out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know; The measure thereof is longer than the earth, and broader than the sea."

Does any one here ask, why it is that the Deity, notwithstanding the disclosures of his word, is, in a great measure, incomprehensible to the human mind? We answer, because of the feebleness and imperfection of our capacities. A finite intellect can no more comprehend that which is infinite, than the hollow of our hand could contain the waters of the ocean. The poet has well said,

"Could we conceive him, God he could not be ;

Or he not God, or we could not be men.

A God alone can comprehend a God.”

Let us now endeavour to analyze the truth inculcated in our text, and to ascertain more definitely what it is that we mean, when we speak of the incomprehensibility of God.

He is whollyspace and time.

And first we remark, that God is incomprehensible in respect to the mode of his subsistence. He is an uncreated substance. He lives by an immutable necessity inherent in his own nature. He has proceeded from none, and is sustained by none. independent of any of the relations of We may add, that the manner of his being becomes still more mysterious, when we take into view what the scriptures reveal with regard to a plurality of some kind in the unity of the divine essence, It is utterly impossible for us to conceive how the same God can be both one and three. And yet this fact relative to the Most High is taught so distinctly in his word, that we

cannot, without a culpable disregard for the authority of revelation, withhold from it our credence. The utmost that we can discover concerning the matter, is, that the Deity is one and three in different senses. Thus far we can go, and no farther.

Again, God is incomprehensible in respect to many of his perfections, and particularly those which theologians have distinguished by the epithet incommunicable. For example, what definite and satisfactory ideas can we form of his eternity-that attribute in virtue of which he has existed and shall exist always? Or of his omnipresence that attribute in virtue of which he is in every part of this vast universe at the same moment of time? Or of his omnipotence-that attribute in virtue of which he has only to will, and the object of his volition is instantly accomplished? Or of his immutability—that attribute in virtue of which he remains himself unchanged amid surrounding systems of changes? Brethren, we may strain and torture our minds to the utmost in trying to conceive of these perfections of the Godhead, and after all we shall be forced to own with Simonides, that deliberation on the subject serves only to perplex and bewilder us the more.

Further, God is incomprehensible in respect to his works. Their extent and variety, their greatness on the one hand, and their minuteness on the other, surpass our conception. When we look above to those enormous masses of matter, suns, planets and stars, which are continually moving with a velocity almost immeasurable through the regions of unbounded space; and when we cast our eyes downwards to survey the minutiae of creation, and remark how every leaf of every tree, and, indeed, almost every material particle

teems with organic life, invisible, it is true, to the unaided eye, but plainly discoverable through the medium of the microscopic lens; we are constrained to admit, that the Deity "doeth great things past finding out, yea, and wonders without number." This truth comes home with peculiar vividness and energy to our minds, when we contemplate ourselves, when we examine the mechanism of our bodies so ingeniously contrived, and admirably executed, and especially when we mark the exquisite structure of the thinking and feeling principle, whatever it may be, which constitutes the chief dignity and excellence of our nature. O! who can reflect for a moment on himself, without realizing the pertinency and force of that address of the Psalmist to his Creator, "I will praise thee, for I am fearfully and wonderfully made." In short, the works of the Most High abound with facts to illustrate and confirm the great truth of his incomprehensibility. To a certain extent, we can explore the nature of these works, ascertain their use, and determine the laws by which they are governed. But much, very much that is either partially or entirely unintelligible, remains. Nature is an immense store-house of mysteries. Wherever we direct our view along the range of created things, we may say, "Lo, these are parts of his ways; but how little a portion is seen of him!"

Moreover, God is incomprehensible in respect to the dispensations of his providence. We know, that all things and all events are under his absolute control, insomuch that a sparrow cannot alight upon the ground without his knowledge and permission. It is equally certain, that he governs the universe agreeably to the dictates of infinite wisdom, and that the end which he

aims to accomplish in all that he does, or suffers to be done, is the promotion of the general happiness of his creatures, and the advancement of his own declarative glory. And yet, how numerous are the occurrences which to our short-sighted view, appear as if they could not have been ordered, or even allowed, by a perfectly wise and purely benevolent Divinity! Why is it, that of all the human beings born into the world, more than one third are cut off in the very dawn of their existence, removed from earth before a single revolution of the seasons has passed over their heads? Why is it, that pestilence and famine and war are so often seen to desolale whole districts of the globe? Why is it, that the virtuous are sometimes visited with every form and degree of affliction, while the wicked sometimes enjoy a superabundant measure of temporal blessings? Why is it, that the husband and father is snatched from a family which depended entirely on his exertions for support, and the widow and her lisping offspring are thereby thrown upon the sympathy of relatives and friends, and the charity of the wide world? Why is it, that of two sons, the one who promised to gladden his parents' hearts, and to be an ornament to society, siuks into an untimely grave, while another, the very reverse in character, lives to disgrace his connexions, and to injure, by the contagion of his vicious example, the community in which he moves? Why is it, that the minister of the gospel is called from the field of his labour, at the very moment in which his prospects of permanent and extended usefulness shone brightest? But there would be no end to such questions. The judgments of Heaven are verily a mighty deep. Of Jehovah it has been truly said, that his "way

is in the sea, and his path in the great waters, and his footsteps are not known." In marking the course of his providence, we have abundant reason to exclaim, "Touching the Almighty, we cannot find him out.”

Finally, God is incomprehensible in respect to the economy of his grace. The plan of redemption exhibited in the Gospel, is replete with mysteries sufficient to baffle the conception, not of men only, but even of the highest orders of created beings in the universe. We remember how an inspired apostle, in meditating on this plan, burst forth into the rapturous exclamation, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" Who can estimate the measure of that benevolence, which moved the Father to consent to the sacrifice of his only begotten and well-beloved Son, which urged the Son himself voluntarily to embark in the enterprise of recovering, at the expense of his own life, our fallen and alienated world; and which prompted the Holy Spirit to become a party to this wonderful undertaking, and to lend his potent agency for its certain and effectual consummation? Who can understand how, when Jesus Christ came down to earth, he appeared as a person composed of two natures, the divine and human, distinct as to their respective properties, and yet really and inseparably combined? Who can explain how the obedience which he rendered to the law, and the sufferings which he endured, were capable of expiating the offences of others whose representative he was? Who can point out the manner in which the Spirit of grace operates upon the human heart, so as to fashion it anew, and qualify it for the discharge of moral and