the Saints are their spiritual warfare against the Enemies of Christ's Kingdome Consider this the Saints are never conquered though they suffer the spoiling of ther goods the loss of their lives and liberties While the ship is in a storm we cannot say 't is cast away but when it is split upon a rock and men and goods are sunk in the Sea So it is with Christians while they are in storms they are not cast away but when they make shipwrack of Faith Oh the dominion and power of God over the Enemies malice and a Christians heart that he is not cast away in such storms CHAP. VI. NOw as God's dominion and power so likewise his glory is eternal 1 Tim. 1. 17. the Apostle ascribes it to him Here I will give general Reasons for all 1. Because as God is from everlasting Reas 1. to everlasting Psal 90. 2. so whatsoever is in God is from everlasting to everlasting his dominion his power and glory all his prerogatives and properties are from everlasting to everlasting if his mercy enduseth for ever then his glory will endure for ever so his justice his power and all his divine excellencies being but the divine nature and essence endure for ever his glory then must endure for ever God is glorified in Heaven by his Saints because his mercy endureth for ever he is likewise glorified in Hell because his justice endureth for ever 2. Because God is absolutely independing Reas 2. above all things whatsoever therefore his dominion power and glory and all his divine excellencies are from eternity to eternity What is the reason that all the excellencies in the Creatures are not from eternity it is because they are depending and all came from an external cause Why are the Creatures and created excellencies mutable and fading It is because they depend upon that external cause and according to his withdrawing or putting forth his influence so the creatures do flourish or wither But God's dominion power and glory are originally from himself and not derivatively from an external cause therefore without beginning because he had none and shall have no end because there is none can put an end to his power and dominion 'T is by this eternal King that all earthly Kings do reign and from him they receive honour dominion power and riches and therefore at his pleasure they shall cast down their Crowns and Scepters before him but God reigneth by himself and hath his dominion power and glory in himself and from himself therefore it is from eternity to eternity In the last place the thoughts of this should wonderfully quicken us up to get an interest in this eternal and omnipotent King of glorious state Why do ye spend your days in the pursuit of perishing vanities Suppose you had a Kingdome in this world all the treasures riches strength and all the glory of an earthly Kingdome 't is somewhat that would perhaps make your hearts to overflow with joy and pride yet 't is nothing in comparison of an interest in God An earthly Kingdome is not for ever earthly Princes die like ordinary men then all their earthly honours pleasures treasures and riches die with them the World it self had a beginning and so shall have an end then shall all the glory of the world pass away but God is for ever his Kingdome power and glory are eternal therefore in getting an eternal God you shall obtain an eternal Kingdome and eternal glory Be you Judges whether it be not better to be godly how miserable soever for the present and to be glorious and happy in the enjoying of an eternal God for ever or to be rich potent and glorious in this present world and to be destroyed from the presence of God for ever Lay to heart these things Thy time is drawing nigh when all thy worldly pomp power riches honour credit esteem among the Rich in the world will be at an end if you neglect a diligent seeking after an eternal good what will ye do when your power and glory and esteem and riches shall fail and you have no interest in this God of eternal power and glory Wo unto you when you shall be thrown out of the world shut out of the Kingdom of God and be both thrown and trodden down for enemies into the burning prison to suffer the everlasting vengeance of the eternal King of glory A Discourse of Gods Infiniteness and Incomprehensibility 1 Kings 8. 27. But will God indeed dwell on the earth Behold the heaven and heaven of heavens cannot contain thee c. CHAP. I. THese words are part of the preface of Solomon's prayer which he made at the dedication of the Temple in which he sets out the incomparable excellency of God ver 23. And he said Lord God of Israel there is no God like to thee in heaven above or earth beneath who keepest Covenant and mercy with thy servants that walk before thee with all their heart Secondly he sets forth the admirable faithfulness of God in keeping covenant and performing promises ver 24. 25. Who hast kept with thy servant David that thou promised'st him thou spakest also wiih thy mouth and hast fulfilled it with thy hand as it is this day therefore now O Lord God of Israel keep with thy servant David my father that thou promisedst him c. In this verse he sets forth the incomprehensibleness and infinitenesse of his Majesty I shall a little explain the words before I handle the attribute from them But will God indeed dwel on the earth God is said to dwel in heaven per praesentiam gloriae by the presence of his glory because in heaven he sets out the fulness of his glory to the view of Angels and Saints He dwelleth in his Saints per praesentiam gratiae by his grace in their hearts He dweleth in his ordinances so he is said to dwel at Jerusalem because in and by his ordinances he communicateth himself to his people He dweleth every where by his essence and power in heaven earth hell These words shew that God dwels not in earth and much less in that Temple circumscriptivè as if so limited in one place as that he is no where else as bodily things are for here Solomon sheweth that God's essence is infinite and incomprehensible Behold the heaven and the heaven of heavens c. the highest heavens are of a most vast circumference and capacity and yet the heaven of heavens cannot comprehend the infinite essence of God so that his argument is a majori ad minus from the greater to the les if the highest and largest heavens cannot contain God much less this house which he had built which is of a far less capacity than the earth CHAP. II. Observ HEnce I note that God is an infinite and incomprehensible being here in the first place I will briefly shew what it is to be infinite for dâ—stinction of infinitenesse take one for all There is a
29. No Nation so happy as Israel because God to whom no God is like is their God The Eternal God is thy Refuge CHAP. II. THe Point that I will handle from these words is this That God is an Eternal God Observ Here I will shew first what Eternity is then prove the Point by Scripture and Reason then make Use of it Eternity is taken three ways 1. Propriè properly So it noteth to be without beginning and end so God onely is Eternal 2. Impropriè So it noteth to have a beginning but no ending so Angels so the Souls of Men are eternal 3. Abusivè So some things are said to be eternal which have had a beginning and shall also have an end they are called Eternal in respect of their long continuance and duration so Circumcision and other Mosaical Ceremonies were called Eternal or everlasting and the Land of Canaan was called an everlasting possession that is they should continue for a long time I am to speak of that which is properly and absolutely Eternal That is therefore properly and absolutely Eternal which hath no beginning of his being nor end that is without succession always the same Three things are required in absolute Eternity 1. That it hath no beginning of his being 2. That there is no succession or alteration in that being nothing before nor after but is always the same therefore Eternity is called Nunc permanens or continuans it is the same from Eternity to Eternity 3. That it hath no End of his being Here you may see a vast difference The differences between Time and Eternity between Time and Eternity 1. Time hath a beginning and ending Time shall be no more 2. In Time there is prius posterius past present and to come but in Eternity there is not praeteritio nor futuritio neither praeterition nor futurition sed nunc sempèr stans 3. Time compared to Eternity is but a drop to the vast Ocean or as a grain of Sand to the whole circumference of Heaven or as a moment in respect of millions of millions of Ages or else Time is but as a momentany space in the midst of Eternity There is an Everlasting from which Time issued there is an Everlasting into which Time shall be swallowed up 'T is true when we speak or think of Eternity we rather look forward than backward but we must look backward to Eternity before Time as well as forward to Eternity after Time CHAP. III. NOw that God is thus Eternal that he hath no beginning of being or ending and in him is no succession but he is the same yesterday to day and for ever shall be proved by Scripture and by Reason First by Scripture Psal 90. 2. From everlasting to everlasting thou art God In respect of his eternity before time he is called the Ancient of days Dan. 7. 9. and he is said to be everlasting and to be a King of old Psal 74. 12. This sheweth he had no beginning In respect of his eternity after time he is called the everlasting God Rom. 16. 26. An everlasting King 1 Tim. 1. 17. That there is no succession or priority or posteriority in God but is from everlasting to everlasting the same we may see Psalm 102. 26. 27. The heavens shall perish but thou shalt endure yea all of them shall wax old like a garment and as a vesture shalt thou change them and they shall be changed but thou art the same and thy years shall have no end therefore his mercy is said to be everlasting Psal 100. 5. he is merciful from eternity and so to eternity his kingdome is everlasting his strength everlasting his glory to be everlasting denoting there is no succession or variation in God but he is eternally the same The Reasons of this point follow 1. That which gave Being to all Reas 1. that ever hath had or shall have Being is eternal without beginning or ending now God gave being to all that hath being who made the worlds even from the highest heaven to the lowest hell with all creatures contained in them Heb. 11. 3. By him were made the ages or worlds the word imports that both time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ages were made by him as well as the creatures that have their continuance some a longer duration others a shorter Hence God is called King of ages 1 Tim. 1. 17. because all times and ages of the world are subject to him and he is said to be before the worlds were made Christ speaks of himself and saith The Prov 8. 22. ad 30. ver Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was when there were no depths I was brought forth when there were no fountains abounding with water before the hills were setled before the mountains was I brought forth while as yet he had not made the earth nor the fields nor the highest part of the dust of the earth when he prepared the heavens I was there c. Then was I by him as one brought up with him and I was daily his delight rejoycing always before him Rejoycing in the habitable parts of the earth and my delights were with the sons of men here you may see that God was before the world was made and that all the world was made by him 2. He that had glory and honour before the world was and whose decrees and purposes were before the world was is eternal but God had glory before the world was John 17. 5. Christ prayeth thus unto his Father Father glorifie thou me with thine own self with the glory which I had with thee before the world was His decrees and purposes likewise were before the world began 2 Tim. 1. 9. It is said that his own purpose and grace was given in Christ Jesus before the world began the election of men to glory was before the world 3. He that had being from himself is without beginning and ending but God Jehovah had being from himself and not from any other for had he being from another he could not be Jehovah ens primum ens absolutè independens 4. He that onely gives eternal rewards is eternal quod efficit tale magis tale he that makes eternal things must be more eternal the Lord onely gives eternal rewards life eternal to believers death eternal to impenitent unbelieving sinners only God hath the keys that opens the everlasting doors of eternal life to set open for all his saints he hath the keyes of everlasting damnation and thither shall unbelieving miscreants enter CHAP. IV. IF God be eternal then he onely is Vse 1. the true God whom we worship because he only is eternal as Rabshakeh in his boast cries out where are the Gods of Zepharvaim Henah and Ivah all the gods of the nations perished like the dung on the earth but God abideth for
ever he will never desert and forsake those that worship him in Spirit and truth but as he here promiseth Israel so he doth to all his servants the eternal God will be their refuge their habitation 2. If God be eternal then all those make an ill bargain that for the love of some base lust lose an eternal God who prefer the fruition of pleasures and profits before him What shall it profit a man to win the whole world and lose his own soul the same and more may be spoken to such persons what shall it profit a man to win a thousand worlds and to lose an eternal and immortal God The day is coming when all wretched worldlings shall cry out as Israel did at the sacrifice of Elijah The Lord God he is God the Lord God he is God Baal is not God so riches are not an eternal God honors are not an eternal God pleasures are not an eternal God but God only is eternal oh that I could now say the eternal God is mine It will be most just in that day for God to cast thee into eternal torments for rejecting him in this moment of thy life 3. Then surely they are blessed who have the eternal God for their resuge for their portion happy are the people that are in such a case saith the Psalmist Psal 144. ult speaking of outward prosperity who have barns and fields full of corn strong and fruitfull cattle Esau's blessing the â—atnesse of the earth but they rather are blessed that have the Lord to be their God who have the Lord for their portion who have the dew of heaven which is Jacobs blessing yea the very eternal God of heaven All earthly treasures which the word so greedily seeks after and on which wicked worldlings set their hearts will at one time or other take their wings and flee away and will be seen no more but the eternal God never forsakes those who take him for their refuge and portion he is eâ—ernal strength in the Lord Jehovah is everlasting strength Isa 26. 4. He gives eternal comforts eternal honours eternal riches eternal pleasures Psal 16. ult Eternal glory and if he be once thine he is thine to Eternity 4. Since God is eternal learn hence what ground we have to put all trust and confidence in him trust ye in the Lord for ever Psal 26. 4. There is no trust to the favour of creatures to man the greatest of men because their breath is in their nostrils the doors are always open mans breath goeth forth he returneth to his earth Psal 146. 4. but God lives for ever He is an eternal refuge therefore thou mayest trust to him always in all dangers His strength is eternal therefore thou mayest trust him in thy greatest weaknesses his mercy endureth for ever therefore thou shouldest never despair but trust in his mercy for ever and ever Psal 52. 8. All in God is eternal his Word his Faithfulness his Truth he keepeth truth for ever Psal 146. 6. 5. This should encourage us to undergo momentany crosses losses disgraces troubles for God when God calls us to it because he is eternal Suppose thou endurest the loss of riches they are but momentany God will be eternal riches If thou endurest momentany disgrace and dishonour God will give thee eternal honour and glory I reckon saith S. Paul that all the afflictions of this present time are not worthy to be compared with that glory that shall be revealed Rom. 8. 18. much less worthy are they to be compared with the eternal God of glory 6. Here is an Use of Terrour to wicked men who impenitently live and die in their sins for if God be eternal then your damnation your curse and sorrows in Hell shall be eternal The fire in hell is eternal fire because the eternal God made it and will preserve it to eternity therefore your damnation to that fire O sinners is eternal because God is an eternal Judge and his sentence and punishment shall be eternal Isa 30. 33. Tophet is ordained of old c. he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it CHAP. V. IN the next place consider if God be eternal then is he a King eternal and his dominion is for ever This may appear 1. From the continuance of his government and dominion even from the foundations of the world Earthly Kingdomes have had and have their waxings and wanes their increase and decrease their glorious exaltations and their heavy downfalls and ruinous desolations but the Kingdome of God is the same yesterday to day and for ever All creatures are under his dominion and in subjection to his commands now as at first there is no decay in his government nor in creatures obedience but still his will is fulfilled 2. By his continual protection of his Church and People from generation to generation his Church never wanted Enemies vowing the ruine and desolation of her from her foundation it hath been in all Ages like a Candle set upon the top of an high Hill the blustring winds of malice opposition and persecution pussing blowing and storming against it yet the Eternal King hath preserved it that they could never blow it ouâ— There is a whole Hell of Devils and a World of wicked Men whose hearts Satan hath filled with malice against the Church yet the gates of Hell could never prevail against it 3. Because God to day and yesterday binds the Consciences of men and so for ever Conscience is God's Vicegerent and Lord Deputy in the hearts of men that Government endureth his Laws do still bind the Conscience Men's Consciences are terrified for the breach of his Laws 't is none but he can speak peace or continue terrour 4. His Kingdome is for ever for at the destruction of the world he will reign as absolute King in Heaven and over Hell In Heaven a glorious King over Hell a just and terrible King honouring his Subjects with Crowns of immortal glory and punishing the Rebels with Chains of utter darknes he will tread down his Enemies and they shall be trodden down into the piâ— of everlasting confusion But it may be said Albeit God be Object an eternal King yet the Enemies do sometimes prevail against the Church how then doth he continually protect it 1. It is true they may and do prevail Sol. over part of the Church but not over the whole and never shall prevail they may destroy the suburbs of this holy City but never shall they rase Jerusalem down to the ground 2. They may and do sometimes prevail over persons not over the the cause which is the Truth of God and his â—eligion the bodies of God's Saints have been cast into the streets like mire by the Antichristian party but the Truths of God which they professed shall be preserved as a Jewel in a Cabâ—net 3. The sufferings of
an â—â—imaâ—e presence as the Sun is many thousand Miles distant from the earth yet in respect of his light and heat is presenâ— to the earth A man may behold things afar off but now God is indistantially present in every place he is not a God afar off from any place creature or person but is intimately and essentially present in every place in every creature in every person so that when we say God is every where present we mean the Divine Essence is totally present in every place and in every Creature at once CHAP. V. THere is good reason why God Reas 1. should be in every place 1. God being an infinite great and incomprehensible God no place can possibly comprehend him then must he needs be present everywhere for either God is nusquà m or alicubi or ubiquâ— No where in some certain place or everywhere You cannot say he is nowhere for then there is no God You cannot say he is in some certain place for then he should â—e a finite God limited and circumscribed with local terms therefore he must be ubiquâ— every where filling all places aâ— once an infinite Being must needs be every where And in this God doth infinitely excel all creatures whatsoever the Air is every where but yet onely in it's own region the Waters of the Sea are every where in the depth but yet wirhin it's bounds the light of the Sun is of creatures most diffusive and extended over the whole Hemisphere yet the diffusion of it is bounded the solid Earth is the bounds of it but God is in Heaven Earth Hell in all places beyond all imagination at once fully and unlimitedly 2. Because every man and whatsoever Reas 2. every man doth think speak or do is in the presence of God is before God therefore God is omnipresent How is it possible that all the godly should walk before him at once and do all that they do in his presence if God were not omnipresent present with them and beholding them Enoch Abraham David did walk before him and all the godly do walk before him So as to the wicked themselves all that they do think or speak is before him And this sheweth that God is infinitely present in every man and to every man yea he is more near to us than our selves are because he knoweth the thoughts of man what they are all thy proud thoughts â—ll thy adulterous thoughts are before him and not a word droppeth from thy tongue but he heareth it altogether The Lord is said to see in secret all thy secret filthiness acted in the darkest corners dens caves and holes deserts and wildernesses the Lord beholdeth Imagine the Adulterer had his Dalilah with him as deep as the centre of the earth yet all would be acted before the Lord. Seeing then thou canst not do any thing any where at any time but 't is before God he must needs be omnipresent Darkness is as bright as noon to him therefore in vain doth the Adulterer wait for the twilight the hidden and secret holes are as open to him as the tops of houses and mountains therefore in vain do men hide their lewdness from God Thou canst go no where and sin but it is in the presence of a glorious God CHAP. VI. BEfore I make Application it will be needful to answer some Questions about God's omnipresence 1. If God be every where present Quest 1. how is it said that God is in heaven as we say in the Preface of the Lord's Prayer Our Father which art in Heaven And Psal 115. 3. Our God is in heaven These seem to denote that God is onely in heaven I answer First in respect of his Sol. 1. Divine Essence God is as much in Earth in Hell every where as he is in Heaven God is totus ubique whole God is every where 2. God is said to be in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency and excellency in two respects 1. Because in heaven he lays open and displayeth the full brightness of all his glorious perfections to the view of glorified Saints and Angels there they behold him face to face and stand continually in his blessed presence in which presence there is fulness of joy and pleasures for evermore Psal 16. 11. The beholding of God's Majesty in heaven is the eternal happiness life glory of his elect In Earth God doth not shew the brightness of his glory the most that we behold of God is but his back-parts some beams of his Divine glory in his Word and Ordinances in his Creatures and as for hell his presence is terrible to the damned he displayeth his full wrath and vengeance to them they see not a glimpse of his glory his face and his favour is eternally hidden from them That 's the meaning of that place in 2 Thess 1. 9. where it is said of the wicked that they shall be punished with everlasting destruction from the presence of the Lord that is from the presence of his favour love mercy goodness glory in which is fulness of joy and life for evermore God is present in heaven present in hell his presence in heaven is joyous as the presence of a King to a Favourite his presence in hell iâ— most terrible as the presence of a King to a Traitor 2. God is said to be in Heaven to shew the vastness of his dominion over all things in heaven in earth and under the earth Heaven is the Royal Throne of his Kingdome his â—ear his Palace his Court of Residence Psal 103. 19. The Lord hath prepared his throne in the heavens Thus saith the Lord The heaven is my thronâ— Isa 66. 1. The earth in comparison of heaven is his foot-stool Hence it is that God is said to dwell in heaven to sit in heaven to reign in heaven 2. If God be every where present Quest 2. hoâ— is it then that God is said to dwell in his Sainâ—s but for the wicked he knows thâ—m afar off I answeâ— God is essentially and indistantiâ—lly Sol. present to the wicked as well as to and in the godly God is the preserver of both in their beings in him both the godly and the wicked live movâ— and have their bâ—ing But God is said to dwâ—ll in tâ—e godly by the presence of his gracâ— by the presence of his comfortable favour and in respect of his rule and government of their heart the hearts of his Saints are his Throne Palace Seat and House as Heaven therefore every godly man's heart is an heaven Et Deus in illo coelo 2 Cor 6. 16. he is said to dwell in them and walk in them But so he is not present to the wicked they are voâ—d of all grace their hearts are very dens and prisons and very hells of sin the throne of Satan the Prince of the Air by whom they are ruled and led captive at his pleasure Eph. 2. 2. It is said of
upon you that the earth affords that hell affords are against you Therefore if ye will walk contrary to God prepare ye to meet the Almighty God in most horrible and almighty wrath But tell me O sinner hast thou the strength of stones to bear his wrath such strength is too weak God can break the rocks and pound them to pouder much more thy stubborn heart If he touch the mountains they will smoak much more when he shall inflict full stroaks of vengeance upon thy soul and body What saith the Apostle Do we provoke the Lord to anger are we stronger then he Can ye stubborn sinners grapple with the terrible wrath of the Almighty God or can ye overcome him when ye shall meet him cloathed with almighty vengeance if ye can you can do more then all the Devils in hell can do for they tremble at the power of his wrath 2. Let the stout-hearted and stubborn sinners be admonished to humble themselves before this Almighty God and fear to sin any more against him Go and break your hearts and humble your souls deeply and make your peace with Almighty God before the decree bring forth his irresistible wrath Our most conquering contention and wrestling with God is our serious humiliation under the mighty hand of God Brethren either your hearts must be broken with the sense of sin or else the Almighty God will break you all to pieces like a potters vessel with his iron rod either you must cast your selves down before him or God in his wrath will cast you into the lowest hell Isa 27. 4 5. But you will say how shall we do it What said the Leaper to Christ Lord if thou wilt thou canst make me clean Go ye to Christ and say Lord if thou wilt thou canst humble my proud heart Lord if thou wilt thou canst break my stubborn heart Lord if thou wilt thou canst soften this hardned heart of mine Lord if thou wilt thou canst smite this rook of mine and rivers of tears shall gush out I see it is an hard matter for such proud stubborn hearts to be humbled but nothing is impossible for thee SECT 2. THe second Use is a use of terror Vse 2. to the professed enemies of God's Church and people 1. God will shew forth his almighty power and wrath against his Churches enemies to their utter destruction however the Nimrods the mighty hunters before the Lord may set themselves in their pride fury and malice against his people yet these lofty mountains shall be made plain and these Anakims these great Nimrods shall be driven away by his Almighty wrath as the chaff before the wind The Lord who is King of his Church is most wise and therefore can frustrate and bring to nothing all their devices he is Almighty therefore can destroy them with a sudden destruction Vse 2. Here is comfort to God's people Be not affraid thou worm Jacob for the Almighty God that hath all power all might all strength is thy sheild buckler tower God is on thy right hand and left hand before thee behinde thee to uphold preserve defend and save thee If God be with us who can be against us if God be with you who is he that can harm you let all the furies of hell with their malice and madness set upon you yet Vmbra Dei plus valet quam mille gladii hominum mille sagittae mille exercitus The shadow of Gods protection will be more available for your help then a thousand swords and darts of men then a thousand Armies are able to do you hurt Vse 4. Then be exhorted to pray with confidence at all times and daily to depend upon Almighty God So long as there is a possibility that the thing may be done though small or no probability in respect of the outward secondary causes and means appear yet pray because every thing is possible to Almighty God and he will put forth his Almighty power to do what shall make for his glory and thy good Despair of no mercy whatsoever Eph. 3. 20. God can do abundantly above what ye can ask or think God can do great matters give great mercies he can give great deliverances remove great evils confound the crafty overcome the mighty therefore pray still you cannot ask so great things as God can do for you you cannot think of so great things as God can do yet the mind can conceive greater things then the tongue can utter ask and think as great things as you can yet God can do and give more abundantly Despair likewise of no person despair not of the conversion of thy wife and children and friends after whose salvation thy soul longeth pray for them and continue in so doing because all things are possible to God he can break hearts he can change hearts convert the stubborn humble the proud he can draw a Camel through a needles eie Be exhorted likewise to depend always upon the Almighty God let him be thy stay trust and confidence in the greatest streights difficulties perplexlties or in what condition soever What! are means weak its no matter God is Almighty and can bring mighty things to pass by small means Do means go cross it is no matter God is Almighty and can make contraries to work thy happiness Do means fail God is Almighty and can do any thing without means All things are possible to him that beleiveth that dependeth on the Lord the Almighty God Vse 5. If God be Almighty then be ye lifted up ye heads that hang down and be strong ye feeble knees Gods almighty power is matter of great comfort Art thou weak be not cast down but hope in God and he can strengthen thee to do all things Art thou faint be not cast down God Almighty can renew thy strength that thou shalt run and not be weary walk and not be faint Isa 40. 31. Art thou afraid thou shalt not hold out but fall back from God the almighty power of God shall keep thee through faith unto salvation Gods almighty power is a Christians strong hold and garrison Art thou afraid of tentations Gods almighty power is sufficient to bear thee up and out of the most fearful tentations Hast thou a dead heart God's almighty spirit will quicken thee Fear no affliction for God's almighty power shall make thee more then a conqueror in all these Fear not death nor the grave for Gods almighty power can raise thee from the dust and make thy body glorious like unto the glorious body of Christ A discourse of the Life and Immortality of God Hebr. 3. 12. Take heed brethern lest there he in any of you an evil heart of unbeleif in departing from the living God CHAP. I. THe Author of this Epistle doubtless was St. Paul the chief subject of it is Christ A secondary drift and scope of it is to deter such as make profession of the faith of Christ from backsliding and departing from Christ as