the refuge of the weak and needy, and is a meet object of universal unreserved confidence. Clothed with omnipotence, he must be beyond the possibility of disappointment. He can effectually prevent ill-disposed creatures from doing mischief; and can make them, against their inclinations subservient tỏ good. The infinite goodness of God is a full security that his power will be always employed for ends purely benevolent. Without it, he could bring nothing to pass. With it, he can do all his pleasure.Power then is an essential portion of his glory. It goes to constitute that infinite excellency of nature, on the ground of which, he is entitled to be loved with all the heart and soul and strength and mind. The more his power is displayed, the more clearly must all intelligent creatures perceive their obligation to love him in this perfect manner. In this light the power of God was certainly presented to the mind of the apostle, when he said, Rom. ix. 22. What if God, willing to shew his wrath and make his power known, endured with much long suffering, the vessels of wrath fitted to destruction.' Thus it must be contemplated by the inhabitants of heaven, when they sing, 'We give thee thanks, O Lord God, Almighty, which art, and wast, and art to come, because thou hast taken to thee thy great power, and hast reigned.'

The power of God is displayed in the works of creation, providence, and general government. It is displayed in perpetuating, in a state of holy happiness, the myriads of obedient creatures; and in the complete reduction of all his enemies. But it has a more clear and admirable display in that agency by which Zion is erected.

It is the power, the irresistible power, of God exclusively which reconciles the sinner, disposes him to submit, keeps him in a course of holy obedience, makes him valient for the truth, strengthens him in the day of trial, and translates him to glory. These

things are not to be ascribed to any previous teachableness, good disposition, striving, or prayers, in the sinner himself; nor to any strivings, or prayers of others, to the efficacy of means, or the force of persuasion. The previous dispositions and endeavors of the sinner entirely resist this work of God. The character of every sinner in this respect, is given in the first chap. of Proverbs. 'Because I have called and ye have refused, I have stretched out my hand and no man regarded; but ye have set at naught all my councils, and would none of my reproofs. Many of those who are subjects of this renewing influence are, before their conversion, notorious examples of stout heartedness, of profligacy, and unbelief; prone to vilify all serious and experimental religion, to turn the preaching of the gospel into banter and to use all their exertions to defeat its influence. They manifest more hatred to religion than to any other object. What a display of power to bring into cordial and affectionate subjection, creatures so inveterately hostile to turn them entirely about, and lead them to pray, and labor, and suffer for a cause to which they were so opposed! Here is omnipotence in its most honorable attitude. Thy people shall be will ing in the day of thy power.' How gloriously does omnipotence triumph, even when an individual is made a subject of such a change! How much more when multitudes, large proportions of towns and districts unitedly present their bodies as living sacrifices, holy and acceptable! Behold a congregation, over which stupidity and unbelief hold their iron reign, opposing, perhaps with open contempt, the distinguishing truths of the gospel, now impressed, deeply solemn, dismissing their opposition, and kneeling tearfully at the foot of the cross. It is to be remembered that the whole body of unbelieving sinners are combined in counteracting this work of God. For, says our Saviour, he who is not for me.

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is against me, and he who gathereth not with me scattereth abroad.' All the legions of hell too are leagued in the opposition. As Zion progresses in gaining converts, and is carried forward by the hand of God to her destined glory, all this opposition of carth and hell are entirely disconcerted and defeated. The enemies of the cross consume away in their sins, and as impotent foes, wasting their strength for naught, and perish without hope. Greatly is the power of God glorified then, when he builds up Zion. 2d. When God builds up Zion, he appears in the glory of his wisdom. God is wise in counsel as he is excellent in working. Wisdom, an attribute essential to all respectability of character, and necessary to the performance of all works of utility, goes to constitute the supreme excellence of Jehovah's name. With perfect unerring wisdom he is clothed. He is the only wise God. O the depths,' says the Apostle, of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out! Whenever we turn our eyes on the face of nature, whatever object we examine, great or small, we are astonished at the wisdom which has contrived and disposed of what we see. Every leaf, and flower and tree, every organized living body, every mind brings home to us the impression that God, is infinite in wisdom. But in the work of redemption the wisdom of God shines with unparalleled brightness. Christ is emphatically the wisdom of God as well as the power of God. In him are hid all the treasures of wisdom and knowledge. Speaking of the design and issue of the work of redemption, Paul says Eph. iii. 9, 10. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God, who created all things by Jesus Christ; to the intent, that now unto the principalities and powers in heavenly places, might be known by the

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church the manifold wisdom of God.' If wisdom consists, as none will deny that it does, in adopting and steadily pursuing the most excellent end, and calling into use infallible means for the attainment of it, causing good to spring out of evil, order out of disorder, light out of darkness, happiness out of misery, and in defeating the schems of crafty and malignant creatures, then the wisdom of God is signally glorified in the whole series of operation, by which the church is advanced. What end can be imagined, better than that of the greatest happiness of the moral system! And how exactly and most desirable do all the operations of redeeming love issue in this end? With what loveliness of character and peace of mind are those enriched who are born of God! But the joys they feel here, are the earnest only of the everlasting inheritance. How much greater beauty and glory are shed round the moral system than if there had been no apostacy, no suffering Saviour, no redemp. tion! How are the schemes of satan entirely defeated! How completely are the machinations of the insolent enemies of God upon earth frustrated! God's purpose stands. His word prospers unto the thing whereunto it is sent. The wrath of man praises him. Opposition wastes away under the successful triumphs of the remnant which he hath chosen. All heaven is gladdened. And its anthems of praise wax louder and louder, as one stone after another is added to this great building.

3d. When God builds up Zion he appears in the glory of his grace. Perfect goodness constitutes the moral character of God. In this all moral excellence is to be resolved. When Moses prayed I beseech thee shew me thy glory,' he was favourably answered in the promise, I will make all my goodness to pass before thee.' But can this goodness become grace! Can it open its treasures to the evil and unthankful! Can it go into measures infinitely expen

şive to redeem them from a punishment strictly deserved? Can it come over mountains of sins, reconconcile, embosom, and elevate to the height of glory, and blessedness obdurate rebels? Can it come down so low as to dwell, by a most endearing inhabitation, with those who have foolishly and perversely destroyed themselves? Such is the attitude in which the goodness of God presents itself upon the Gospel scheme. Zion in its whole structure is a building of grace. The salvation of sinners must be wholly of grace. They do nothing to procure; they do not even previously desire the infinite blessing. Such throughout is the testimony of the scripture on the subject. By grace ye are saved, through faith, and that not of yourselves, it is the gift of God.' The sinner deserves for his abusive treatment of his Maker what his law threatens, eternal death. But the dispensation of which he is actually the subject is just the opposite. He is raised from a death in trespasses and sins. He is brought home to God. His countless iniquities are freely forgiven. He is adopted into the heavenly family. He is made an heir of God, and a joint heir with Christ to an inheritance, incorruptible and undefiled, and that fadeth not away. He is admitted to the honor of suffering in the cause of virtue and of being a co-worker with God. Instead of being damned, he is treated far more favourably than if he never had transgressed; and all this on the ground of the voluntary interposition of the Son of God, as a propitiation. Does not God then appear eminently in the glory of his grace, in the whole of that extended operation by which the church is saved?

4th. When God builds up Zion, he appears in the glory of absolute sovereignty. At absolute sovereignty we have always reason to tremble when in the hands of an ill-disposed being. A cruel sovereignty is the most cruel of all imaginable things. But a benevolent and gracious sovereignty is most