above nature: it is not all the created power in heaven and earth can change a swine into a man, or a venomous toad into a holy illustrious angel. Yet this work is not so great in some respect, as the stilling the fierceness of nature, the silencing the swelling waves in the heart, and the casting out' those brutish affections which are born and grow up with us. There would be no, or far less, resistance in a mere animal to be changed into a creature of a higher rank, than there is in a natural man to be turned into a serious Christian.

Nature renders a man too feeble and indisposed, and custom renders a man more weak and unwilling to change his hue. (Jer. xiii. 23.) To dispossess man then of his self-esteem and self-excellency; to make room for God in the heart, where there was none but for sin, as dear to him as himself; to hurl down the pride of nature; to make stout imaginations stoop to the cross; to make desires of self-advancement sink under a zeal for the glorifying of God, and an over-ruling design for his honour, is not to be ascribed to any, but an out-stretched arm wielding the sword of the spirit. To have a heart full of the fear of God, that was just before filled with a contempt of him; to have a sense of his power, an eye to his glory, admiring thoughts of his wisdom, a faith in his truth, that had lower thoughts of him and all his perfection, than he had of a creature: to have a hatred of his habitual lusts, that had brought him in much sensitive pleasure; to loathe them as much as he loved them; to cherish the duties he hated; to live by faith in, and obedience to the Redeemer, who was before so heartily under the conduct of Satan and self; to chase the acts of sin from his members, and the pleasing thoughts of sin from his mind; to make a stout wretch willingly fall' down, crawl upon the ground, and adore that Saviour whom before he out-dared, is a triumphant act of in

finite power that can subdue all things to itself, and break those multitudes of locks and bolts that were upon us.

The manner of conversion shews no less the power of God. There is not only a resistible force used in it, but an agreeable sweetness. The power is so efficacious, that nothing can vanquish it; and so sweet, that none did ever complain of it. The almighty virtue displays itself invincibly, yet without constraint; compelling the will, without offering violence to it, and making it cease to be will: not forcing it, but changing it; not dragging it, but drawing it; making will where before it nilled; removing the corrupt nature of the will, without invading the created nature and rights of the faculty; not working in us against the physical nature of the will, but working to will. (Phil. ii. 13.) This work is therefore called creation, a resurrection, to show its irresistible power; it is called illumination, persuasion, drawing, to shew the suitableness of its efficacy to the nature of the human faculties: it is a drawing with cords, which testifies an invincible strength; but with cords of love, which testifies a delightful conquest. It is hard to determine whether it be more powerful than sweet, or more sweet than powerful. It is no mean part of the power of God to unite together victory and pleasure; to give a blow as delightful as strong, as pleasing to the sufferer as it is sharp to the sinner.

IN THE APPLICATION OF REDEMPTION.

A man is no more able to apply to himself any word of comfort under the sense of sin, than he is able to convert himself, and turn the proposals of the word into the gracious affections in his heart. To restore the joy of salvation, is in David's judgment an

act of sovereign power, equal to that of creating a clean heart. (Psalm li. 10, 12.) Alas, it is a state like to that of death; as infinite power can only raise from natural death, so from spiritual death, also from a comfortless death. In his favour there is life; in the want of his favour is death. The power of God hath so placed light in the sun, that all creatures in the world, all the torches upon earth kindled together cannot make it day if that doth not rise; so all the angels in heaven and men upon earth, are not competent surgeons for a wounded spirit. The cure of our spiritual diseases, and the pouring in balm, is an act of sovereign creative power. It is more visible in silencing a tempestuous conscience, than the power of our Saviour was in the stilling the stormy winds and the roaring waves. As none but infinite power can remove the guilt of sin, so none but infinite power can remove the despairing sense of it.

IN PRESERVATION TO ETERNAL LIFE.

This power is evident in the preserving grace. As the providence of God is a manifestation of his power in a continued creation; so the preservation of grace is a manifestation of his power in a regeneration. To keep a nation under the yoke, is an act of the same power that subdued it. It is this that strengthens men in suffering against the fury of hell, (Colos. i. 13); it is this that keeps them from falling against the force of hell. (John x. 29.) His strength abates and moderates the violence of temptations; his staff sustains his people under them; his might defeats the power of Satan, and bruises him under a believer's feet. The counterworkings of indwelling corruption; the reluctances of the flesh against the breathings of the Spirit; the fallacy

of the senses and the rovings of the mind, have ability quickly to stifle and extinguish grace, if it were not maintained by that powerful blast that first inbreathed it. No less power is seen in perfecting it, than was in planting it; no less in fulfilling the work of faith, than in ingrafting the word of faith. (2 Peter i. 3; 2 Thess. i. 11.)

The apostle well understood the necessity and efficacy of it in the preservation of faith, as well as in the first infusion, when he expresses himself in those terms of a greatness or hyperbole of power, his mighty power, or the power of his might. (Eph. i. 19.) The salvation he bestows, and the strength whereby he effects it, are joined together in the prophet's song, The Lord is my strength and my salvation, (Isaiah xii. 2); and indeed, God more magnifies his power in continuing a believer in the world, a weak and half-rigged vessel, in the midst of so many sands whereon it might split; so many rocks whereon it might dash; so many corruptions within, and so many temptations without; than if he immediately transported him to heaven, and clothed him with a perfectly sanctified nature.

To conclude, what is there then in the world which is destitute of notices of divine power? Every creature affords us the lesson; all acts of divine government are the marks of it. Look into the word, and the manner of its propagation instructs us in it; your changed natures, your pardoned guilt, your shining comfort, your quelled corruptions, the standing of your staggering graces, are sufficient to preserve a sense, and prevent forgetfulness of this great attribute, so necessary for your support, and conducing so much to your comfort.

THE COMFORT OF THIS ATTRIBUTE.

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 to you. Nay, we may 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 hand 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 our selves. 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, (Psalm 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