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When we consider the care of Providence over the children of men, whether manifested in the works of nature or of grace, we naturally fall into the reflection of the text, and wonder to see so much done for men, who seem to have no merit or desert equal thereto. And if we go from the works of nature to those of grace, the same reflection will pursue us still. One would think that men, owing so much to God, would be careful to serve and obey Him. But the very contrary is the truth. They made gods of brutes, and became brutes themselves. For why should he not turn brute himself who has One for his god? But the wonder is that God should care for such creatures, that He should be willing to forgive them, and to send His Son into the world to die for them. Now all this should lead men to adore and give thanks to God for His grace and favour. But often it has the opposite effect. For when men consider that God does nothing without reason, and at the same time see so little reason why God should do so much for them, they begin to suspect whether He has done it or no, and to imagine that the whole history of the redemption is a cunningly devised fable. The wonders of grace — the incarnation and the death of the Son of God — are so tremendous, whilst there is nothing in man that bears any proportion to such concern for him. Now this reasoning is plausible; it does justice to the wisdom of God, and no injustice to man. But this prejudice lies as much against the works of nature as against those of grace. For who would have dreamt that there should be such a glorious world for such a creature as man? It is therefore but a like wonder that God should send His Son to redeem us. If He created them, surely He may redeem them. But in reply to all such reasoning let us —

I. ASK OURSELVES WHETHER WE ARE PROPER JUDGES IN THIS MATTER? Who are we, to judge of what it is wise for God to do? In human affairs we pretty well know and are able to judge, of the powers, abilities, and ends of men, and of their wisdom. In judging of a house you do not think merely of the man who is to live in it, but of the power, station, wealth, and so on of the builder, and then you judge whether or no too much has been lavished upon it. So in regard to this earth. True, it is for man to inhabit, but we are not to think of him only, but of the great Builder and Maker, who is God. And as He has infinite power, who are we that we should say that He has spent too much?

II. AND DO WE COMPREHEND FULLY THE END PROPOSED? If you see a great building, but know not for what use it is intended, how can you say whether it be too large or small, or aught else about it?

III. AND THIS REASONING APPLIES ALSO TO THE WORKS OF GRACE. It is indeed wonderful that the Son of God should be born of a virgin, and suffer and die for our redemption. But why should we object? Do we know that the end proposed could have been gained in any other way? And what is there wonderful, other than being unusual, m that Christ should be born of a virgin? And why should not God dwell here, if He see fit? And we are not told that we are the only persons concerned in the work of redemption. Redemption has far-reaching purposes. Who are we, then, to judge of it as some do? And if we find, as we do, that God has taken such care for our present life, is it not reasonable to suppose that He will also care for our spirits? In both nature and grace, the works of God are indeed wonderful, and we unworthy of the least of them. And we may justly say of both: Lord, what is man, that Thou art mindful of him?

(Thomas Sherlock, D. D.)

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KJV: When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;

WEB: When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained;