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Ifa. xiv. 27. returned to a right understanding) did fo confefs ; The
Lord of hosts hath purposed, and who fall disannul it? his hand is stretched out, and who Mall turn it back ? he is El Shaddai, the God all-sufficient; able to do whatever
he pleases. He made the world at first with a word ; Pl. xxxiii. (By the word of the Lord were the heavens made, faith the 6, 8, 9. Psalmist; and all the host of them by the breath of his
mouth :-let the earth fear the Lord :-for he spake, and it
was done ; he commanded, and it food faf;) and by a Heb. i. 3. word he doth preserve it, (upholding all things, faith the
Apostle, by the word of his power, or by his mighty word ;) and by a word he can destroy all things; yea
more easily, in a manner, by his filence; by withdrawing Pl. civ. 29. that salutary breath, which cherisheth all things; (Thou
hides thy face, they are troubled: thou withholdest thy El tv dio- breath, they die, and return to their dust:) for even in Ja, into Ti
*T* this respect is God all-powerful, for that all power is depeças são du- rived from and depends upon him : he not only can do stór. Cal Tim. Plur. all things, but nothing can be done without him; Withde Plac. i. l. out me you can do nothing, is true not only in spiritual John xv. 5." Acts xvii. "matters, but in all others: He gives, as St. Paul preached “Ράδια πάντα
to at Athens, life, (or being with all vital faculties,) and Otg Tsaiou breath, (all natural powers,) and all things unto all: In ovdiv.
him (or rather, by him) we live, and move, and have our being; whatever we have, or can do, proceeds from him :thus is God Almighty. He is also so, by reason that he doth actually exercise all dominion, and exerts his power, according to his pleasure ; he hath not only a just title to a
govern all things, and ability to sway, but he uses them; Pr. ciii. 19. The Lord hath prepared his throne in heaven, and his kinga
dl. dom ruleth over all : The Lord is high above all nations, . Pl. cxiii. 4. and his glory above the heavens: Who is like unto the Lord 5, 6.
our God, who humbleth himself, to behold the things that I are in heaven, and in the earth! It is indeed a great con-. , descension in God, that he will vouchsafe the government
of things, so much inferior to him; yet for the general ron. good he doth it; Thine, saith David, is the kingdom, O xxix.11,12. Lord, and thou art exalted as head above all: both riches and
honour come of thee, and thou reigneft over all: in thine hand
Vid. Pfal. xlvii.
John xix. 11,
is power and might, &c. He is indeed the only governor, absolutely and directly so, (uóvos Suváotns, the only Poten- 1 Tim. vi. tate ;) all authority and power are imparted by him, areas subordinate to him; by his disposal and direction all potentates receive them; and in his behalf, by virtue of his commission and command, as his delegates and officers, they administer any dominion or power: it was Nebuchadnezzar's doom to be driven from men until he did know this truth, (so necessary for all princes to know and confider,) that the Most High ruleth in the kingdom of Dan. iv. 25. men, and giveth it to whomsoever he will: His kingdom is Dan.vii. 27. an everlasting kingdom, and all dominions shall serve and obey him. Promotion cometh neither from the east, nor Pl. lxxv. 6, from the west, nor from the south: but God is the judge ;7. he putteth down one, and setteth up another : There is no Rom.xiii.i. power but from God; the powers that are, are appointed by ol God: The judgment is God's, (faid Mofes in his charge,) Deut. i. exercised in his behalf, and according to his appointment." Thus is God wartoxpérap; the only direct sovereign commander ; the author and fountain of all authority, the 1 Tim. vi. Lord of lords, and King of kings. He also is Wavtoxgátwp, 15. as the true proprietary and just possessor of all things; (Omnitenens ;) Blessed be Abram of the niost high God, Gen. xiv. polelor of heaven and earth, faith Melchizedek: The pr. xxiv. 1. earth is the Lord's, and the fulness thereof; the world, and l. 12. they that dwell therein: for he hath founded it upon the feas, and established it upon the floods : Behold, the heaven Deut. x. 14. and the heaven of heavens is the Lord's thy God, the earth also, with all that therein is, faith Moses: and the Psalmist again; The heavens are thine, the earth also is thine : as Pf. lxxxix. for the world and the fulness thereof ; (that is, all which
When i Chron. the world contains, which it is replenished with :) The xxix. 11. fea is his, and (that is, for) he made it; and his hands". formed the dry land. Thou hast founded them: all things are God's goods and poffeffions, (for that he hath made, and by creation purchased them to himself; so we see the Psalmist argues,) and so the disposal of them do belong unto him ; he may and doth apply them to what use he pleaseth. He is also Omnilenens, (it is St. Austin's
word,) as containing all things in his hand, encircling and Pf. cxxxix. comprehending them, as it were, in his arms; Whither ", 1" shall I go from thy Spirit ? faith the Psalmist, or whither
Shall I flee from thy presence ? If I ascend up into heaven, thou art there : if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea ; even there hall thy hand
lead me, and thy right hand Mall hold me. Ifa. xl. 12. Who hath measured the waters in the hollow of his
hand, and meted out heaven with the span, and compre
hended the dust of the earth in a measure ? lfa. xlviii. Mine hand hath laid the foundation of the earth, and my
hand hath spanned the heavens.
He lastly is wavtorpátme, in regard that he sustains and preserves all things ; Oúxoūv, faith Gregory Nyssen, őtay rüs σαντοκράτωρ φωνής ακούομεν τούτο νοούμεν το πάντα τον Θεόν εν tõ elveu ouvézew: When we hear the word Almighty, we
understand that God doth contain all things in being. Neh. ix. 6. Thou, even thou, say the Levites in Nehemiah, art Lord
alone ; thou hast made heaven, the heaven of heavens, with all their hoft, the earth, and all things that are therein, and thou preserves them all; and the host of heaven worshippeth
thee. In all these respects is God truly Almighty. The belief The belief and confideration of which truths are of
great importance and use to us : if God be the sovereign power. For it Abraham Lord of all things, (which is the chief sense of this ar&c. in the
he ticle,) and we consequently his subjects and vaffals; then Gospel. is all awful reverence, worship, and obedience due from
us to him: we are in justice bound humbly to adore his
majesty, and readily to perform his commands, and paOigèle uomo- tiently to submit to his will. We must not think to
Cortes guide our actions according to our own will or fancy, as rápionir, Bu &c. Plur. if we had no Lord over us; but conform them we muft ad Apol. p. to the decrees and determinations of our most good and 193, 194.
wise Governor. It is our duty to do thus, and we have reason to do it willingly and cheerfully; for it is also our happiness to be under fo juft and gracious a government : it is no cruel tyrant, no unjust usurper, but a most gracious and equal King, whom we are in subjection to; of whom
it is faid truly, Justice and judgment are the establishment Pl. lxxxix. of his throne; mercy and trulh go before his face; whom 14. we are exceedingly obliged to thank that he will vouchfafe to undertake the tuition and oversight of us : fo that in this consideration the Psalmist might well excite the world to joy and jubilation; O clap your hands, all ye Pr. xlvii. 1, people; fhout unto God with the voice of triumph: for the a. Lord most high is terrible; he is a great King over all the earth. All the world hath reason, not only to be content Conf. Soand acquiesce, but to rejoice and triumph in being subject plates to such a Governor, so able, so willing to maintain good Phædo, &c. order, peace, and equity therein.
Also, if God be omnipotent, able to do all things, and of irresistible power, then have we all reason, 1. To hope in his providence, and rely upon his promises. For that Teuxüs peso he is able to fupply us with all we need, and performante
" υπεύθυνος whatever he hath promised. "It was Abraham's virtue, xgarti.
schyl. (lo acceptable to God, and so richly rewarded by him,) Prom. that he did not stagger at the promise of God through un- Rom.iv.20, belief; but was strong in faith, giving glory to God; being 21. fully perfuaded that, what he had promised, he was able to perform. It was the Israelites' great offence that so incenfed God, that they Spake against God; faying, Can Pr. Ixxvili. God furnish a table in the wilderness? Behold, he fmote 19, 20 the rock, that the waters gushed out, and the streams overflowed; can he give bread also ? can he provide flesh for his people ? Our Saviour upon this account took it ill of his Matt. viii. disciples, that in the greatest dangers they should be 26. xiv. 31.
''Onyárirti, afraid, or in the least manner distrust. Since nothing is sis rá idisse impoffible, nothing difficult to him, (that can be done, or “us; • which he will promise,) we should not, in respect of any difficulty or improbability appearing, doubt in the least; it is injury to him, it is folly, it is blasphemy to do it.'
2. We should hence dread God; fear to oppofe his will, or provoke his displeasure. Is it not a madness for impotency (such as ours) to contend with or withstand Omnipotency, that can so easily crush us into misery, into Τ' ου γαρ έμόν παλινάγρετον, ουδ' απατηλόν, out tút Tố Y, 6, 7, xìu xaệuAã xa Tay úao. Hoa. 1. 4. 526.
nothing? Forafmuch as there is none like unlo thee, O Lord ; thou art great, and thy name is great in might. Who would not fear thee, O King of nations ? (Jer. x. 6, 7.) Fear you not me? faith the Lord : will ye not tremble at my presence, which have placed the fand for the bound of the sea, &c. (Jer. v. 22.) It is the argument by which Moses enforces obedience to the Law, for that the Lord is a great God, a mighty and a terrible, (Deut. X. 17.) Our Saviour admonishes and inculcates earnestly, Fear him, which, after he hath killed, hath power to cast into hell; I say unto you, fear him. (Luke xii. 5.) Do we provoke the Lord to jealousy? St. Paul urges; are we fironger than he? No, let us follow St. Peter's advice, (1 Pet. y. 6.) and humble ourselves under the mighty hand of God. But I leave these and other applications, easily emergent from these points of doctrine, to your further meditation.
It may be demanded, why, beside that of Almighty, no other attribute of God is expressed in our Creed; why, for instance, the perfections of infinite wisdom and goodness are therein omitted. I answer, 1. That all such perfections are included in the notion of a God, whom, when we profess to believe, we consequently do ascribe them to him; for he that should profess to believe in God, not acknowledging those perfections, would be in
consistent and contradictious to himself; Deum negaret, Adv. Marc. as Tertullian speaks, auferendo quod Dei eft; he would
deny God, withdrawing what belongs to God. 2. The title Wartorpátwp, as implying God's universal providence in the preservation and government of the world, doth also involve or infer all divine perfections displayed therein; all that glorious majesty and excellency, for which he is with highest respect to be honoured and worshipped by us; which added to the name of God doth determine what God we mean, such as doth in all perfection excel, and therewith doth govern the world. I might add, 3. That the doctrine of God's universal providence being not altogether so evident to natural light, as those attributes discovered in the world, (more having doubted thereof, and disputed against it with more plausibility,) it