what else can be judged of the apostle’s expression (1 Cor. x. 22), “Do we provoke the Lord to jealousy; are we stronger than he?” Do we think we have an arm too powerful for that justice we provoke, and can repel that vengeance we exasperate? Do we think we are an even match for God, and are able to despoil him of his Divinity? To despise his will, violate his order, practise what he forbids with a severe threatening, and pawns his power to make it good, is to pretend to have an arm like God, and be able to thunder with a voice equal or superior to him, as the expression is (Job xl. 9). All security in sin is of this strain; when men are not concerned at Divine threatenings, nor staggered in their sinful race, they intimate, that the declarations of Divine Power are but vain‑glorious boastings; that God is not so strong and able as hereports himself to be; and therefore they will venture it, and dare him to try, whether the strength of his arm be as forcible as the words of his mouth are terrible in his threats; this is to believe themselves Creators, not creatures. We magnify God’s power in our wants, and debase it in our rebellions; as though Omnipotence were only able to supply our necessities, and unable to revenge the injuries we offer him.
2. This power is contemned in distrust of God. All distrust is founded in a doubting of his truth, as if he would not be as good as his word; or of his omniscience, as if he had not a memory to retain his word; or of his power, as if he could not be as great as his word. We measure the infinite power of God by the short line of our understandings, as if infinite strength were bounded within the narrow compass of our finite reason; as if he could do no more than we were able to do. How soon did those Israelites lose the remembrance of God’s outstretched arm, when they uttered that atheistical speech (Ps. lxxviii. 19), “Can God furnish a table in the wilderness?” As if he that turned the dust of Egypt into lice, for the punishment of their oppressors, could not turn the dust of the wilderness into corn, for the support of their bodies! As if he that had miraculously rebuked the Red Sea, for their safety, could not provide bread, for their nourishment! Though they had seen the Egyptians with lost lives in the morning, in the same place where their lives had been miraculously preserved in the evening, yet they disgrace that experimental power, by opposing to it the stature of the Anakims, the strength of their cities, and the height of their walls (Numb. xiii. 32). And (Numb. xiv. 3). “Wherefore hath the Lord brought us into this land to fall by the sword?” As though the giants of Canaan were too strong for Him, for whom they had seen the armies of Egypt too weak. How did they contract the almightiness of God into the littleness of a little man, as if he must needs sink under the sword of a Canaanite? This distrust must arise either from a flat atheism, a denial of the being of God, or his government of the world; or unworthy conceits of a weakness in him, that he had made creatures too hard for himself; that he were not strong enough to grapple with those mighty Anakims, and give them the possession of Canaan against so great a force. Distrust of him implies either that he was always destitute of power, or that his power is exhausted by his former works, or that it is limited, and near a period: it is to deny him to be the Creator that moulded heaven and earth. Why should we, by distrust, put a slight upon that power which he hath so often expressed, and which, in the minutest works of his hands, surmount the force of the sharpest understanding?
3. It is contemned in too great a fear of man, which ariseth from a distrust of Divine power. Fear of man is a crediting the might of man with a disrepute of the arm of God, it takes away the glory of his might, and renders the creature stronger than God; and God more feeble than a mortal; as if the arm of man were a rod of iron, and the arm of God a brittle reed. How often do men tremble at the threatenings and hectorings of ruffians, yet will stand as stakesagainst the precepts and threatenings of God, as though he had less power to preserve us, than enemies had to destroy? With what disdain doth God speak to men infected with this humor (Isa. li. 12, 13)? “Who art thou, that art afraid of a man that shall die, and the Son of man that shall be made as grass; and forgettest the Lord thy Maker, that hath stretched forth the heavens, and laid the foundation of the earth; and hast feared continually every day, because of the fury of the oppressor?” To fear man that is as grass, that cannot think a thought without a Divine concourse, that cannot breathe, but by a Divine power, nor touch a hair without license first granted from heaven; this is forgetfulness, and consequently a slight of that Infinite Power, which hath been manifested in founding the earth and garnishing the heavens. All fear of man, in the way of our duty, doth in some sort thrust out the remembrance, and discredit the great actions of the Creator. Would not a mighty prince think it a disparagement to him, if his servant should decline his command for fear of one of his subjects? and hath not the great God just cause to think himself disgraced by us, when we deny him obedience for fear of a creature: as though he had but an infant ability too feeble to bear us out in duty, and incapable to balance the strength of an arm of flesh?
4. It is contemned by trusting in ourselves, in means, in man, more than in God. When in any distress we will try every creature refuge, before we have recourse to God; and when we apply ourselves to him, we do it with such slight and perfunctory frames, and with so much despondency, as if we despaired either of his ability or will to help us; and implore him with cooler affections than we solicit creatures: or, when in a disease we depend upon the virtue of the medicine, the ability of the physician, and reflect not upon that power that endued the medicine with that virtue, and supports the quality in it, and concurs to the operation of it. When we depend upon the activity of the means, as if they had power originally in themselves, and not derivatively; and do not eye the power of God animating and assisting them. We cannot expect relief from anything with a neglect of God, but we render it in our thoughts more powerful than God: we acknowledge a greater fulness in a shallow stream, than in an eternal spring; we do, in effect, depose the true God, and create to ourselves a new one; we assert, by such a kind of acting, the creature, if not superior, yet equal with God, and independent on him. When we trust in our own strength, without begging his assistance; or boast of our own strength, without acknowledging his concurrence, as the Assyrian; “By the strength of my hand have I done this; I have put down the inhabitants like a valiant man” (Isa. x. 13). It is, as if the axe should boast itself against him that hews therewith, and thinks itself more mighty than the arm that wields it (ver. 15), when we trust in others more than in God. Thus God upbraids those by the prophet, that sought help from Egypt, telling them (Isa. xxxi. 3), “The Egyptians were men, and not gods;” intimating, that by their dependence on them, they rendered them gods and not men, and advanced them from the state of creatures to that of almightydeities. It is to set a pile of dust, a heap of ashes, above Him that created and preserves the world. To trust in a creature, is to make it as infinite as God; to do that which is impossible in itself to be done. God himself cannot make a creature infinite, for that were to make him God. It is also contemned when we ascribe what we receive to the power of instruments, and not to the power of God. Men, in whatsoever they do for us, are but the tools whereby the Creator works. Is it not a disgrace to the limner to admire his pencil, and not himself; to the artificer, to admire his file and engines, and not his power? “It is not I,” saith Paul, “that labor, but the grace, the efficacious grace of God, which is in me.” Whatsoever good we do is from him, not from ourselves; to ascribe it to ourselves, or to instruments, is to overlook and contemn his power.
5. Unbelief of the gospel is a contempt and disowning Divine power. This perfection hath been discovered in the conception of Christ, the union of the two natures, his resurrection from the grave, the restoration of the world, and the conversion of men, more than in the creation of the world: then what a disgrace is unbelief to all that power that so severely punished the Jews for the rejecting the gospel: turned so many nations from their beloved superstitions; humbled the power of princes and the wisdom of philosophers; chased devils from their temples by the weakness of fishermen; planted the standard of the gospel against the common notions and inveterate customs of the world! What a disgrace is unbelief to this power which hath preserved Christianity from being extinguished by the force of men and devils, and kept it flourishing in the midst of sword, fire, and executioners; that hath made the simplicity of the gospel overpower the eloquence of orators, and multiplied it from the ashes of martyrs, when it was destitute of all human assistances! Not heartily to believe and embrace that doctrine, which hath been attended with such marks of power, is a high reflection upon this Divine perfection, so highly manifested in the first publication, propagation, and preservation of it.
Secondly, The power of God is abused, as well as contemned. 1. When we make use of it to justify contradictions. The doctrine of transubstantiation is an abuse of this power. When the maintainers of it cannot answer the absurdities alleged against it, they have recourse to the power of God. It implies a contradiction, that the same body should be on earth and in heaven at the same instant of time; that it should be at the right hand of God, and in the mouth and stomach of a man; that it should be a body of flesh, and yet bread to the eye and to the taste; that it should be visible and invisible, a glorious body, and yet gnawn by the teeth of a creature; that it should be multiplied in a thousand places, and yet an entire body in every one, where there is no member to be seen, no flesh to be tasted; that it should be above us in the highest heavens, and yet within us in our lower bowels; such contradictions as these are an abuse of the power of God. Again, we abuse this power when we believe every idle story that is reported, because God is able to make it so if he pleased. We may as well believe Æsop’s Fables to be true, that birds spake, and beasts reasoned, because the power ofGod can enable such creatures to such acts. God’s power is not the rule of our belief of a thing without the exercise of it in matter of fact, and the declaration of it upon sufficient evidence.
2. The power of God is abused by presuming on it, without using the means he hath appointed. When men sit with folded arms, and make a confidence in his power a glorious title to their idleness and disobedience, they would have his strength do all, and his precept should move them to do nothing; this is a trust of his power against his command, a pretended glorifying his power with a slight of his sovereignty. Though God be almighty, yet, for the most part, he exerciseth his might in giving life and success to second causes and lawful endeavors. When we stay in the mouth of danger, without any call ordering us to continue, and against a door of providence opened for our rescue, and sanctuary ourselves in the power of God without any promise, without any providence conducting us;this is not to glorify the Divine might, but to neglect it, in neglecting the means which his power affords to us for our escape; to condemn it to our humors, to work miracles for us according to our wills, and against his own.[884] God could have sent a worm to be Herod’s executioner when he sought the life of our Saviour, or employed an angel from heaven to have tied his hands or stopped his breath, and not put Joseph upon a flight to Egypt with our Saviour; yet had it not been an abuse of the power of God, for Joseph to have neglected the precept, and slighted the means God gave him for the preserving his own life and that of the child’s? Christ himself, when the Jews consulted to destroy him, presumed not upon the power of God to secure him, but used ordinary means for his preservation, by walking no more openly, but retiring himself into a city near the wilderness till the hour was come, and the call of his Father manifest (John xi. 53, 54). A rash running upon danger, though for the truth itself, is a presuming upon, and consequently an abuse of, this power; a proud challenging it to serve our turns against the authority of his will, and the force of his precept; a not resting in his ordinate power, but demanding his absolute power to pleasure our follies and presumptions; concluding and expecting more from it than what is authorized by his will.
Instruct. 9. If infinite power be a peculiar property of God, how miserable will all wicked rebels be under this power of God! Men may break his laws, but not impair his arm; they may slight his word, but cannot resist his power. If he swear that he will sweep a place with the besom of destruction, “as he hath thought, so shall it come to pass; and as he hath purposed, so shall it stand,” (Isa. xiv. 23, 24). Rebels against an earthly prince may exceed him in strength, and be more powerful than their sovereign; none can equal God, much less exceed him. As none can exercise an act of hostility against him without his permissive will, so none can struggle from under his hand without his positive will. He hath an arm not to be moved, a hand not to be wrung aside. God is represented on his throne like a “jasper stone” (Rev. iv. 3), as one of invincible power when he comes to judge;the jasper is a stone which withstands thegreatest force.[885] Though men resist the order of his laws, they cannot the sentence of their punishment, nor the execution of it. None can any more exempt themselves from the arm of his strength, than they can from the authority of his dominion. As they must bow to his sovereignty, so must they sink under his force. A prisoner in this world may make his escape, but a prisoner in the world to come cannot (Job x. 7). “There is none that can deliver out of thine hand.” “There is none to deliver when he tears in pieces” (Ps. l. 22).His strength is uncontrollable; hence his throne is represented as a “fiery flame” (Dan. vii. 9). As a spark of fire hath power to kindle one thing after another, and increase till it consumes a forest, a city, swallow up all combustible matter till it consumes a world, and many worlds, if they were in being, what power hath the tree to resist the fire, though it seems mighty, when it outbraves the winds? What man, to this day, hath been able to free himself from that chain of death God clapped upon him for his revolt? And if he be too feeble to rescue himself from a temporal, much less from an eternal death. The devils have, to this minute, groaned under the pile of wrath, without any success in delivering themselves by all their strength, which much surmounts all the strength of mankind, nor have they any hopes to work their rescue to eternity. How foolish is every sinner! Can we poor worms strut it out against Infinite Power? We cannot resist the meanest creatures when God commissions them, and puts a sword into their hands. They will not, no, not the worms, be startled at the glory of a king, when they have the Creator’s warrant to be his executioners (Acts xii. 23). Who can withstand him, when he commands the waves and inundations of the sea to leap over the shore; when he divides the ground in earthquakes, and makes it gape wide to swallow the inhabitants of it; when the air is corrupted to breed pestilences; when storms and showers, unseasonably falling, putrify the fruits of the earth; what created power can mend the matter, and, with a prevailing voice, say to him, What dost thou? There are two attributes God will make glister in hell to the full; his wrath and his power (Rom. ix. 22): “What if God, willing to show his wrath, and to make his power known, endured with much long suffering the vessels of wrath fitted for destruction?” If it were mere wrath, and no power to second it, it were not so terrible; but it is wrath and power: both are joined together. It is not only a sharp sword, but a powerful arm; and not only that, for then it were well for the damned creature.To have many sharp blows, and from a strong arm, this may be without putting forth the highest strength a man hath; but in this God makes it his design to make his power known and conspicuous; he takes the sword, as it were, in both hands, that he may show the strength of his arm in striking the harder blow; and therefore the apostle calls it (2 Thess. i. 9) “the glory of his power,” which puts a sting into his wrath; and it is called (Rev. xix. 15) “the fierceness of the wrath of the Almighty.” God will do it in such a manner as to make men sensible of his almightiness in every stroke.How great must that vengeance be, that is backed by all the strength of God! When there will be a powerful wrath, without a powerful compassion; when all his power shall be exercised in punishing, and not the least mite of it exercised in pitying; how irresistible will be the load of such a weighty hand! How can the dust of the balance break the mighty bars, or get out of the lists of a powerful vengeance, or hope for any grain of comfort? O, that every obstinate sinner would think of this, and consider his unmeasurable boldness in thinking himself able to grapple with Omnipotence! What force can any have to resist the presence of Him, before whom rocks melt, and the heavens, at length, shall be shrivelled up as a parchment by the last fire! As the light of God’s face is too dazzling to be beheld by us, so the arm of his power is too mighty to be opposed by us. His almightiness is above the reach of our potsherd strength, as his infiniteness is above the capacity of our purblind understanding. God were not omnipotent, if his power could be rendered ineffectual by any.
Use II. A second use of this point, from the consideration of the infinite power of God, is of comfort. As Omnipotence is an ocean that cannot be fathomed, so the comforts from it are streams that cannot be exhausted. What joy can be wanting to him that finds himself folded in the arms of Omnipotence? This perfection is made over to believers in the covenant, as well as any other attribute; “I am the Lord, your God;” therefore, that power, which is as essential to the Godhead as any other perfection of his nature, is, in the rights and extent of it, assured unto you. Nay, may we not say, it is made over more than any other, because it is that which animates every other perfection; and is the Spirit that gives them motion and appearance in the world. If God had expressed himself in particular, as, “I am a true God, a wise God, a loving God, a righteous God, I am yours;” what would all, or any of those, have signified, unless the other also had been implied, as, “I am an almighty God, I am your God?” In God’s making over himself in any particular attribute, this of his power is included in every one, without which, all his other grants would be insignificant. It is a comfort that power is in the hands of God; it can never be better placed, for he can never use his power to injure his confiding creature; if it were in our own hands, we might use it to injure ourselves. It is a power in the hands of an indulgent Father, not a hard‑hearted tyrant; it is a just power; “His right hand is full of righteousness” (Ps. xlviii. 10); because of his righteousness he can never use it ill, and because of his wisdom he can never use it unseasonably. Men that have strength, often misplace the actings of it, because of their folly; and sometimes employ it to base ends, because of their wickedness; but this power in God is always awakened by goodness, and conducted by wisdom; it is never exercised by self‑will and passion, but according to the immutable rule of his own nature, which is righteousness. How comfortable is it to think, that you have a God that can do what he pleases; nothing so difficult but he can effect, nothing so strong but he can overrule! You need not dread men, since you have One to restrain them; nor fear devils,since you have One to chain them; no creature but is acted by this power; no creature but must fall upon the withdrawing of this power. It was not all laid out in creation; it is not weakened by his preservation of things; he yet hath a fullness of power, and a residue of Spirit; for whom should that eternal arm of the Lord be displayed, and that incomprehensible thunder of his power be shot out, but for those for whose sake and for whose comfort it is revealed in his word? In particular,