that it respected God's moral government, and that government as it has since been exercised towards The opposition of the fallen angels to that government, is still called their enmity to the truth -to the same truth from which they fell.

man.

Giving due weight to these considerations, it follows, that if we find some GREAT PREDOMINANT PRINCIPLE pervading the workings of Providence, and successively triumphing over opposition, in every varied form which it has assumed, we may safely adopt that as either being the principle, or at least bearing a marked analogy to the principle, in the Divine Economy, against which legions of angels rose in rebellion.

We cannot long survey the Providence of God, either in its workings in the material universe, or in its moral operations, without being struck with the prevalence of one great and leading principle in both-that of GOOD COMING OUT OF EVIL, or MERCY REJOICING OVER JUDGMENT. The dark cloud, while it scatters the lightning and spreads abroad the tempest in its course, refreshes the burning earth, and makes it bring forth and bud, that it may give seed to the sower and bread to the eater. Affliction, which riseth not from the ground, but cometh, like the cloud, from heaven, afterward yieldeth the peaceable fruits of righteousness, unto those who are exercised thereby.

Whether we turn to the early history of man, or to the events which are passing around us-to the extraordinary acts of Providence towards God's chosen people of old, or to its ordinary influences

on the world at large; whether we read of miraculous interruptions of the laws of nature, or contemplate the unvarying courses of the seasons, we everywhere meet with this great, this predominant principle. It is felt and owned by every contemplative mind-it bears the impress of Divinity-it is that never-ceasing witness to the existence of an over-ruling Providence, at which even infidelity turns pale! The evil passions of men, and the original and constant instigator of those passions, may often turn good into evil. The introduction of a law, in Nature and in Providence, by which evil is made productive of good, could alone have proceeded from the union of ineffable goodness with unlimited power; and it abounds so conspicuously throughout all the works of God, as to carry conviction to the mind, that it is THE ANSWER of Infinite Power and Wisdom, to an opposing or objecting spirit.

From the moment that EVIL, or, what is the same thing, objection to the ways of God, arose, it required either refutation or annihilation. Now we are ex

plicitly told, that this evil spirit, or opposition, existed ere the world was created; and among the myriads of angels who witnessed the birth of the world, and desired to look into' the wonders which the finger of God then wrought, we have the highest authority for believing, there were many who looked on with envy, jealousy, and mistrust. This is no theoretical or fanciful matter-it is true, if God's word be true.

ginning created the heavens and the earth.' Upon that earth, and in sight of those heavens, a manifestation of the Godhead was to take place, and a discovery of his character to be made, which was for ever 'to still the enemy and the avenger.' Almighty Power is creating matter, that the Divine Attributes may be illustrated and magnified; and the spiritual hosts view, with enquiring eyes, the development of that universe, in which the great question is to be for ever set at rest, and in which their ministrations, for good or for evil, are to be exercised.

But how can God thus, as it were, reason with the creatures of his will and his power? How, instead of making that power at once felt and known in the annihilation of the rebels, can he thus propose to answer the objectors, by vindicating the truth and separating it from the lie? Even if it were consistent with his ineffable holiness so to do, who is to be the JUDGE? Can the vindication of the acts of the Almighty be submitted to those who have rebelled against him; or even unto those of whom the rebels might allege that they served not God for nought? O! the depth of the riches both of the wisdom and knowledge of God! We behold, in the solution of this "hard question," the first and great reason for the Threefold Revelation and operation of the Godhead. God reveals himself, for this godlike purpose, Three in One, “glorious in holiness, fearful in praises, doing wonders!" The Son comes forth from the Father, to vindicate his character as the just God and the merciful: the

Father delights to honour and approve the works of the Son and the Holy Spirit proceeds from both, the evidence of the union and perfection of the Godhead. There was now room for a promise to be fulfilled, a covenant to be ratified, and an oath to be confirmed. Thus, 'God, willing to shew unto the heirs of the promise the immutability of his counsel, or covenant, confirmed it by an oath.' All proceeded from the councils of heaven, from the

foundation of the world.'

Had power, and the wisdom united with power, which consists in the extent, arrangement, and variety of works, and the adaptation of means to the end, had these been the only attributes of God which were to be exhibited in the creation, it would not have been necessary (to speak after the manner of men) that the Almighty should have made this Triune revelation of himself, nor that the world should have been called into existence otherwise than by one exertion of the Divine will. But attributes far more glorious and wonderful than these were to be manifested. The Almighty, in his moral and spiritual operations amongst the creatures he was about to form, was to do marvels, such as none but Infinite Power could effect, none but Infinite Wisdom and Goodness imagine or devise. He was not only to produce good out of evil, but to make evil subservient to his purpose of mercy.

It was, therefore, a part of Divine wisdom, that the visible creation should, distinctly and incontrovertibly, bear the IMPRESS of the SAME ALMIGHTY HAND which was to get the victory over moral and

spiritual wickedness. The visible creation was to be the scene of this conflict; it was on it that a manifestation of the Godhead was to be made, transcending all that men or angels could have conceived of the Divinity. It was meet, therefore, that every whit of that creation should appear in the order, and assume the form, best fitted to foreshow and illustrate the most magnificent of all the Creator's marvellous works-so that 'the invisible things, or purpose of God, might, at the creation, be clearly preached and seen, from the things that were made.'

Accompanying, then, Moses, the Man of God, to this interesting period, and contemplating the works of creation-week as illustrative of, and foreshowing, the more important and glorious spiritual works, to which all creation was to be made conducive; we see amazing wisdom and goodness in the mode of operation, as well as in the nature and order, of the works, and in the time allotted to each.

As to the mode of operation, it is recorded that "THE SPIRIT JEHOVAH moved,' brooded, or produced; forming, concreting, and preparing the germs of those works, which were afterwards to appear, and to be perfected by the light. THE WORD JEHOVAH, without whom was not any thing made that was made, commanded; and JEHOVAH THE JUDGE approved, and 'saw all very good. Thus, in all the works of God, there ever have been Three bearing witness; the Son speaking, the Spirit giving power to his word, and the Father approving. This is the characteristic of every work of God; and no word or work, wanting this testimony, can claim a