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 horribly 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 condemn 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.

3. From this subject we infer the reasonableness of faith. The very essence of faith consists in a humble, docile, childlike temper, which disposes us to embrace without objecting or disputing, every thing which God reveals; and to believe that all his words and dispensations are, even though we cannot see how, perfectly right. Christians are often ridiculed for exercising this implicit faith in God, and believing what they cannot fully comprehend. But we appeal to every one present, whether in so doing, they do not act reasonably. If God's ways and thoughts are thus high above ours, ought we not implicitly to believe all his declarations; to believe that all he says and does is perfectly right? Is it not reasonable for children thus to

believe their parents? for a sick man to trust in a skilful physician? for a passenger unacquainted with navigation, to trust to the master of the vessel? for a blind man to follow his guide? If so, then it is certainly much more reasonable for such ignorant, short-sighted, fallible creatures, as we are, to submit and trust implicitly to an infinitely wise, good, and infallible Being; and when any of his words or works appear wrong, to ascribe it to our own ignorance, blindness, or prejudice, rather than to suppose that there is any thing wrong in him. Is it not more likely that we should be wrong or mistaken, than that God should be? If so, we ought to praise him, when his conduct appears wise and right, and to impute it to ourselves when it does not, and to believe and to submit to him implicitly in all things. This is not only reasonable, but absolutely necessary to our happiness; for if God's thoughts and ways differ thus widely from ours, we must either believe that he is right and we wrong, or else feel unreconciled and dissatisfied. But if we feel unreconciled and dissatisfied we must be unhappy; for we cannot help ourselves. God will do as he pleases, whether we are pleased or not. On the contrary, if we exercise faith and submission to his will, and believe that all is right; that even when clouds and darkness are round about him, justice and judgment are the habitation of his throne, then we shall be peaceful and happy. He will guide us by his counsel, and afterwards receive us to glory. Then the cloud will be scattered; we shall see all things clearly, and understand the meaning of those truths, and the reason of those dispensations, which have appeared most mysterious and perplexing; for God's language to every sincere believer is, What I do, thou knowest not now; but thou shalt know hereafter.

SERMON III.

ALL THINGS CREATED FOR CHRIST.

All things were created by him and for him.-COLOSSIANS I. 4.

By whom were all these worlds and beings made? is probably the first question, which a view of the created universe would excite in a seriously inquisitive mind. For what purpose and with what view were they created? would no less probably be the second. There are two inspired passages, one in the Old Testament and the other in the New, which contain a direct answer to both these questions. In the Old Testament we are told, that Jehovah hath made all things for himself, yea, even the wicked for the day of evil: and in the New, that all things were created by Christ and for Christ. At first view these passages appear to differ, not only in language, but in sentiment. The former asserts that Jehovah made all things. The latter declares that all things were created by Christ. The former assures us that Jehovah made all things for himself; the latter that all things were created for Christ. To those however who believe that the Jehovah of the Old Testament is the Jesus of the New, these apparently different assertions will appear perfectly consistent. They will recollect and readily assent to the declaration of our Lord, He that hath seen me hath seen the Father; I and my Father are one; and will feel that the expression, Jehovah hath made all things for himself, is synonymous with the declaration in our text, All things were created by Christ and for him.

In discoursing on this passage we shall endeavor to illustrate particularly the general assertion, that all things were created

for Christ. That none may suspect us of asserting more than our text will warrant, it may be proper to quote the remaining part of the verse which contains it. "By him," says the apostle speaking of Christ, "were all things created that are in heaven and that are in earth, visible and invisible, whether thrones, or dominions, or principalities, or powers; all things were created by him, and for him." From this passage it appears that there are invisible as well as visible creatures; things in heaven, as well as things on earth. But whether visible or invisible, whether in heaven or on earth, they were all created for Christ; all created to promote his glory and subserve his purposes. This I shall now attempt to illustrate in several particulars.

I. Heaven was created for Christ. That there is a place called heaven, where the presence of God is specially manifested, and which is in a peculiar sense, the habitation of his holiness and glory, is abundantly taught by the inspired writers. Some, it is true, have supposed that heaven is only a state of happiness, and not a place; but the supposition may be easily shown to be groundless; for though God is every where, and though his presence would render any place a heaven to holy beings; yet the glorified body of Christ cannot be every where. A body, however purified and refined, must be in some place; and the place, where now exists the glorified body of our Redeemer, is heaven. Agreeably St. Paul informs us, that Christ has entered into heaven itself; that he is seated at the right hand of God in the heavenly places; and he elsewhere speaks of desiring to depart and be with Christ. Our Saviour himself, in his last prayer says, Father, I will that those whom thou hast given me be with me, where I am, that they may behold my glory. In addition to these proofs we may observe, that the bodies of Enoch and Elijah must have been in some place, since their removal from this world, and that the glorified bodies of the saints, which are to be raised at the last day, must be in some place after their resurrection. Heaven is therefore not only a state, but a place, as really a place as this world. And the same arguments which prove that there is such a place as heaven, prove that heaven was created on purpose for Christ. God, considered as a pure spirit, cannot be said to be in one place, any more than in another. "Do not I