alms and prayers. But the gospel teaches us, that men are to be saved, not by working, but by believing; that we are saved by grace, through faith; and that to him that worketh not, but believeth on him who justifieth the ungodly, his faith is counted to him for righteousness. This truth men neither love nor understand, and even after they are awakened and convinced of sin, it is one of the most difficult things imaginable to convince them that their pretended good works are no better than sins; and that if they ever obtain salvation, it must be by simply believing in the Son of God. In scarcely any thing do God's thoughts and ways differ so widely from ours, as in this great doctrine of salvation through grace-of justification by faith in the righteousness of Christ.

Lastly. God's thoughts and ways are not as ours respecting the best methods of dealing with his people, and carrying on the work of grace in their souls after it is begun. When God delivered his people from Egyptian bondage, if he had led them by the nearest and most direct way to Canaan, they might have reached it in a very few days; and had they been consulted, they would probably have thought the nearest way the best. But God thought otherwise. So when God converts his people from sin to holiness, he could, if he pleased, render them perfectly holy at once; and they are often ready to imagine, that this would be much the better way, both for his glory and their own good. But, instead of adopting this method,

he grants them, at first, but small degrees of grace, and increases it in a very slow and gradual manner. He leads them round, for many years, through a wilderness beset with temptations, trials and sufferings, with a view to bumble them, prove them, and show them all that is in their hearts. By the discoveries, which they make, of their own weakness, ignorance and propensity to sin, their pride is humbled; their self-confidence destroyed; their patience, meekness and candor are increased; the Saviour, and his method of salvation rendered more precious, and all ground for boasting forever excluded.

All these happy effects, however, are produced in a way which they would never have thought of; and it is a long time before they can be made to understand God's method of proceeding, so that they are often ready to say with Jacob, "All these things are against me!" when, in fact, every thing is working together for their good. Even when God answers their prayers, he very often does it in ways and by means, which they did not expect; and as often as they attempt to mark out a path for him in their own minds, so often they find themselves disappointed, and are constrained to confess, that his ways are not like theirs. Often too, when they contemplate their own unworthiness, their stupidity, their obstinacy, their inconsistencies, their propensity to backslide, to grieve their Saviour and requite him evil for good, notwithstanding the innumerable pardons and mercies they have receiv

ed, are they constrained to use the same language, and to cry, Lord, why am I saved? why are such favors heaped on a wretch so unworthy? Surely, this is not the manner of men-to adopt rebels and traitors, as children, and heap such honors and blessings upon them. What manner of love is this, that we should be called the sons of God! Who is a God like unto thee, that forgivest iniquity, transgression and sin, and overcomest evil with good? If thy ways were not high above ours, as the heavens are higher than the earth, we must have perished forever!

INFERENCES.

1. If God's ways and thoughts differ thus widely from ours, then it is no reasonable objection against the truth of any doctrine, or the propriety of any dispensation, that it is above our comprehension, and appears strange and mysterious to us. On the contrary, we should have reason to doubt the truth of the scriptures, and to suspect that they are not the word of God, if they did not contain many things, which appear mysterious, and which we cannot fully comprehend. In this case they would want one great proof of having proceeded from him, whose thoughts and ways must be infinitely above ours. Yet, my friends, all the objections which men make against the truth of revelation, or against any of its doctrines, are founded on the supposition, that God's ways and thoughts must be precisely like ours; and that if any thing

appears unreasonable or mysterious to us, it certainly is so, and, therefore, cannot proceed from God.

2. If God's thoughts and ways are thus high above ours, it must be abominable pride, impiety, folly and presumption in us to censure them even in thought. Yet how often men do this! How often do they, at least in their hearts, find fault with God's word, murmur at his dispensations, repine under afflictions, feel dissatisfied with his manner of governing the world, quarrel with his sovereignty in the bestowing of favors, and thus in effect say, that God is either unwise, unkind, or unjust, and that they could conduct things in a better manner! My friends, if this is not horridly impious and presumptuous, if it does not discover the most abominable pride, what does? For an illiterate peasant to censure the conduct of his prince, with the reasons of which he is utterly unacquainted; for a child of a week old to condemn the proceedings of his parent, would be nothing to this. We are told, that, if any man judgeth a matter before he heareth it, it is folly and shame unto him. What folly and shame is it then to us to attempt to judge of God's conduct, when we know only so small a part of his ways, and know even this part but very imperfectly. An ancient writer tells us of a man, who, having a house for sale, carried a brick to market to exhibit as a specimen. You may, perhaps, smile at his folly in supposing that any purchaser would or could judge of a whole house,

which he never saw, by so small a part of it. But are not we guilty of much greater folly in attempting to form an opinion of God's conduct from that little part of it, which we are able to discover? In order to form a correct opinion of it, we ought to have a correct view of the whole; we ought to see the whole extent and duration of God's kingdom; to be equal to him in wisdom, knowledge, power, and goodness; in one word, we ought to be God ourselves; for none but God is capable of judging accurately of the conduct of God. Hence, whenever we attempt to judge of it, we do, in effect, set ourselves up as Gods, knowing good and evil. Well, therefore, may God reply to our vain, proud, and impious objections, Who is this, that darkeneth counsel by words without knowledge? Gird up now thy loins like a man, and I will demand of thee, and answer thou me. Where wast thou, when I laid the foundations of the earth? declare, if thou hast understanding. Hast thou an arm like God? or canst thou thunder with a voice like him? Wilt thou disannul my judgment? wilt thou condem me, that thou mayest be righteous ?" And while God may thus with propriety address each of us, it becomes us to reply with Job, 'Behold, I am vile; what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will not answer; yea, twice, but I will proceed no farther. I have uttered that I understood not; things too wonderful for me, which I knew not.'