sometimes give a sudden, involuntary intimation of its state. Such emotions should be recorded and remembered, as well as observed. And such hints and signs should be followed up,-should lead to investigation.

It is a proper admonition, that slight symptoms (what may seem so) should not be disregarded. Say, “How happens that? what may it indicate ?" In medical science, what seem slight symptoms are sometimes regarded as of great significance; the skilful judge is struck by their recurrence as indications of something serious, and as deciding what it is.

But observe also, that the self-examiner should take a comprehensive account, combining the many matters of indication and proof. For, if he shall content himself with selecting only some particular points, his self-partiality will almost be certain to choose those which seem the most favourable; and he may be betrayed to make these the interpreters of all the rest, (or the substitutes.)

And let him especially beware of making some mere doctrinal point the great test and assurance, in self-defence under the absence of immediate experimental and practical evidence. (Conversation between Cromwell and Dr. Goodwin.)

In concluding, it should be strongly enforced, that doubt, that uncertainty, ought to be a powerful incentive to selfexamination. For surely, the chief questions in the concern cannot be decided too soon. Indeed, to be content to remain in doubt would itself be one of the most ominous signs. If the true state of the case be unhappy and unsafe, it should be distinctly seen, that the soul may be instantly in action. If the state be, on the whole, such as the Supreme Judge approves, and safe for time and eternity,— who would not, in this evil world, desire to possess the joy of knowing it to be so?

October 8th, 1823.

LECTURE XXXVI.

THE THOUGHTS AND WAYS OF GOD CONTRASTED

WITH THOSE OF MAN.

ISAIAH lv. 8, 9.

"My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."

LIKE many of our former texts and subjects, the present one has been suggested by circumstances of the times. About half a year since, the situation and prospects of things in one part of Europe connected great interest with the idea of the Divine plan and prediction of "overturning" the state of the world (LECTURE xxix.) A prospect of mighty transactions and changes appeared to be opening; and not without considerable omens of such results, as might clear the way for important advantages to the condition of the world. Some of us were perhaps considerably sanguine (in spite of former sad disappointments;) some much more doubtful; but probably none expected the course of events to proceed and to terminate (if we can say terminate) in the manner that it has done. "Terminated," indeed, we cannot say, if we speak in the terms of a comprehensive, extended view of the connexion and progress of human affairs. But, one series,-one act of the drama-has closed, in a way most deeply mortifying. There is one more gigantic and successful stride made by a monster in which all the powers of evil appear to have combined their

strength and malignity;—a system, with its whole will and immense means, resolved to crush and blast reason, and rights, and freedom;-and religion too, regarded in any other character than as an instituted, political, and local superstition. And it seems as if the chief part of mankind really acknowledged this system for their divinity; and regarded themselves as made for rendering homage in the debasement and prostration of body and soul, under despotism and religious imposture. If such a condition of things may be supposed to be gratifying to man's worst enemies, to even the Powers of Darkness themselves,—it must needs be very grievous to the friends of human happiness and improvement.

But then, all this being so, what do we think of next? Have we begun to doubt whether there be a Supreme Governor over the universe, almighty, all-wise, and righteous? Or can we suspect that the exercise of those attributes is withdrawn or suspended, for one moment, from even that very state of things which we wonder at, and deplore? A Christian should question himself, sometimes, whether the sentiment he indulges may not approach, or partake of, such scepticism and impiety. No, we say; we give place to no such impiety; we believe that, in the exercise of all these attributes, He observes and interferes with, every instant, the facts and events which we are looking upon; that he has his "thoughts" concerning them; and his "ways" are according to those "thoughts." His “ways,” to a certain extent, show what are his "thoughts?” Then, how true the text, "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord."

We may easily recollect some of the exemplifications. For instance; in respect to events which we greatly desire, as plainly indispensable to a better state of the world, our thought is very apt to be this,-"Just now is the proper

time;" there is a peculiar necessity for it just at this precise juncture; at this moment is a most favourable opportunity; it is now a crisis in human affairs, in which just such an event is wanted, to turn things the right way; on its taking place a thousand important matters depend; if it be not effected now, there will be a mighty augmentation of the difficulties; new and almost insuperable obstacles will come in the way; and what an immensity of labour and all kinds of cost will be thrown away! And, besides, are there not various causes, combining to bring it to effect? If it fail now, we may despair. But surely it must be in the decrees of Heaven that so indispensable a thing shall not fail! Well; the time and the course of events go on, and in the event, prove that the Supreme Intelligence judged quite otherwise than we! Were his "thoughts" right or not? He has shown us, that whatever might depend on such an event taking place, that, which He had in his intention and decree did not depend upon it. He had in his " thoughts" something for the sake of which he could calmly pass by, and lose, our imagined opportune juncture, our momentous crisis, he could disregard "the indispensable necessity," so imperative as it appeared in our “ thoughts.”

Our "thoughts," again, are apt to be very confident in interpreting signs. It is tempting and interesting, beyond almost all things, to be looking into futurity. And we may think that we see very clearly the indications of what will and must come to pass. First, we are willing, on most partial grounds, to assume the event which we wish; then, the signs of the times; what can this portend, and that, but the event we wish? equivocal signs become determinate; slight ones strong; such as, in truth, but intimate a remote probability become presages of a speedy event. Any new circumstances, such as are not recorded, with their appropriate and verified consequences, in history or

experience, are eagerly seized as indications. The train of preceding events, what should or can that be for or lead to ? Or a turn and direction in the dispositions of men or their opinions? There is, too, the interpretation of prophecy,determinately to precise periods and events. Surely we do not wish to depreciate this study. But only consider how the progress of time has disposed of many confident interpretations of grave and learned men! ("My thoughts are not your thoughts.") How many signs (so believed) have dispersed and passed away like clouds! how many that rose fair and brilliant on the horizon, have proved but the portents of tempest and devastation. God had his "thoughts" all the while. And, doubtless, these very signs, which we were so interpreting, had in them or inscribed upon them, the significance which, if we had possessed the high wisdom to discern, would have foreshown to us the contrary events to those we were anticipating. And sometimes, when the time and events are past, we can see that we might have seen different indications from those we fancied we read; we can see where and how we overlooked or mistook them.

Again; our thoughts, fixing with desire and expectation on particular events, exaggerate the good that is to result, supposing those events to take place. It may be the good that should follow, that seems the reasonable and appropriate result. But, we are apt to leave out of view the counteracting causes. We calculate as if Man were far better, or more disposed to improvement, than he is. Let a desired event take place; it may be quite undeniable that the consistent result, full, pure, and uncounteracted, would be immense good. But then, to frustrate it, there rises up the whole force of human depravity; all that is adverse in the sensual, worldly, and irreligious spirit,-the corrupt self-interest of a multitude of men ;-ignorance, prejudice, and inveterate custom,-whatever direct power is in the