Theology Explained
Timothy Dwight, 1752-1817
A. Doctrines of Natural Religion
B. Attributes of God
1. Eternity and Immutability of God
2. Omnipotence and Independence of God
The OMNIPOTENCE and INDEPENDENCE of God
"I am God Almighty!" Genesis 17:1
In my last discourse, I considered the Omnipresence and Omniscience of God. The next subject in the natural order of discussion is his Omnipotence. In the text, this attribute is asserted directly by God himself to Abraham, when he renewed with him the covenant of grace, and instituted the sacrament of circumcision.
In a manner equally explicit, are similar declarations made throughout every part of the Scriptures. The Omnipotence of God is, also, easily demonstrated by Reason--so easily, that no divine attribute has, perhaps, been so strongly realized, or generally acknowledged. So general is this acknowledgment, that a sober attempt to persuade a Christian audience of the truth of this doctrine, would be scarcely considered as serious, or as compatible with the dictates of good sense. An attempt to impress this doctrine on the mind is not, however, liable to the same objections, nor indeed to any objection. It cannot but be a profitable employment to examine, briefly, several things, in which we find the most striking displays of this perfection. To such an examination I shall, therefore, proceed and observe:
I. That the power of God is gloriously manifested in the work of CREATION.
Creation may be defined as the production of existence, where nothing was before. The power displayed in the act of creating, not only exceeds all finite comprehension, but is plainly so great, as to exclude every rational limitation. It is impossible to believe that the power which originally gives existence, cannot do anything--if everything, which in its own nature is capable of being done; or, in other words, everything, the doing of which involves not a contradiction.When we contemplate creative power, we neither attempt, nor pretend, to form any estimate of its extent; but are lost in wonder and amazement at the character of him who gives being wherever he pleases. On the simple act of creating, however, it is not easy for such minds as ours to dwell. A single glance of the mind makes us possessed of all which we know concerning this effort of Omnipotence, as it is in itself. But there are several things, relative to the effects which it produces, capable of mightily enhancing our ideas concerning this astonishing exertion of power.
Of this nature is, in the 1st place: The vastness and multitude of the things which were created. The world, which we inhabit, is itself a vast and amazing work. The great divisions of Land and Water; the Continents and Oceans, into which it is distributed; nay, the Mountains and Plains, the Lakes and Rivers, with which it is magnificently adorned--are, severally, sufficiently wonderful and affecting to fill minds, and to engross all the power of Contemplation. Nor are our thoughts less deeply interested by the vast multitude of plants, trees, and animals, with which every part of the Globe is stored at every period of time.
All these, also, rise and fall in an uninterrupted succession. When one perishes, another immediately follows. No blank is permitted, and no vacuity found: but creating energy, always operating, produces a continual renovation of that which is lost.
When we lift up our eyes to the Heavens, we are still more amazed at the sight of many such worlds, composing the solar system. The Comets, which surround our Sun, greatly increase our amazement by their numbers, the velocity of their motions, and the inconceivable extent of their circuits. It is still more enhanced by the union of these numerous worlds in one vast system, connected by a common center, and revolving round that center with a harmony and splendor worthy of a God.
But this solar system, as great and wonderful as it is, is a mere speck--compared with the real extent of the Creation. Satisfactory evidence exists, that every star which twinkles in the firmament, is no other than a Sun--a world of light, surrounded by its own attendant planets, formed into a system similar to ours.
Forty-five thousand such stars have been counted, by the aid of the Telescope, in so small a part of the Heavens, that, supposing this part to be sown no thicker than the rest, the same Telescope would reach at least seventy-five million stars in the whole sphere. By means of new improvements in the Telescope, the stars have been found to be numerous to a degree still more astonishing. Every one of these is concluded to be the Sun, and Center, of a system of planetary and astral worlds. Beyond this, I think it not at all improbable, that, were we transported to the most distant of the visible stars, we would find there a firmament expanding over our heads, studded in the same manner with innumerable stars. Nay, were we to repeat the same flight, and be again wafted through the same distance, it is probable that we would behold a new repetition of the same sublimity and glory. In this manner immensity appears, in a sense, to be peopled with worlds innumerable, constituting the boundless empire of Jehovah. How amazing, then, must be the power and greatness of Him--who not only counts the number of the stars, and calls them all by their names, but with a word spoke them all into being!
2dly. The peculiar nature and splendor of many of these works strongly impress on our minds the greatness of creating power.
Of this nature are all those vast works in the Heavens, which I have mentioned under the last head. To single out one of them; how glorious a work is the Sun! Of what astonishing dimensions! Of what wonderful attraction! Possessed of what supreme, unchangeable, and apparently immortal glory! Of what perpetual, and incomprehensible influence on the world which we inhabit--not only causing it to move around its orbit with inconceivable rapidity, but producing, over its extensive surface, warmth and beauty, life and activity, comfort and joy, in all the millions of beings by which it is inhabited!
Magnificent however, as this object is--one human mind is a more wonderful, more important, more illustrious display of creating power, than the whole inanimate universe. Suns with all their greatness and glory are still without life, without consciousness, without enjoyment--incapable, in themselves, of action, knowledge, virtue, or voluntary usefulness.
A mind, on the contrary, is possessed of all these exalted powers, and is capable of possessing all these sublime attributes. A mind can know, love, and glorify its Creator. A mind can be enstamped with his image, and adorned with his beauty and loveliness. A mind can appear desirable and delightful to his eye. It can reflect, as a mirror, the glory of the Lord, (for so ought the passage to be translated) and be changed into the same image, from glory to glory, as by the Spirit of the Lord. A mind can love, and bless its fellow-minds. A mind can be loved, and blessed, by others. A mind can become a useful and honorable instrument of advancing endlessly the universal good of the intelligent kingdom.
In all these glorious attainments a mind can advance with an unceasing progress throughout Eternity. In this progress, it can rise to the heights, where angels now dwell; and, passing those heights, can ascend higher, and higher, until, in the distant ages of endless being, it shall look down on the most exalted created excellence which now exists, as the mere dawnings of infantile intelligence. Worlds and Suns were created for the use of minds; but minds were created for the use of God.
3dly. The same impressions are strongly made, when we regard God as the Author of LIFE.
The communication of life is a creative act--entirely and illustriously superior to the mere communication of existence. In the wonderful power, manifested in this communication, the glory of God, in the character of the Creator, is pre-eminently displayed. Accordingly the living God, and the living Father--that is, the God who has life, originally and independently, in himself, and is the source of it to all living beings, are titles to unfold especially the glory of the Divine nature. In the same manner, also, our Savior challenges this wonderful attribute to himself, as a direct and unquestionable proof of his divinity. As the Father, says he, has life in himself, so has he given to the Son to have life in himself. As the Father raises up the dead, and quickens--even so the Son quickens who he pleases. In the same manner, it is elsewhere said: It is the Spirit who quickens.
The possession of life confers on everything, which is the subject of it, a distinction, by which it is raised at once above all inanimate matter. Even Vegetables have a total superiority to all those beings which are found in the mineral Kingdom.
Animal life, which is life in its humblest degree, raises the being, in whom it exists, totally above all those things which are not animated, by making them at once, objects on which the emotions of the soul may be employed, and subjects of pleasure or pain, happiness or misery. Of these great distinctions, everyone knows, no part of the mineral or vegetable world is susceptible.
Rational life is an attribute of importance and distinction far higher still; and is the most wonderful display of the divine energy which the Universe contains. Indeed, it is in a sense the end for which all other things were created, and without which there is no probability that they would ever have been.
In exact accordance with the views which I have expressed on this subject, we find a peculiar attention rendered to it by God, in the creation of Man. Other things had been called into being, antecedently to this event; and Man, as the most important of all terrestrial beings, and the end for which they were made, was reserved to be the closing work.
The World, man's magnificent habitation, was finished, before the Tenant was formed, by whom it was to be occupied. Then God held a solemn consultation on this new and interesting work, and said, "Let us make man in our own image, after our likeness." This consultation, held by the Persons of the Godhead on the subject of communicating rational life, plainly and affectingly declares it to be a higher and more noble object of divine power, than all those which had preceded.
From this pre-eminent importance it arises, that the termination of human life, usually denominated annihilation, is in the view of the mind, invested with intense gloom and the deepest horror; and that immortality, or the endless continuance of rational life, is an object always encircled with radiance, and regarded with exultation and rapture.
4thly. The manner in which the Scriptures exhibit the work of Creation as being performed, most forcibly impresses on our minds the greatness of Creating power. The greatness of power is discerned not only in the magnitude of the effects which it produces; but in the ease, also, with which they are produced. In this we are led rationally and indeed irresistibly, to discern, that the whole of the power possessed is not exerted; and that other and greater effects would, of course, spring from superior efforts, of which the same power is obviously capable.
When God created the Heavens and the Earth, he said, "Let there be light! Let there be a Firmament! Let the waters be gathered into one place! Let the dry land appear!" All these and other similar commands were exactly and instantaneously obeyed. In a moment, Light invested the world; the firmament arched above it; the waters rolled backward into their bed; the dry land heaved; and the mountains lifted their heads towards Heaven.
The World with all its furniture and inhabitants, the Heavens with all their magnificence, arose out of nothing, at a command from God! How superior to all finite comprehension must be the power of Him who spoke--and this stupendous work was done.
II. The Omnipotence of God is divinely displayed in the GOVERNMENT and PRESERVING of all things.
The existence and attributes which God has given to all beings--He alone can continue. He alone holds together the innumerable atoms, which compose the innumerable material forms found in the Universe--the plants and trees, the hills and mountains, the rivers and oceans. His power is the only bond by which worlds are bound; or by which they are united in the stellar systems. This continuance of their being, is both an effect, and a proof, of the same energy, from which they were all originally derived. The same energy upholds all their attributes, and conducts all their operations.
These beings are endless in their multitude, immensely distant in times and places, wonderful, often, in their greatness and importance, and to finite minds innumerable in their diversities. All, also, are parts of one vast and perfect whole; to the perfection of which, each, in its appointed place and time, is indispensably necessary. What a power must that be--which, at one and the same moment, works in every vegetable and animal system in this great world; which upholds, quickens, and invigorates, every mind; which, at the same moment, also, acts in the same efficacious manner in every part of the solar system, and of all the other systems which compose the Universe!
What must be the power of Him, who sends abroad, every moment, immense oceans of light from the Sun, and innumerable such oceans of light from the Stars; who holds all worlds in the hollow of his hand, retains them exactly in their places, and rolls them through the fields of ether with unceasing, most rapid, and at the same time perfectly harmonious motions; and who, thus accomplishing every purpose for which they were made, prevents the least disturbance, error, or imperfection.
III. The Omnipotence of God is strongly impressed on our minds by the consideration that it is unaltered and undecaying.
These mighty exertions have been already made through many thousand years--still they are perfectly made. They are made without intermission, rest, or relaxation. From century to century the energy operates night and day; and operates now with the same force and effect as at the beginning. Everywhere it is seen--and is seen everywhere to be the same. God's power is, therefore, wholly unspent; and plainly incapable of being spent, or diminished. In this wonderful fact is exhibited unanswerable proof of that sublime declaration of the Prophet: "Have you never heard? Have you never understood? The LORD is the everlasting God, the Creator of all the earth. He never grows weak or weary!" Isaiah 40:28
REMARKS.
From this doctrine we learn, in the
1st place, that God is ABSOLUTELY INDEPENDENT.
By the absolute independence of God, I mean that he needs, and can need, nothing to render his ability, either to do, or to enjoy, whatever he pleases, greater or more perfect; but that he possesses in and of himself, all possible ability for both of these purposes; so that his desires can never be opposed, nor his designs frustrated, either from lack of knowledge to discern, or lack of power so accomplish, whatever is desirable, or useful.The proof of this Independence is complete, in the account which has been given of the Omnipresence, Omniscience, and Omnipotence, of God. He who contrived, He who created, and He who governs, all things--can contrive, create, and do, whatever involves not a contradiction. He must, therefore, have all good in his power and possession. There is nothing which he either needs nor receives.
He made every created thing, and gave it just such attributes as He pleased. Everything continues in existence for just such a time, and in just such a state, as he chooses. Everything operates in that manner only, which is prescribed, or permitted, by him. Nothing therefore can do, or be, what is--contrary to his choice.
Of course He cannot be disappointed of any purpose, unless we were to suppose him pleased to be disappointed; a self-contradiction too manifest to be admitted even by a child. According to this scheme he says of himself, "My counsel shall stand, and I will do all my pleasure." And again, "His dominion is an eternal dominion; his kingdom endures from generation to generation. All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: What have you done?" Daniel 4:34-35
2dly. God is eminently qualified for the government of all things.
From what has already been said of the manifestation of this divine attribute in the government of the universe, we cannot but perceive, that to this purpose the Omnipotence of God is indispensable. The same power which formed this vast machine of the universe--is absolutely necessary to continue in their proper places the several parts; and to conduct the operations of the whole to the ends which they are destined to accomplish.By this attribute, God is able to prevent all disorder and to frustrate all opposition. Many of the rational creatures which he has made are possessed of such powers, which, if uncontrolled by him, might occasion important obstructions to the progress of many parts of his great kingdom, and a consequent frustration, or prevention, of many of his designs. The mischiefs and miseries, which, in the course of Eternity, might be introduced into the Universe, might easily exceed all finite estimation. But to every one of these beings He says, as he said in ancient times, to the restless ocean, "Hitherto shall you come, but no further."
In the same manner he is infinitely able, also, to furnish all beings, animated and inanimate, rational and irrational, with that energy, by which they operate to the unceasing promotion of the infinite good, which he has begun to accomplish.
The Kingdom of God is a kingdom of means. With infinite wisdom and benignity he has chosen to adorn his rational creatures with such faculties, as enable them to become subordinate agents in the great system, to coincide voluntarily with him in the furtherance of his perfect designs; and thus to sustain the character of moral excellence, and become lovely in his sight.
Even the inanimate world, as a passive instrument in his hands, are enabled to promote the same designs, claims, in this manner, a species of inferior, but real, importance, and shows forth the praise of its divine Author.
All the powers and faculties by which his creatures perform the respective parts allotted to them--are continued, as well as given, by his Omnipotence, which in this manner is everywhere glorified; and is everywhere the Rock on which is founded the great building of the Universe.
As God, by his Omniscience and Omnipotence, is possessed of a complete sufficiency for the accomplishment of all his pleasure, and thus rendered absolutely Independent--it is evident that he must be infinitely removed from all fear on the one hand, and from all favoritism, on the other hand. From the former of these considerations it is certain, that he cannot in any degree be deterred from the performance of anything which is right and good; and from the other hand, that he cannot possibly be allured to the production of anything which is wrong, or injurious to his creatures.
To him who is raised above all actual and possible want, who can do what he pleases, and has, therefore, everything in his possession, unchangeably and eternally--there can be no private, partial interest; no conceivable prejudice; no bias, no undue regard, towards any being. His views, and his conduct, alike, must be impartial; founded on the real state of things; and directed towards all beings according to their proper character and real desert. His creatures can plainly present no motive to Him to depart from that course of conduct, which in His view is wise and good.
Here, then, in the character and circumstances of God--is an immoveable foundation is laid for universal, perfect, and glorious Rectitude. From the Omnipotence of God, also, is derived that solemn character, regarded by sinful beings with supreme dread, and by virtuous ones with supreme reverence.
Intelligent beings are governed only by motives. In this attribute, especially as inseparably connected with Omniscience, all such beings find most solemn and effective motives to fear that glorious and fearful name, Jehovah their God; to be terrified at the thought of sinning against him; to tremble at the effects of his anger; and to abstain from rebellion against his government. Here the Righteous find the strongest motives to resist temptation; and the wicked, to return to their duty.
A powerless God, however lovely and excellent, could neither defend his own honor, nor protect his creatures, however dutiful, from injustice and ruin. To a Ruler of free agents, therefore, Power is indispensable for the support of his own dignity, and the safety and peace of his subjects. To the Ruler of all free agents, Omnipotence is indispensable for the perfect establishment of his infinite glory, and the obedience and consequent happiness of his immense and eternal Kingdom.
3dly. How terrible an enemy is an Omnipotent God to obstinate and impenitent sinners!
"I love those who love me, and will cause them those who me to inherit substance; I will render vengeance to mine enemies, and reward them that hate me;" is language, completely descriptive of the designs and dispensations of Jehovah, towards his rational creatures. This is the only exhibition of the divine government in the Scriptures: it is the only view, which can be satisfactorily formed of that government by Reason.No man can, for a moment, seriously believe that God can love and reward, those who hate him--or hate, and punish, those who love him. Such conduct would be wholly inconsistent with the nature of an intelligent being; and cannot, therefore, be attributed to the Author of all intelligence.
Let me now bring this subject home to the heart of every member of this audience. Let me ask, and let each individual solemnly answer in his own mind, "Do you love God? Do you desire to please him? Do you cheerfully obey his commandments? Do you humbly and faithfully walk in his holy paths? Or do you, with the wicked of old, and of all succeeding ages, say unto God, "Depart from us, for we desire not the knowledge of your ways! What is the Almighty, that we should serve him; and what profit should we have if we pray unto him!"
Call to mind, I beseech you, how many denunciations of future vengeance against impenitent sinners are uttered in his Word. Remember, that all these were uttered by Him, with a perfect knowledge of the guilt of sin, and of the extent of the punishment which it demands; with a perfect conviction of the rectitude of his own designs; and with an immoveable purpose to carry them into execution. How certain it is, then, that they will be exactly executed! How certain it is, that the impious and the profligate, impenitent and the unbelieving--will drink the dregs of divine indignation! Consider in how many forms of alarm these threatenings are delivered, and what woes they contain!
With these affecting things in view, remember that He, who has denounced these woes--He, who will execute these denunciations--is the Almighty God. How fearfully able is such a God to inflict every punishment, and to execute every threatening! What amazing sources of suffering are within the limits of his Omniscience and Omnipotence! How easily can he make every pore, faculty, and thought--the channel and the seat of inexpressible anguish!
Think, I beseech you, how utterly unable all other beings are to deliver out of his hand. Who on Earth, or in Heaven, has an arm dike God--or can thunder with a voice like Him? His hand can reach, as His eye can pierce, beyond all limit! No caverns, no solitudes, no depths of the earth or the ocean--can hide from Him the miserable objects of his wrath. Should they ascend up into Heaven--he is there. Should they make their bed in Hell--behold, he is there. Should they take the wings of the morning, and dwell in the uttermost parts of the sea--even there his right hand would hold them. Should they say, "Surely the darkness will cover us"--even the night would be light about them.
Let these most affecting things sink deep into your hearts. Remember that you were made, and are so in life, health, and comfort, in probation and hope, by the Almighty power of God. Remember that on him you depend for every blessing present and future, for safety from every evil, and for final deliverance from every danger. On his pleasure alone is your being suspended, and your welfare. Of what importance, then, is it to every one of you, that he should love you, and be pleased with you; and, of course, that you should love Him, and faithfully labor to please him.
Have you ever brought this subject home to your hearts, and pondered it with that solemnity which its importance requires? Has the vital interest which you have in obtaining the favor of God, been realized by you? Is it now a part of your plans for future life, to begin the great work of attaining his approbation at some future period? Is this period fixed and known? Are the terms on which this immense possession may be gained, considered and adopted by you? Have you remembered, that Christ is the only true and living way to acceptance with God; and through faith in his sin-atoning death, alone, is found the justification of life? Have you remembered that he has said, Today, if you will hear my voice, harden not your hearts?
Are you, on the other hand, prepared to encounter the exertions of that power which formed the earth and the heavens--when employed to inflict on you the terrible evils threatened to all those who displease him? Have you devised, or can you devise, any means of escape, or safety, in the day of judgment? Do you have any means to which you dare trust your souls, and with which you dare launch into eternity? He has told you of one way in which safety may certainly be found, and which leads directly to Heaven. Do you know any other, which terminates in that happy place, and will conduct you to everlasting life?
4thly. How useful a Friend must such a God be to the Righteous
. That God is a faithful and steadfast friend to the righteous, cannot be questioned; because they love and labor to please him, and must therefore be loved of him; and because they are the friends and followers of his Son. Accordingly, he has disclosed in his Word designs of mercy and goodness to them, so great, as almost to transcend belief, and to leave the mind rather lost in astonishment--than filled with expectation. He who regards his own character with the sincerity and humility of the Gospel; who considers how greatly and how often he has sinned, how guilty his life must appear before God, and how utterly unworthy he is of the least of all his mercies--cannot but exclaim, when he casts his eye over the promises of the Gospel, "Who am I, O Lord God--that you have brought me hitherto? For your word's sake, and according to your own heart, have you spoken all these great things to make your servant know them. Let your name be magnified forever! For now, O Lord God, you have promised this goodness unto your servant; and with your blessing let me be blessed forever."In the Covenant of grace there are contained treasures of good to which no limit can be assigned. On this subject the Apostle Paul, in comments of unrivaled sublimity, has expressed the most accurate, as well as the most exalted and astonishing sentiments, which can be found even in the Scriptures. "All things," says he to Christians, "are yours! The world, or life, or death, or things present, or things to come--all are yours!" And again, "I am persuaded that neither death, nor life, nor angels, nor principalities nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature--shall be able to separate us from the love of God, which is in Christ Jesus our Lord!" And again, "We know that all things work together for good to those who love God!"
From these declarations we learn, that all things are the property, and the destined possession, of the righteous. We learn that no being, or event, shall preclude them from the enjoyment of this mighty inheritance; but that, on the contrary, every being and every event is employed, with one vast and united effort, to place this boundless good in their hands. Whatever, therefore, is really needed by them; whatever is really good for them, in the present life; whatever can render their future immortality blessed and glorious--God has covenanted to bestow on them through the mediation of Christ.
When he who can truly say to Corruption, "You are my father," and to the Worm, "You are my mother, and my sister"--turns his eye to these wonderful promises, and to the immense assemblage of blessings which they convey--he is naturally lost in amazement, and prepared to believe them, only in a loose and general manner. Scarcely can he persuade himself, that they are not the language of bold and sublime exaggerations, of ardent and daring hyperbole--rather than sober communications of simple truth. Were the rewards promised, the result of his own obedience--then well might he doubt. But, when he remembers that God has not spared his own Son, but delivered him up for us all--he cannot, if he would act rationally, fail to unite with the Apostle in exclaiming, "He who did not spare his own Son, but gave him up for us all--how will he not also, along with him, graciously give us all things!"
The benevolence necessary to the origination and the communication of these blessings--is in this event proved beyond a question. In the Omniscience of God we are presented with ample ability to contrive, and in his Omnipotence with ample ability to accomplish--every part of this amazing sum of good. To Him who willed the Universe into being--it is equally easy to create great enjoyments--as little; many enjoyments--as few; endless enjoyments--as momentary. The vast system of Good, which he has promised, he can call into existence in a moment--with the same ease with which he can create an insect or an atom. Whatever he gives--his store cannot be lessened. Nor can a preceding communication of good be, with Him, a reason for refusing, or neglecting, to communicate again. Immeasurably bountiful--he can never be weary of giving. Immeasurably powerful, he can never be weary of providing.
From the Omnipotence of God every godly man may, then, confidently expect a final deliverance from all his enemies, sorrows, and sins; deliverance from death, and the grave; deliverance from future pollution, and eternal woe. He may be certainly assured, that the same glorious and everlasting Friend will communicate to him, and to his fellow Christians, immortal life. He will enlarge their minds with knowledge; and supply them with ever-growing virtue; and will crown them with endlessly advancing happiness.
5thly. How great and glorious does God appear, as invested with Almighty power!
"Great is the Lord," says the Psalmist, "and greatly to be praised! One generation shall praise your works to another, and shall declare your mighty acts. All your works praise you, O Lord; and your saints shall bless you. They shall speak of the glory of your kingdom, and talk of your power. Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations!""Can you," says Zophar, "by searching find out God? Can you find out the Almighty unto perfection? It is high as Heaven, what can you do? It is deeper than Hell, what can you know? The measure thereof is longer than the earth, and broader than the sea!"
"Who has measured the waters," says Isaiah, "in the hollow of his hand; and meted out Heaven with the span; and comprehended the dust of the earth in a measure; and weighed the mountains in scales, and the hills in a balance?"
The Being who made, upholds, and governs the Universe--discloses in these acts his own proper character; a character infinitely greater and more glorious than the highest creature can sustain, or comprehend. All beings are before him as nothing, and justly accounted unto him less than nothing, and vanity.
We were not, indeed, present at the birth of this wonderful work of Creation. We did not behold the boundless midnight enlightened with suns, or the desolate wilds of immensity filled with worlds and their inhabitants. We did not hear the morning Stars sing together, and the Sons of God shout for joy. But in the history of the Creation, dictated by the voice of God, we are presented with such sublime views of this wondrous subject as stretch our imaginations to the utmost, and fill our understanding with astonishment.
In the same work, as it is daily seen by our eyes, we discern wonders surpassing number and measure, and gloriously illustrating the Power by which all are accomplished. In the history of past events, also; in the Deluge; the destruction of Sodom; the Wonders of Egypt, of Sinai, and of Canaan; in the miracles of the Prophets and the Apostles--are such manifestations of Omnipotence, as cannot fail to astonish every mind, and fill every heart with the most solemn apprehensions of its Maker.
In the daily providence of God, we are also witnesses of the amazing effects of his Omnipotence. In the rising and setting of the sun, and the revolutions of the heavens--we behold an almighty hand whose exertions disclaim all limit. We hear him, also, thundering marvelously with his voice. We see him sending forth lightnings with rain, making the earth to tremble, and the mountains to fall, pouring out rivers of fire from the volcano, and overwhelming cities and countries in a general conflagration.
On the other hand, what pleasing and glorious proofs of the same Omnipotence are exhibited in its softer and gentler, its less awful, but not less solemn exertions through the circuit of the seasons. In the spring, particularly, when God appears as the light of the morning when the sun arises, even of a morning without clouds; and as the clear shining of the sun after rain upon the tender herb of the field. Then, with a hand eminently attractive and wonderful--he diffuses life, and warmth, and beauty, and glory, over the face of the earth. From the death of winter--he bids all things awake with a delightful resurrection.
The successive seasons are replete with successive wonders, wrought by the same almighty hand. Day unto day, indeed, utters speech, and night unto night shows knowledge, concerning this great subject.
He who does not mark these astonishing disclosures, made in Heaven and in earth, in ten thousand and ten million forms--must be a brute. He, who, surveying them, does not regard God as infinitely wonderful in counsel, and excellent in working--has indeed eyes, but he sees not; ears, but he cannot hear; and a mind, but he cannot understand.
Every good man, on the contrary, must admire and adore Him who does all these things. He must rejoice with humble gratitude, and divine joy, in all the stupendous displays of his goodness. He must tremble at the terrible things which he does in righteousness, when his judgments are abroad in the earth. He must, on every occasion, be ready to exclaim, "Who is like unto you, O Lord! Glorious in holiness, fearful in praises, doing wonders!"