he miracles wrought by Christ and by his disciples, who went
forth in his name. Conclusive was the reasoning of Nicodemus--"Rabbi,
we know that thou art a teacher come from God; for no man can do these
miracles that thou doest, except God be with him." God, who is perfect
in wisdom, would choose no improper or unsuitable means. Their wisdom
might not at first appear to men. It did not at first appear. The
world cried folly and weakness. But "The foolishness of God is wiser
than men; and the weakness of God is stronger than men."

In God's hand any means are sufficient to effect his designs. The rod
of Moses, when stretched out by divine order, availed to bring all
those plaques on Egypt, by which God made himself known and feared.
When Israel left that land, it availed to open them a passage through
the sea; and afterwards to bring back its waters to the destruction of
their enemies.

Could we see no fitness in divine appointments, we should remember
that "we are of yesterday and know nothing," and not dare to arraign
divine wisdom, or charge folly on God. But in the case before us, his
wisdom is in many respects discernable, as will appear from a
consideration of some of the objections which are made against the
gospel, and against the means appointed of God to propagate it.

One of the objections is taken from the supposed unsuitableness of the
means. Considered in itself this made an objection. It is said the
all-wise God would not have appointed them--that to appoint a company
of poor, despised, ignorant fishermen, as prime ministers of a
religion, is sufficient to prove that it is not from God, who always
useth the best means and most suitable instruments.

It is not strange that this should have been objected at the beginning
of the gospel story, before any effects of the apostles labors
appeared. It is a natural objection for the, proud, who thought
themselves the best judges of wisdom and propriety, to have made at
that day. But it comes with an ill grace from modern infidels, who
cannot deny that Christianity triumphed over the power and learning of
the world combined against it, though such means only were used to
propagate it--such weak instruments employed in it. Naaman, the
Syrian, reasoned at first like one of these objectors, but the success
which attended the prophets directions convinced him of his error. Why
has not the same the like effect on these? Surely, "had this counsel
been of men, it would