shew that the objection is unfounded, and originates in presumption and impiety.

To conclude this part of the subject. When we say that God is almighty, we mean, agreeably to our former definition, that he can do every thing possible, every thing consistent with the other perfections of his nature. We might say that his power is limited only by his own nature, were there not an impropriety in the expression, because his nature is infinite. Nothing can effectually oppose his power; or rather we may ask with the apostle, "Who hath resisted his will?"* It has already done much, and much it is still able to do. It could create ten thousand new worlds; it could raise up innumerable orders of beings, with an endless variety of forms and faculties. It is not exhausted or impaired by the wonders which it has already performed; for "the Creator of the ends of the earth fainteth not, neither is weary."t

I now proceed to lay before you the proofs of the power of God which his works supply. But who can utter the mighty acts of the Lord? who can shew forth all his praise?"‡ "Lo," says Job, after an enumeration of some of them, "Lo! these are parts of his ways, but how little a portion is heard of him! but the thunder of his power, who can understand? "S

In the first place, The power of God was displayed in the creation of all things; by which we mean, that he produced them out of nothing, and did not form them of pre-existent matter. This was an act of Divine power beyond our conception, because it is totally different from the effects which our own power, or that of other creatures, can accomplish. We must have a subject upon which to operate. We must be furnished with materials for our work; and then, all that we can do, is to mix or join them together, to separate them, to change their position, and arrange them in a new order. We may compress or expand them, but we cannot add a single particle to the mass. Even in the operations of nature, we see nothing like a proper creation. Great transformations are constantly taking place, of the elements into vegetables, and of vegetables into animal substances; but no new matter enters into the composition. Hence it may seem impossible that something should have ever been produced out of nothing, as the power necessary for this purpose has nothing analogous in our experience and observation. The maxim, ex nihilo nihil fit, was held to be indisputable by all the ancient philosophers. A few of them were atheists, maintaining the eternity of matter, and the production of all things by chance: but even the advocates of theism joined with them in the principle now mentioned, and differed only in believing, that matter was disposed in its present order by the agency of an intelligent Being. We have formerly proved that absolute eternity implies necessary and immutable existence, which it would be absurd to attribute to a substance inert, pasive, divisible, subject to perpetual change, here in motion, and there at rest. But although we have never seen an act of creation, we have evidence in ourselves that it is not impossible. We know that we began to exist; that we now are, but that there was a time when we were not. Our bodies, it may be said, were made of pre-existent materials. We acknowledge the truth of the remark; and it is not to them that we appeal as an argument. The same thing cannot be said of our souls, which are not a compound, the ingredients of which were prior in time, but a pure simple essence which was produced at the moment when our bodies were animated; for the notion of their pre-existence in another state, before they were united to our bodies, is a hypothesis without a shadow of proof. "Since this thinking conscious self," it has been justly said, "a substantial being, of whose existence we have the greatest certainty, began to be not of itself, but produced by a cause, it may be to us a satisfying proof of creating power; for what greater difficulty can there be

Job xxvi. 14.

in conceiving that God made heaven and earth, than in conceiving that he made the self-conscious soul of man within him? Is matter any more real than the principle of thought and volition? and could not the power which gave existence to the one also produce the other?" This argument, indeed, will not be conclusive to those who deny the immateriality of the soul, and hold thought and volition to be the effects of organization, as musical sounds are of the strings of an instrument; but we here assume it to be a distinct substance upon the ground of reason as well as of revelation. Any man who calmly attends to the beginning of his own personal existence, that is, of his conscious thinking, must see in it an exertion of power of which he can form no distinct idea, and which, he cannot but be convinced, is to him as inexplicable as the creation of the material world." Although creating power is to us incomprehensible, it does not follow that it is impossible. It implies no contradiction. It is no objection against it, that it exceeds the power of creatures: and all our difficulties would vanish, if we would recollect that the power of which we are speaking is infinite. No man is able to prove, that the production of something out of nothing is impossible: all that he can say is, that it is inconceivable to him how it may be done; but he can as little conceive the absolute eternity of God, which however he must admit, if he is not an atheist.

Finding, then, that matter exists since we know that it was not eternal, we must admit that it was created; or in other words, that in the beginning God exerted a power the greatest which we can conceive, a power strictly infinite; for he who could make something out of nothing, can do all possible things. The description of the work of creation in the book of Genesis is sublime, but simple. It was effected without means, without labour, by a mere act of volition. In the language of an inspired writer, God "spake and it was done; he commanded, and it stood fast." * To a mind capable of abstract reflection, it must appear that creation, whether the thing created was great or small, a universe or a world, a ball of earth or this large globe, demonstrates the omnipotence of the Maker. The evidence depends not upon the size of the object, but upon its production out of nothing; and to reason, a pile of grass will suffice as well as the solar system. There can be no doubt, that the power which could create any thing, however diminutive, could with equal ease replenish space with suns and their attendant planets. But in such a case as the present, the eye, and still more the imagination, lend their aid to strengthen the deductions of reason, and to make a deeper and livelier impression upon the mind. Let it then be considered that the Almighty fiat called into existence not only this earth, so spacious that all its regions have not yet been explored, and the sun who is a million times larger, with the planets which revolve around him as their centre, but a countless multitude of stars at an inconceivable distance from us, which probably give light to other worlds still more numerous; that thought cannot set boundaries to the universe, in which there may be luminous bodies so remote, that their light, notwithstanding the astonishing velocity with which it moves, has not yet reached us; that bodies have been discovered of such magnitude, that the sun in comparison of them dwindles into a point; that there was a time, when space, which this wonderful array fills and adorns, was a mighty void, the abode of darkness and silence; and that in a moment all arose at the voice of God. "Lift up your eyes on high, and behold who hath created these things, that bringeth out their hosts by number: he calleth them all by names, by the greatness of his might, for that he is strong in power; not one faileth."†

Let us proceed to other manifestations of the power of God. And I remark, that it is displayed in the preservation of all things, which has been called a continual creation. The idea intended is, that as their existence is dependent, † Isa. xl. 26.

Ps. xxxiii. 9.

it is prolonged from moment to moment by the same power which created them at first. Some seem to speak, as if having been once made, they had the ground or reason of their being in themselves, continued without the immediate interference of their Creator, and could only cease to be by a positive act of his will. They insinuate that it would imply imperfection if they needed his constant care, and remind us of the works of man, which do not fall to pieces when the hand of the artist is withdrawn. But between the two cases there is no analogy. The works of man are not dependent upon him for their existence, but for their form; the materials of which they are composed subsist, and even the order in which they are arranged is maintained, by the laws of nature. If the motions of such of them as do move, go on after he has left them, it is not by any power which he has communicated to them, but in consequence of his previous contrivance to make some of those laws act upon them. All the honour which man can claim from his works is that of arrangement: their preservation and movements are traced to the same power which upholds the earth, and guides it in its course. It is not contrary to reason, but agreeable to its dictates, to affirm, that without the unceasing agency of the Creator, the universe would return to nothing; and the Scripture teaches the same doctrine when it says, "In him we live, and move, and have our being." He alone has the reason of his existence in himself; all other beings are dependent upon him, as the stream is fed by a perpetual supply from the fountain. Providence, therefore, when rightly understood, gives the same display of omnipotence as creation. "He upholdeth all things by the word of his power." The most durable of the works of man are subject to decay. The hand of time sweeps away the noblest monuments of his greatness; and towers, and palaces, and cities are laid in the dust. But the sun shines with undiminished splendour, although thousands of years have passed away since he began to give light to the world, and still rejoices as a strong man to run his race; the earth, which has supplied so many generations with food, renews its fertility every year, and displays the unabated vigour of vegetation; the various tribes of animals and vegetables are preserved, although the process of decay and destruction is going on without interruption; and the grand movements of the universe proceed with undisturbed regularity. Our world is composed of elements of mighty force, which by their occasional conflicts cause dreadful convulsions. The furious tempest levels the forests, and throws down the habitations of men; the lightning shatters the lofty monument and the magnificent palace; the earthquake lays cities in ruins, breaks rocks in pieces, and removes mountains from their place; rivers overflowing their banks spread desolation over the fields; and the sea, heaved up from its ancient bed, overwhelms the dry land with its mountainous waves. But since the beginning of time, the havock has been partial: there has been no convulsion which has affected the globe itself, or made any material change upon its surface, except the universal deluge, which was an extraordinary act of providence for the punishment of sin. We think perhaps, that we can satisfactorily account for the constancy of the course of nature, notwithstanding these occasional deviations. We can tell, for example, why the ocean is not driven upon the land by the hurricanes which agitate its waters, or by the rapid motion of the globe around its axis. But what is the law of gravitation which holds it in its place? Who established that law, and who maintains it? What can any man conceive it to be but the power of God exerted in a regular manner for a specific purpose? Who that sees the billows sinking as they approach the shore and retiring, will not admire the punctuality with which they obey the will of their Maker? "Who shut up the sea with doors when it broke forth, as if it had issued out of the womb? who brake up for it my decreed place, and set bars and doors, and said, Hitherto Acts xvii, 28. + Heb. i. 3.

shalt thou come, but no further; and here shall thy proud waves be stayed?" * When we reflect upon the movements which are going on among the celestial bodies, how stupendous is the power by which they are conducted! The moon is driving through the heavens at the rate of more than two thousand miles in an hour; the earth, although apparently quiescent, is flying at the rate of fifty or sixty thousand; and the velocity of the comets is so great as to terrify and overwhelm the imagination; yet no confusion takes place, no mischief happens. None of these bodies is shivered into pieces by the velocity of its flight; none of them is dashed upon another; none of them makes the slightest deviation from the path marked out to it in the immensity of space. We can calculate with the utmost confidence upon their return at a fixed period to a particular spot. They are sustained and guided by the hand of Omnipotence. We say that matter is inert, that if at rest it will continue at rest, and if in motion it will continue in motion, unless its state be changed by an external cause. But do we imagine that we have thus explained the phenomena of the universe? Alas! we have merely stated a fact, but we have not accounted for it, by calling it a law of nature. Why does a body continue in motion? It is not owing to its own activity, but to the energy of the Creator's will. This gave the first impulse, and this holds on its course for ages. His power at once binds the planets as with a chain to the centre, and propels them in their perpetual career around it." O Lord God of Hosts, who is a strong Lord like unto thee? Thou hast a mighty arm: strong is thy hand, and high is thy right hand. " †

Let us, in the next place, consider his moral government of the world. Under this division of the subject, the evidence may not appear so striking, because it is not addressed to the senses, but relates to the invisible influence exerted

upon the thoughts and volitions of intelligent creatures. Yet to a reflecting mind it will be equally convincing. Wonderful are the displays of Divine power in the creation and preservation of the material system; but we know that there it meets with no opposition, whereas here, resistance is to be subdued, determinate purposes and wayward passions are to be controlled, and rendered subservient to the counsels of the Almighty. We learn from revelation, that there are spiritual beings in the universe, of strength superior to ours, of great activity, cunning, and malignity, who being in a state of hostility to their Maker, are also enemies to man, and take delight in disorder, misery, and ruin. What havock they would make, if full scope were given to their inclinations, we may conjecture from what they have actually done, under Divine permission, by introducing sin into our world, with the dismal train of natural and moral evils which have closely followed it. Would they not blast the fair scenes of nature, and convert the earth into another hell, the abode of fear, and pain, and despair? The human heart is the seat of many violent and malevolent passions, which finding a favourable opportunity, break out into murder, treachery, injustice, oppression, and all the crimes by which public and private peace is disturbed. The occasional eruptions which take place under the most vigilant government, admonish us that we are walking above smothered fire; and we shudder at the thought of the scenes of horror which would be exhibited, if all restraints were removed. What would be our condition, if wicked men and malignant spirits were let loose upon us? The earth would no longer be a safe habitation. Could the human race long subsist, amidst the furious workings of pride, revenge, avarice, and cruelty, and the additional calamities which the malice of their invisible foes would inflict? We are preserved then by the power of God, who holds men and devils in chains; and the excesses which he sometimes permits, should remind us how much we are indebted to his providence, to which alone it is owing that we are not consumed. Of the influence by which unholy beings are withheld from their purposes, or are prevented Job xxxviii. 8, 10, 11.

+ Psalm lxxxix. 8, 13.

from adopting measures congenial to their depraved dispositions, they are often insensible; and at other times they are hindered by obstacles which second causes have placed in their way; but every circumstance is ordered by a higher hand. "Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain."* We perceive also proofs of the power of God in the overthrow of states and nations, which shews that he rules in the kingdoms of men; in the extraordinary success and elevation of individuals, in the face of untoward circumstances, and of opposition which was more than sufficient to have crushed them; in the feeble means by which great designs are sometimes accomplished, and the inadequate causes by which schemes well concerted and vigorously supported are defeated; in the unaccountable courage with which men are inspired at one time, and the equally unaccountable fear which seizes upon them at another; in the sudden failure of their wisdom, as if they had been infatuated by some mysterious influence; in the sudden change of their counsels, for which they are not themselves able to assign a satisfactory reason; and in many other instances which proclaim that there is an invisible power which disposes of human affairs according to its pleasure, and turns the hearts of men as the rivers of water. They establish the fact of a supreme dominion in nature, from which no creature is exempt, and to the designs of which living and inanimate beings are subservient. There is no counsel or might against the Lord. He who boasts of his independence, cannot move his tongue without permission; he who dares to say, "Who is the Almighty, that I should serve him?" is compelled to execute his orders; he who sets himself to oppose the designs of Heaven, is sometimes the person whom Heaven has chosen to fulfil them. "His kingdom ruleth over all."

The power of God has been displayed in the work of redemption. It is frequently described as a new creation, to signify that in the recovery of mankind from guilt there is a glorious display of omnipotence, as well as in the original production of the heavens and the earth.

The power of God was manifested in the conception of our Saviour, whose mother was a virgin, in the mighty works which he performed, and in his resurrection from the dead. These are all represented as manifestations of this attribute. It may be remarked, however, from a regard to accuracy of ideas, that strictly there was no greater power exerted in his conception, than in that of any other man according to the established law of generation; and in his miracles, than in the ordinary operations of nature. The power was not greater, but the display of it was more sensible and impressive. It is a false idea of miracles, that they are more difficult than other works. It is equally easy to God to act in opposition to the laws of nature or according to them; just as it is as easy to a man to walk in a by-path as on the highway, the same muscular strength being sufficient in both cases. There is no difference between a miracle and another event, but that the one is unusual and the other is common; in the one, second causes are excluded, in the other, they are admitted. But in a miracle, the power of God is more distinctly seen, and excites greater attention. When a child was born without a father, when a body which had been deposited in a sepulchre was restored to life, when, at the command of a man, the blind received sight, the lame walked, and lepers were cleansed, nothing but the obstinacy of prejudice could have hindered any person from recognizing the finger of God.

The power of God was manifested in sustaining our Saviour in his dreadful sufferings; I mean not those of his body only, but also his mental agony, which would have overwhelmed the firmest mind, having only its own fortitude to support it. To this cause he ascribes the patience with which he endured "The Lord God will help me, therefore shall I not be confounded; Ps. lxxvi. 10.

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