are provided with food suitable to their nature; with proper instruments of defence, or with peculiar capabilities of escape from threatened danger. The fowls that fly, the beasts that roam in the forest, and the fishes that swim in the water, are all formed with exquisite skill for their respective elements. The eye is adapted to the light; the ear to sounds; the taste to examine suitable food; the smell to enjoy the sweet odours of nature; and the feelings to their proper objects. These are but parts of his ways: volumes might be written on these works of wisdom; but we can only throw out brief hints, to direct the thoughtful mind.

But the wisdom of the divine government farther appears in the choice of apparently insignificant instruments to effect the greatest purposes; that men may see the finger of God, and give him the glory that is due to his name. Who would have imagined that an Hebrew slave, as Joseph was, would be raised up to save the chosen race in the land of Egypt? Who would have supposed that the hated Mordecai would have been an instrument of wicked Haman's death, and the deliverance of his own nation? But, to pass by innumerable instances, faithfully recorded both in sacred and profane history of similar events, let us consider the amazing propagation of the Gospel by the providence and the grace of God. Twelve illiterate men were called from the lowest oc

cupations of life to preach the Gospel to every creature; and their success was beyond the power of calculation, though violently opposed by the ruling powers of the world; a plain proof that the plans of the Deity, both in providence and grace, are infinitely wise.

The wisdom of God is conspicuous in those providential events which overrule the bad designs of wicked men to good purposes. The counsel of Ahithophel, who conspired against David, was turned into foolishness; and by that means the King was saved, Absalom ruined, and Israel restored to peace and tranquillity. 2 Sam. xvii. 14-23. The presidents and princes in the court of Darius sought the destruction of Daniel; but that was overruled for good: Daniel retained his rank, and God was honoured. Dan. vi. 6-28. The wicked Jews killed the Prince of Life, intending to destroy his cause in the earth; but it was overruled, and his death was the life of the world. They clamorously sought the life of the Apostle Paul; but he appealed to Cæsar; and the result of that appeal was, the wide spread of the Gospel, both in Rome and in the remote provinces of the Roman empire. And were we to mark the providential occurrences of the present day, we should see striking instances of the same overruling power, working good where men intend to work evil. They rage and blaspheme the holy name of the blessed Lord God, but "surely

the wrath of man shall praise thee: and the remainder of wrath shalt thou restrain." Ps. lxxvi. 10.

IV. God governs the world by his providence, in justice and righteousness.

Upright men may fall into error, and an error of judgment may produce an act of injustice; but "shall not the Judge of all the earth do right?" Gen. xviii. 25. That he has done right in all his dealings with men, and that he will for ever do right, is clearly revealed; "for the righteous Lord loveth righteousness; his countenance doth behold the upright.” Ps. xi. 7. And whatever objections may be started by erring mortals, it is absolutely certain that "the Lord is righteous in all his ways, and holy in all his works." Ps. cxlv. 17. He cannot do wrong, as we frequently do, for want of information; for he knoweth all things in heaven, in earth, and in the great deep. Nor can he do wrong from any depraved principle; for he is perfectly holy. Men sometimes want power to carry out those principles of justice which they love; but God is almighty, and can carry into effect all his plans and purposes. Does it not clearly follow, that all men who admit the perfect wisdom, purity, and power of God, must come to this conclusion, that he is just and righteous in all his administrations?

The moral law, delivered to man by divine inspiration, requires the practice of universal

righteousness; and can He who gave that law be unrighteous? Does he forbid what is wrong in his intelligent creatures, and practise what is wrong himself? The thought is abhorrent; and cannot be entertained a moment by any wise man. It may be allowed that justice is not always carried out to its full extent; but it is exercised in a way that is fit in this state of probation; and will be carried out to a due extent in the world to come. There the painful sufferings of righteous men, in the present state of things, will be amply rewarded; and abused mercies and favours, by wicked men, will be punished as they deserve. This view of the subject, connected with the precepts of righteousness and justice laid down in the Scriptures, is a good argument in favour of the righteous and equitable government of God. He will finally adjust all the affairs of this world on the principle of justice; and we are now required to "receive the instruction of wisdom, justice, and judgment, and equity," that our conduct may be guided by these excellent principles. Prov. i. 3.

V. But it will be allowed, by all men of serious reflection, that the providential government of God is profoundly mysterious.

Divine government is a subject of high importance, and demands our most serious attention; but we cannot fathom its profound depths. The ways of God are a great deep; and our

lines are short. But we are quite sure that the Governor of all worlds is wise and powerful, merciful and gracious, causing all things to work for good to them that love him; and that while he reigns, which will be for ever and ever, the virtuous are safe in every state and in every world. To understand providence, we must see the whole chain of events; but we only see a few links, and those very indistinctly. In a future state, many things that are now hidden from our view may be revealed; but, even then, the whole plan cannot be discovered by any created spirit without a divine revelation.

The mystery of the divine government, as it relates to moral agents, is perplexing to shortsighted men. Inanimate matter, in all its movements, is under the direction of God; and being guided by his hand, is regular and exact in all its various changes. His power governs both celestial and terrestrial bodies with the greatest order, so that every thing in nature accomplishes his purposes without any wanderings or deviation. Every atom of matter is placed by him where it should be; and all the powers of the material creation, in all their combinations, are from him, and to him, as their cause, and as their end.

But man is a moral agent, and his wayward conduct brings him into many difficulties and dangers; nor can we see why God treats him