What men stand most in need of, is the knowledge of God. They know, to be sure, by dint of reading, that history gives an account of a certain series of miracles and marked providences; they have reflected seriously on the corruption and instability of worldly things; they are even, perhaps, convinced that the reformation of their lives on certain principles of morality is desirable in order to their salvation; but the whole of the edifice is destitute of foundation; this pious and Christian exterior possesses no soul. The living principle which animates every true believer, God, the all and in all, the author and the sovereign of all, is wanting. He is, in all things, infinite--in wisdom power and love,--and what wonder, if everything that comes from his hand should partake of the same infinite character and set at nought the efforts of human reason. When He works, his ways and his thoughts are declared by the prophet to be as far above our ways and our thoughts as the heavens are above the earth (Isaiah iv. 9). He makes no effort when He would execute what He has decreed; for to Him all things are equally easy; He speaks and causes the heavens and the earth to be created out of nothing, with as little difficulty as he causes water to descend or a stone to fall to the ground. His power is co-extensive with his will; when He wills, the thing is already accomplished. When the Scriptures represent Him as speaking in the creation of the world, it is not to be understood as signifying that it was necessary that the word of command should issue from Him, in order that the universe he was about to create should hear and obey his will; that word was simple and interior, neither more nor less than the thought which he conceived of what He was about to do and the will to do it. The thought was fertile, and without being rendered exterior, begat from Him as the fountain of all life, the sum of the things that are. His mercy, too, is but his pure will; He loved us before the creation of the world; He saw and knew us, and prepared his blessings for us; He loved and chose us from all Eternity. Every new blessing we receive is derived from this Eternal origin; He forms no new will respecting us; it is not He that changes, but we. When we are righteous and good, we are conformable to his will and agreeable to Him; when we depart from well doing and cease to be good, we cease to be conformable to Him and to please Him. This is the immutable standard which the changeable creature is continually approaching and leaving. His justice against the wicked and his love towards the righteous are the same thing; it is the same quality that unites Him to everything that is good, and is incompatible with everything that is evil. Mercy is the goodness of God, beholding our wickedness and striving to make us good; perceived by us in time, it has its source in the eternal love of God for his creature. From Him alone proceeds true goodness; alas! for that presumptuous soul that seeks it in itself! It is God's love towards us that gives us everything; but the richest of his gifts is that we may love Him with that love which is his due. When He is able by his love to produce that love in us, He reigns within; He constitutes there our life, our peace, our happiness, and we then already begin to taste that blissful existence which He enjoys. His love towards us is stamped with his own character of infinity: it is not like ours, bounded and constrained; when He loves, all the measures of his love are infinite. He comes down from Heaven to earth to seek the creature of clay whom he loves; He becomes creature and clay with him; He gives him his flesh to eat. These are the prodigies of Divine love in which the Infinite outstrips all the affection we can manifest. He loves like a God, with a love utterly incomprehensible.