attentive observers, that there are two cases in which, perhaps more than in any other, the Divine government has, throughout all ages, rendered itself apparent and sensible to men. These are, humbling the high imaginations of the proud, and taking the wise in their own craftiness. By many signal instances of the intervention of Providence in both these cases, God hath deeply marked the traces of an awful government, even in this introductory state; and forced a reverence of his justice upon the minds of men. As he will not permit any greatness to lift itself up against his power, so neither will he permit any art to prevail against his counsels. While the crafty project many a distant plan, and wind their way most warily and cunningly, as they think, to success; how often does the Almighty, by means of some slight and seemly contingent event, stop the wheel at once from farther motion, and leave them to the bitterness of humbling disappointment? He that sitteth in the heavens shall laugh; the Lord shall have them in derision. Then, it is immediately added, shall he speak to them in wrath, and vex them in sore displeasure. The edifice of crooked policy which they had erected against his decree, was an edifice of dust: no sooner does he blow upon it with the breath of his mouth, than it falls to the ground. The wicked are snured in their own devices. They are caught in the pit which their hands had digged. This is the purpose that is proposed upon the whole earth; and this is the hand that is stretched out upon all nations !†

In the third place, the wisdom of the world is foolishness with God; because, though it should be allowed by Providence to run without disturbance, its fullest career, and to compass successfully whatever it had projected, yet it can produce nothing in the issue, worthy of the pursuit of a truly wise man. It is a wisdom which overreaches and counteracts itself; and instead of expected happiness, ends in misery.If the existence of another world be admitted, can he be accounted wise, who frames his conduct solely with a view to this world, and beyond it has nothing to look for but punishment? Is he a wise man, who exchanges that which is eternal, for that which is temporary; and though it were to gain the whole world, exposes himself to lose his own soul?But laying another world out of the question, taking things on the footing of this life only, still it can be clearly shown, that the crooked wisdom of the world is no better than foolishness. For what is the amount of all that this wise man hath gained, or can gain, after all the toil he has undergone, and all the sacrifices he has made, in order to attain success? He has supplanted a rival; he has defeated an enemy; he has obPsalm. ii. 4, 5. † Isaiah xiv. 26.

tained, perhaps, a splendid establishment for himself and his family. But how is all this success enjoyed? with a mind often ill at ease; with a character dubious at the best, suspected by the world in general, seen through by the judicious and discerning. For the man of the world flatters himself in vain, if he imagines that, by the plausible appearances of his behaviour, he can thoroughly conceal from the world what he is, and keep them ignorant of the hollow principles upon which he has acted. For a short time the world may be deceived; but after a man has continued for a while to act his part upon the public stage, and has been tried by the different occurrences of life, his real character never fails to be discovered. The judgment of the public on the character of men, as to their worth, probity, and honour, seldom errs. In the mean time, the advantages of fortune or station, which the man of the world has gained, after having been enjoyed for a while, become insipid to him; their first relish is gone, and he has little more to expect. He finds himself embarrassed with cares and fears. He is sensible that by many he is envied and hated; and though surrounded by low flatterers, is conscious that he is destitute of real friends. As he advances in years, all the enjoyments of his troubled prosperity are diminished more and more, and with many apprehensions he looks forward to the decline of life.

Compute now, Oh wise man, as thou art! what thou hast acquired by all thy selfish and intricate wisdom, by all thy refined and double conduct, thy dark and designing policy? Canst thou say that thy mind is satisfied with thy past tenour of conduct? Has thy real happiness kept pace, in any degree, with the success of thy worldly plans, or the advancement of thy fortune? Are thy days more cheerful and gay, or are thy nights more calm and free of care, than those of the plain and upright man, whom thou hast so often treated with scorn? To thine own conscience I appeal, whether thou darest say, that aught which thou hast gained by the wisdom of the world, be a sufficient compensation for incurring the displeasure of thy Creator, for forfeiting self-approbation within thy breast, for losing the esteem of the wisest and worthiest part of mankind around thee?— How long, ye simple ones, will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge? How long will ye love vanity, and seek after lies?

FROM what has been said of the nature and the effects of worldly wisdom, you will now judge how justly it is termed foolishness with God, and how much it merits the severe epithets which are given it in Scripture, of earthly, sensual, and devilish. Opposite to it stands the wisdom that is from above, which is described by an Apostle, as pure, peaceable, gentle, and easy to

be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.This, and this only, is that real wisdom, which it is both our duty and our interest to cultivate. It carries every character of being far superior to the wisdom of the world. It is masculine and generous; it is magnanimous and brave; it is uniform and consistent. The wise man of the world is obliged to shape and form his course according to the changing occurrences of the world; he is unsteady and perplexed; he trembles at every possible consequence, and is ever looking to futurity with a troubled mind. But the wise man in God's sight, moves in a higher sphere. His integrity directs his course without perplexity or trouble. He inquires only what is right becoming and honourable for him to do. Being satisfied as to this, he asks no farther questions. The issue it is not in his power to direct; but the part which is assigned to him, he will act; secure, that come what will, in life and death, the Providence of that God whom he serves, will effectually guard all his great interests. At the same time, the spirit of this wisdom is perfectly consistent with proper foresight, and vigilant attention. It is op posed to art and cunning, not to prudence and caution. It is the mark, not of a weak and improvident, but of a great and noble mind; which will in no event take refuge in falsehood and dissimulation, which scorns deceit, because it holds it to be mean and base; and seeks no disguise, because it needs none to hide it. Such a character is both amiable and venerable. While it ennobles the magistrate and the judge, and adds honour and dignity to the most exalted stations, it commands respect in every rank of life. When the memory of artful and crooked policy speedily sinks, and is extinguished, this true wisdom shall long preserve an honourable memorial among men, and from God shall receive everlasting glory.

* James, iii. 15, 17.

SERMON LXXXIX.

ON THE GOVERNMENT OF HUMAN AFFAIRS BY PROVIDENCE.

A man's heart deviseth his way; but the Lord directeth his steps. PROVERBS, xvi. 9.

MANY devices there are, and much exercise of thought and counsel ever going on among mankind. When we look abroad into the world, we behold a very busy and active scene: a great multitude always in motion, actuated by a variety of passions, and engaged in the prosecution of many different designs, where they commonly flatter themselves with the prospect of success. But, much of this labour, we behold at the same time, falling to the ground. The race is far from being always to the swift, or the battle to the strong, or riches to men of understanding. It plainly appears, that the efforts of our activity, how great soever they may be, are subject to the control of a superior invisible Power; to that Providence of Heaven, which works by secret and imperceptible, but irresistible means. Higher counsels than ours, are concerned in the issues of human conduct. Deeper and more extensive plans, of which nothing is known to us, are carried on above. The line is let out, to allow us to run a certain length; but by that line we are all the while invisibly held, and are recalled and checked at the pleasure of Heaven.-Such being now the condition of man on earth, let us consider what instruction this state of things is fitted to afford us. I shall first illustrate a little farther the position in the text, that though a man's heart may devise his way, it is the Lord who directeth his steps; and then point out the practical improvement to be made of this doc trine.

AMONG all who admit the existence of a Deity, it has been a general belief that he exercises some government over human affairs. It appeared altogether contrary to reason, to suppose that after God had erected this stupendous fabric of the universe, had beautified it with so much ornament, and peopled it with such a multitude of rational beings, he should then have thrown it out from his care, as a despised, neglected offspring, and allowed its affairs to float about at random. There was indeed one set of ancient philosophers who adopted this absurd opinion; but though they nominally allowed the existence of some beings whom they called gods, yet as they ascribed to them neither the creation nor the government of the world, they were held to be in reality Atheists.

In what manner Providence interposes in human affairs; by what means it influences the thoughts and counsels of men, and notwithstanding the influence it exerts, leaves to them the freedom of will and choice, are subjects of dark and mysterious nature, and which have given occasion to many an intricate controversy. Let us remember that the manner in which God influences the motion of all the heavenly bodies, the nature of that secret power by which he is ever directing the sun and the moon, the planets, stars, and comets, in their course through the heavens, while they appear to move themselves in a free course, are matters no less inexplicable to us, than the manner in which he influences the counsels of men. But, though the mode of Divine operation remains unknown, the fact of an overruling influence is equally certain in the moral, as it is in the natural world. In cases where the fact is clearly authenticated, we are not at liberty to call its truth in question, merely because we understand not the manner in which it is brought about. Nothing can be more clear from the testimony of Scripture, than that God takes part in all that happens among mankind; directing and overruling the whole course of events so as to make every one of them answer the designs of his wise and righteous government. This is distinctly and explicitly asserted in the text. Throughout all the sacred writings, God is represented as on every occasion by various dispensations of his Providence, rewarding the righteous, or chastening them, according as his wisdom requires, and punishing the wicked. We cannot indeed conceive God acting, as the governor of the world at all, unless his government were to extend to all the events that happen. It is upon the supposition of a particular Providence, that our worship and prayers to him are founded. All his perfections would be utterly insignificant to us, if they were not exercised on every occasion, according as the circumstances of his creatures required. The Almighty would then be no more than an uncon