But with _Omnipotent_ the case is different. This means, as just said, possessing all possible power; that is to say, being able to do anything which is not impossible. Of course some Christians may be inclined to answer, that _with God all things are possible_; but as He who said so began one of His own prayers with the words _if it be possible_, this cannot be taken in its widest sense.[2] And provided the word _impossible_ is used in its strict meaning, we have no reason for thinking that God could do impossible things; such as make a triangle with the properties of a circle, or allow a man a free choice between two alternatives, and yet force him to choose one of them. These, then, are two of the great attributes of God, Wisdom and Power. There is a third, which will be considered in Chapter V. [Footnote 2: Matt. 19. 26; 26. 39.] It should also be noticed that besides being the Designer and Creator of the universe in the past, God seems to be also its _Preserver_ at the present, being, in fact, the _Omnipresent_ Power which is still working throughout nature. That there is such a Power can scarcely be denied (however hard it may be to realise), and that it is the same as the Creating Power is plainly the most probable view. God is thus the Cause of all natural forces now, just as He was their Creator in times past; and what are called secondary or natural causes, have probably no existence. They may, indeed, be called secondary _forces_, but they are not _causes_ at all in the strict sense; for a cause must be _free_, it must have the power of initiative. Thus man's free will, if it is free, would be a real secondary cause, but the forces of nature are mere links in a chain of events, each of which is bound to follow the previous one. This is often spoken of as the Divine _Immanence_ in nature, and means little else than the Omnipresence of a Personal God--the all-pervading influence of One 'who is never so far off as even to be called near.' (_C._) THE OBJECTION THAT GOD IS UNKNOWABLE. We must lastly consider an important objection which may be made to the whole of these chapters. It may be said that the human mind is unable to argue about the _First Cause_, because we have no faculties for comprehending the Infinite; or, as it is commonly expressed, because God is _Unknowable_. Now this objection is partly true. There is a sense in which all will admit that God is Unknowable. His existence and attributes are too great for any human mind to comprehend entirely, or for any human language to express completely and accurately. Therefore our statements on the subject are at best only approximations to the truth. We can apprehend His existence, but we cannot comprehend it, and God in His true nature is certainly _Unknowable_.