as he may be, that heartily forsakes "his ways" and "his thoughts," and "returns unto the LORD” (ver. 7); and this "mercy" and this "pardon" are so full, and gracious, and overflowing, and yet in Christ so sure and certain, that the promise and the fulfilment of it are as far above the comprehension, the expectation, and "the manner of men" (2 Sam. vii. 19), as the heavens are above the earth. "For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth forth out of my mouth" (Isa. lv. 9-11).

May the Spirit of all grace be with us; may we never doubt the mercy and the pardon of God to the returning penitent in Christ; may we rest confidently on God's sure word of promise; may the Holy Spirit, who inspired the Word, enable us also to believe it; and may we rest for salvation on the righteousness of God by faith!

We have already considered the former clause of the verse, that "as the heavens are higher than the earth," so God's "ways" in providence are higher than man's "ways" in his manner of life and mode of action. We now come to consider the latter clause, that "as the heavens are higher than the earth," so God's "thoughts" are higher than man's "thoughts." And, taking still the Word of God as our directory, we may briefly advert to this marvellous contrast between the "thoughts" of God and the "thoughts" of man in reference to the character of God, in reference to the character of man, and in reference to the way of salvation.

Look, for example, to the contrast between the thoughts" of God and the "thoughts" of man in reference to the character of God. Men often imagine that God is Nature, and Nature is God; that he has no personality; that matter is eternal, and that everything is a part of God; but God tells us that "in the beginning he created the heaven and the earth" (Gen. i. 1); that he is the "Creator of all things, visible and invisible" (Col. i. 16); that he is a Spirit, and that, possessed of

a threefold personality, Father, Son, and Holy Ghost, he alone is to be reverenced and adored (John iv. 24; 2 Cor. xiii. 14). Men, "when they knew God, glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things" (Rom. i. 21-23). But God tells us that "the invisible things of him, even his eternal power and Godhead, from the creation of the world are clearly seen, being understood by the things that are made; so that men are without excuse (Rom. i. 20). Men are apt to think that God is such an one as themselves, and therefore, worshipping their own lusts and passions, have made to themselves "gods many, and lords many;" but God informs us that "to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him" (1 Cor. viii. 5, 6). Many men admire the classic mythology of

Greece and Rome, and have their hearts steeped in the fabulous stories of their gods and goddesses; but God tells us that these were either "dumb idols” (1 Cor. xii. 2), or speaking "devils” (1 Cor. x. 20); and we have reason to rejoice that by the revelation of his will, God hath taught us to "serve the living and true God, and to wait for his Son from heaven" (1 Thess. i. 9, 10). Men are naturally "sensual, and without the Spirit" (Jude 19); many have scarcely heard that there is any Holy Ghost (Acts xix. 2); but God tells us that "if any man have not the Spirit of Christ, he is none of his" (Rom. viii. 9). Men very often secretly frame their thoughts as if no worship were due to God, and no punishment would follow, although they should never worship him; but God tells us plainly, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind" (Luke x. 27); and the imprecation runs that he will pour out his fury upon the heathen that know him not, and upon the families that call not on his name (Jer. x. 25). Men often profess to worship God by the intervention of

angels, and men-mediators, and canonized saints; but God tells us that "no man is to beguile us of our reward in a voluntary humility, and worshipping of angels" (Col. ii. 18), and that to us there is but "one God, and one mediator between God and men, the man Christ Jesus" (1 Tim. ii. 5). Men often let their thoughts run riot, as if the world were ruled by chance; the fool has even said in his heart, There is no God; but the revelation of heaven tells us that “verily there is

God that judgeth in the earth" (Ps. lviii. 11), and that," although hand join in hand, the wicked shall not be unpunished" (Prov. xi. 21). Men very often think of God as a severe master, "reaping where he hath not sown, and gathering where he hath not strawed" (Matt. xxv. 24); but "God is love" (1 John iv. 16); and "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John iii. 16).

Again, let us advert to the contrast between the thoughts of God and the thoughts of men in reference to the character of man. Men naturally