eth our spirits." "If he withhold his spirit," that is, the breath which he breathed into man, when he became a living soul," we die, and return to dust." Should man die and revive at every breath, the providence of God would be no more exerted, than it is in the usual mode of preserving human life. In the most literal sense, all creatures and things are dependent, alone, on the providence of God for support in existence; and for direction to their proper ends and purposes. "A man's heart deviseth his way, but the Lord directeth his steps." "The lot is cast into the lap, but the whole disposal thereof is of the Lord." To show clearly, that God has the disposal of lots, and of every thing else, we may observe, that He perfectly knows all things. When the lot is about to be cast, relying on chance to decide the event; God foresees the event. How could this be possible, if it depended on chance? In this case, there is but one alternative. We must acknowledge the constant disposing hand of providence, in all events; or deny the being of an omniscient God. "I am God," says Jehovah," and there is none like me, declaring the end from the beginning, and from ancient times the things which are not yet done, saying, My counsel shall stand, and I will do all my pleasure." "The king's heart is in the hand of the Lord." We observe further; To preserve and govern the whole universe, in all its variety, and in all its connections and dependencies; the providence of God must be, not only universal, but most minute and particular. Thus it is strikingly represented in the holy scriptures. They teach us, that it is God who clothes the grass, and adorns the lilies of the field. He takes care for oxen, and hears the young ravens, when they cry. Yea, a sparrow falls not to the ground without him, and the hairs of our heads are all numbered." "He opens his hand, and satisfies the wants of every living creature." Astonishing must be the extent and particularity of that providence, by which the myriads of living creatures in the earth, and sea, receive their daily protection and support.

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Thus God's providence implies, not only his universal knowledge, and observation; but also his special care, support, protection and disposal of all things. And a very particular object is, to direct all creatures and things to the most important ends and purposes.

Another branch of the great subject of divine providence is, that it extends to all the actions, as well as to the outward state and circumstances of mankind. All will grant, that when the trees are moved by the wind, God's providence is exerted. When buildings and forests are destroyed by a tornado, and many lives are lost, it is an awful dispensation of divine providence. When the fields are laden with the richest produce of a prosperous season, men experience the smiles of a kind and merciful providence. But, strange as it may seem, there is a strong reluctance in mankind to acknowledge the agency of God's providence, in directing and controlling the hearts and actions of sinful men. Not but that mankind in general, who enjoy, and profess to believe in divine revelation, acknowledge divine agency in the conviction and conversion of sinners. They see no objection to God's renewing the hearts of sinners, by his all-conquering grace. They acknowledge the exceeding greatness of God's power manifested in those who "believe, according to the working of his mighty power." They do not imagine, that the agency of God, in the conviction and conversion of sinners, interferes at all with their own free agency, in the love and service of Christ. They profess to admit the plain testimony of scripture, that it is "not by works of righteousness which we have done, but according to his mercy he saveth us, by the washing of regeneration, and renewing of the Holy Ghost." In this important matter, divine providence, divine agency, and divine grace, are frankly acknowledged. But with regard to the wickedness of the hearts and conduct of mankind, it is denied, that the providence and agency of God have any influence or concern whatever. But how can mankind be independent in wickedness, any more than in holiness? And how does the agency of divine providence, by producing, in mysterious ways, the wickedness of mankind, destroy their free agency? any more than by producing their holiness? The holy scriptures do not hesitate, in the least degree, to admit divine agency, or the mysterious agency of divine providence, even in bringing about the most wicked conduct of mankind, as well as their most virtuous conduct. The wicked, in scripture, are called God's sword, from which David prayed to be delivered, when he was persecuted by his enemies. By

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this sword of the Lord, was the Saviour cruelly put to death; when, by wicked hands, he was crucified and slain. But, to this death he was delivered, by the determinate counsel, and foreknowledge of God. The purpose, and providential agency of God are expressed in these words: "Awake, O sword, against my shepherd, against the man that is my fellow, saith the Lord of hosts; smite the shepherd, and the sheep shall be scattered, and I will turn mine hand upon the little ones," the lambs of his flock. From the scriptures it is evident, that God has continual access to the hearts of sinners, to harden or to soften them, as, in infinite wisdom, he sees fit. In his holy providence, he hardened the heart of Pharaoh, and the hearts of the Egyptians. In plain and unequivocal language, the Psalmist says, "He turned their heart to hate his people, and to deal subtilly with his servants." In equally plain terms, Solomon declares the same truth. "The king's heart is in the hand of the Lord, as the rivers of water, he turneth it whithersoever he will." And again," The preparation of the heart in man, and the answer of the tongue is from the Lord." Is it not evident from the scriptures, that God, by the agency of his holy providence, disposes the hearts and actions of all men, according to his good pleasure? and that he does it in a way, to us mysterious; yet perfectly consistent with their moral liberty and free agency? In this case, there is no more mystery, no more difficulty, than in men's being created moral agents. "God made man upright. In the image of God created he him." He was made holy, and his holiness implied moral liberty, and moral charac

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Had he not been made upright, he must have been made a sinner; and a sinner in the possession and exercise of moral liberty, and free, agency. Without free agency, a man can be neither holy nor sinful. He cannot be a rational and accountable creature. But really, I think it to be clear and demonstrable, that the providential agency of God infringes no more on the moral liberty and free agency of mankind, than his creative agency. Both are perfectly consistent with that moral liberty or free agency of man, which consists wholly in the dispositions and voluntary exercises of the heart. Where else can we look for free agency? In what else can it consist, but in acting freely, without compulsion or coercion ?

In what can it consist but in acting from choice? and in the view of motives? To act from design and inclination of heart, is to act freely; and this is what is meant by free agency. It does not at all imply, that we act independently, nor that we act without a cause. God says, by the prophet, "I will cause you to walk in my statutes." But if we walk voluntarily, we are free agents, whether caused or uncaused. Nor does free agency imply a self-determining power in the will. This would imply an act of self-determination antecedent to the first act, and as a cause of the first act, which is an absurdity. Besides; if self-determination is the cause of action, it destroys moral liberty and free agency, as effectually as for God to be the cause of action. Nothing is gained, therefore, but every thing is lost, by the doctrine of self-determination. Surely, if there must be a cause of action; as there is undoubtedly; then it is of infinite importance, that God should be the cause. For he alone is capable of causing all actions, and all things to take place in a manner that shall be for the display of his own glory, and for the greatest good of the universe. In his providential government and direction of all things, there is infinite safety, and infinite good. There is a ground of strong consolation.

Such is the doctrine of divine providence, a glorious doctrine! Well becoming the high and holy character of Jehovah! Without such a providential administration, the universe could not subsist; or if it could subsist, it would be to no valuable purpose. From the work of creation alone, no good could ever result. Partial evils could never terminate in the greater good. Sin and misery would be subject to no restraint; and would have no bounds. Nor could we ever hope to profit by adversity, nor by abuses. Dark and dreadful would be our prospects, could we not rely, with confidence, on the universality and perfection of God's providential government.

We may now proceed to some inferential and practical improvement of this doctrine. And,

1. We clearly infer from it, that every thing will be overruled for the best. In this world, we experience much darkness and sorrow. Comparatively few things wear a favourable aspect. The positive pains and sorrows of this life are thought, by many, to be more and greater than the positive pleasures." Man is born to

trouble, as the sparks that fly upward." Philosophers are unable to determine whether there be a God; or if a God exists, whether he be a good, or an evil being; or whether he may not be of a mixed character. But, from the view we have taken of God's works of providence, it is evident that every thing will be overruled for the best. The good effects of the sorest evils are often realized. And we may rest assured, that the honour of God, and the greatest general good, are infinitely secure.

2. A view of God's works of providence leads the mind to that reverence and godly fear, which beget true devotion. To whom can the man devote himself, who ascribes many events to his own wisdom and power, and the rest to chance or fate? A sense of the presence and majesty of God, as the great disposer of all things, inspires true devotion, and reverential fear.

3. An abiding sense of God's universal providence, is happily calculated to quiet the mind in adversity. Adversity is often produced by the wicked and abusive conduct of our fellow-men. If, in this case, we overlook the hand of providence, we become outrageous; we meditate vengeance. But if we consider the wicked abuser as the sword of the Lord, to chastise us for our sins; we are relieved; we are cured of a spirit of revenge. So that, while we justly blame and condemn our oppressors, we shall pity and pray for them, as Christ did for his murderers; "Father forgive them, for they know not what they do." "Let him alone, and let him curse; for the Lord hath said unto him, curse David."

Again; no small part of our adversity is the effect of our own folly and wickedness. If, in this case, we overlook the hand of God, we shall have extreme mortification; but no sincere and hearty repentance: no consolation in view of the evils which we have brought on ourselves. But if we believe, that God sits at the helm of government, and causes every thing we do, good or bad, to be overruled and directed to the most important ends; we have a solid ground of comfort, even though we are deeply wounded with a sense of sin and guilt. This was the method taken by Joseph, to comfort his wicked brethren, who had sold him into Egypt. "It was not you that sent me hither, but God. God sent me before you, to "As for you, save your lives, by a great deliverance."