longing to the essence of Jehovah, dwelling in his heart, being in him absolute, supreme, and underived. While such views are appropriately given of the wisdom of God in the sacred oracles, it is obvious to remark that this attribute is so essential to his nature, that our own reason teaches us to ascribe it to him. If we were not to consider him as infinitely wise, we could not honour him as God. The want of perfect wisdom would darken our conception of every other attribute. What would infinite power do if not conjoined with perfect wisdom, but commit a series of magnificent errors and mistakes! And what would be the consequence of God's supreme dominion, unless his authority were exercised under the guidance of wisdom, but the entire absence of all confidence in him by the highest and best and most intelligent of his creatures! Even though he might be benevolent, and equitable in his purposes, if he were not infinitely wise, there would be irregularities and anomalies in his proceedings which would result in universal confusion and dismay! So essential is the idea of perfect wisdom to God, that we can only believe in the supreme, as we accord this attribute to him. It would indeed be a contradiction to suppose that a selfexistent being, possessing all knowledge and power, did not also possess wisdom without defect.

Wisdom as we have said is a practical attribute. It will be seen, therefore, in the deeds and economies of God as the universal creator and governor. Which way soever we turn our eyes, in contemplating the works of God, we see evidences of skill, contrivance, adaptation and arrangement, all which are proofs of his wisdom. Vast, varied, multiform as are the works of Jehovah, they all, from the most ponderous to the most minute, from the highest to the lowest, display the wisdom of their Creator. So felt the Psalmist when he said, ' O Lord, how

manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.'*

Do we look up to the heavens? We mark the orderly revolution of the starry worlds. We contemplate the regular alternation of day and night. We observe the beautiful succession of the seasons. While,

-most exact is nature's frame,

all these changes are adapted to disclose to the intelligent and devout spectator the innumerable glories of the wide universe, to delight him with the splendour of noon, the dazzling of the midnight sky; the beauty richness of autumn, and the serene of spring, the bloom of summer, the repose of winter; as well as to convince him of the exquisite adjustment of all to the well-being of man. Lord by wisdom founded the earth; by understanding hath he established the heavens. By his knowledge the depths are broken up, and the clouds drop down the dew.'t

The

What

Do we look on the earth? proofs are everywhere around us of the wisdom and contrivance of God! How variously is it adapted to the beings that live upon it. It provides

them with food. Here both man and beast find their wants foreknown, and wise arrangements that they may be all supplied. The herbs, roots, fruits, and flowers, all attest the wisdom as well as the benevolence of him that made them. If we penetrate into the interior of the earth, where geologists tell us we shall find a kind of record of creation and of change, the miner produces from its bowels the fuel which prepares our food, and the metal and mineral which in a thouand our strength. If the great deep sand ways contribute to our comfort is examined, the composition of its waters shews the wisdom of God, while all administer to the happiness of man. The air by which we are surrounded, the breath of life,' which

*Psa. civ. 24. + Prov. iii, 19, 20.

When the attention of man is directed to himself, he discovers himself to be fearfully and wonderfully made.' How curious, how convenient, how elegant the structure of the human frame! There is nothing in the whole arrangement that is not indicative of the wisdom of God. Every bone; every pair of muscles; every artery and vein; every tendon and fibre; every part, in its form and position, shews with what a perfection of wisdom the whole frame is built. Though the practice of anatomy, in itself is naturally and at first sight intensely revolting, yet we have been assured by intelligent and delicately minded men, that such is the interest connected with the pursuit of the labours of a dissecting room, in the practical examination of the exquisitely constructed parts of the human frame, that the student soon becomes insensible to all that is repulsive, and acquires a most exquisite delight in his employment, a pleasure analogous to that yielded by the careful examination of the most perfect, wellcontrived, and elaborate machine! Why is this, but because of the wisdom of God displayed in its construction?

If from glancing at the body, we contemplate the mind of man, what proofs are there seen, though man is a fallen being, of the wisdom of God! What wonderful powers of thought, affection, memory, comparison, judgment, and contrivance are lodged in his spirit! Man himself and his

mental powers is a wonder even to man! It has been said of man, and with truth,He paints by the sunbeams, he speaks by lightning, he travels by steam, and he lights himself with vapour.' He conquers all things on earth. He subdues all elements. He renders all things in air, earth, and sea, subservient to his interests. He dives into the ocean. He flies into the air. He floats on the wide deep. He digs to the bottom of the mountains. He extracts from all fluids, and all solids, and all subsistences, that which ministers to his pleasure, or his health, or his dignity. He measures the motions of the stars, he extorts her secrets from nature, he speculates on the invisible and the unseen, he even investigates the character, and judges of the conduct of God himself. In the creation of such a being, and in his varied attributes and powers, what proof is given of the boundless wisdom of God! How forcible that language of the Psalmist, 'He that planted the ear, shall he not hear? He that formed the eye, shall he not see? He that teacheth man knowledge, shall he not know.'‡

If from the wisdom of God in his works we pass on to contemplate him as the continual governor and sustainer of all things, his wisdom will still be more or less apparent to

us.

We say, apparent; for if we could see all his ways in his providence, and accurately trace all his conduct and purposes, we should then be led to see his wisdom in every arrangement which is now concealed from our view, or only partly discovered. We have, however, the highest authority to believe that the care and providence of God extends to the smallest and most insignificant parts of his creation. It' clothes the grass of the field, which to-day is, and to-morrow is cast into the oven.'§ It extends even to 'sparrows, though

two are sold for a farthing."* It is seen in the changing of the seasons, in the showers that water the earth,'t in the shining of the sun after the rain,‡ in seed time and harvest, cold and heat, summer and winter, and day and night.'§ It appears in times of fearful visitation of pestilence,' and of fruitful seasons.' It speaks in his thunder,'** it whispers in the gentle breeze, it is felt in the storm and the calm.'tt In short, there is no part of his universe where there are not proofs of his governance and care, of his wisdom and providence.

If we contemplate the very complicated circumstances which attend every individual christian; all his trials, disappointments, reverses, afflictions, joys, and hopes, and fears; and consider that all are under the control of God, and will be by him rendered ultimately conducive to his real good; though we cannot see through all the intricacies of God's plans and arrangements, why he brings this, or permits that evil to befal us, yet, as we know that all things work together for good to them that love God, to them who are the called according to his purpose,'‡‡ we may easily conceive what high and holy delight the conduct of God when fully disclosed to each glorified saint in heaven will produce, when he is able to trace through the whole, and to see the profound wisdom of him who thus worketh all things according to the counsel of his own will.'§§

In the precepts given for the guid ance of his creature man, in the various motives which are presented to him to induce him to obey the voice' of the Lord, we have a proof and illustration of divine wisdom. What wisdom is there in the service of God! How excellent, how just,

how benevolent, how holy, how reasonable the commands of God! How true is his word to man, 'Behold the fear of the Lord, that is wisdom; and to depart from evil is understanding.'¶¶ If men regarded all the precepts of the Lord, how would their condition be improved! How would their happiness be increased! How would this itself transform the moral wilderness into a paradise! What motives are presented to the mind to induce obedience. There are those of comfort, of self-approbation, of the smile of God: there are the joys of heaven, an eternity of bliss: there are the thunders of Sinai, and the flames of endless woe. While animals without reason are guided by an instinct implanted in their nature; man has reason and responsibilities, and fears and hopes, and to these God appeals, that he may lead him on to 'glory, honour, and immortality.'**

But man is fallen, depraved, and undone. He cannot recover or deliver himself. His position as a sinner presents a mighty difficulty. If God forgives his sin and does not punish his transgressions, what becomes of his justice? Where is the vindication of the honour of his law, the righteousness of his commands, and the rightfulness of his rule? If man as fallen is doomed hopelessly to punishment, where is the abounding compassion and mercy and love of God? Man himself could only expiate his sins by enduring their punishment. He could not, therefore, deliver himself. How shall this difficulty be solved? How shall God at once shew his hatred to sin, sustain the honour of his law, and shew mercy to the sinner? God himself has devised the plan-and has carried it into execution. And in this, he has abounded unto us in all wisdom and prudence.'If

Rom. viii. 28. §§ Eph. i. 11. Jeremiah vii. 23. ¶¶ Job xxviii. 28. * *Rom. ii. 7. ++ Ephesians i. 8.

He has done this in such a way as to give the highest lustre to his apparently conflicting attributes; to awaken in the heart of the pardoned sinner, the most awful sense of his justice, the profoundest admiration of his love, the most extreme abhorence of all sin, joyful confidence in God, and cheerful and entire consecration to his ways; and to excite wonder, delight, and praise amongst the untold myriads of the angels above. How has he done it? Go to Bethle

hem and listen to the song of the heavenly host over the advent of the Son of God.* Go to Jordan and hear that Son of God declare his purpose to 'fulfil all righteousness.'t Go to Gethsemane and behold the illustrious sufferer enduring mysterious and unimaginable woes, until his soul was sorrowful unto death.'t Go to Calvary, and hear him say 'it is finished.'s Go to Bethany, and listen to the voice of the risen Redeemer, before he ascended on high, having suffered what it behoved him,' giving the commission to proclaim his gospel to all nations.' Go to the throne of grace, sprinkled with his blood, where he as our high priest appears before the throne for us. 8.T Listen

to the declaration :- Whom God hath set forth for a propitiation through faith in his blood, that he might be just and the justifier of him that believeth in Jesus:' and Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.'** Listen to the language of the redeemed on earth:—We who 'once were far off, are brought nigh by the blood of Christ.' 'In whom we have redemption through his blood, even the forgiveness of sin;' 'we love him because he first loved us;' the grace of God that bringeth salvation, teacheth that

denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world;' whether we live, we live unto the Lord, and whether we die we die unto the Lord.'tt Advance in your imagination to the transactions of the great day when Christ shall be 'glorified in his saints, and admired in all them that believe; and join the song of eternity-of all intelligences in heaven, and the redeemed, to him that sitteth on the throne and to the Lamb.'‡‡

He

This is how God has done it. Mark the dignity of the agent; see the purity of his life, his willingness to suffer as our surety; see how God has thus honoured his awful justice, and displayed his infinite love. has pardoned rebels, won their hearts, and filled them with eternal admiration of his character, his wisdom, his laws and his grace; and thus exalted his glory amongst the angels of his presence. O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways are past finding out.'§§

The wisdom of God we have thus seen not only transcends that of all other intelligent beings, but it is original and underived. Of the whole of the beings possessed of some measure of wisdom, who exist in heaven or earth, it is correct to say that they may advance in it from one degree to another. This is obvious as to men. It may be inferred in reference to angels. How exalted soever their wisdom, they are wiser now than when first the visible universe started fresh from the hand of God. The development of the work of redemption will add to the extent of their knowledge. But when we speak of God we speak of one who has nothing

++ Eph. ii. 13-i. 7; 1 John iv. 19; Titus ii. 11, 12; Rom. xiv. 8.

2 Thes. i. 10; Rev. i. 5, and v. 11, &c. §§ Romans xi. 33.

to learn. Experience adds nothing to his wisdom, and ages do not increase his knowledge. He is the only wise.'* 'He taketh the wise in their own craftiness.' 'He chargeth his angels with folly.'t

As to man, and other beings, they have derived their wisdom from others. It has been derived from the lessons received from our instructors, from experience, and ultimately from God. Wisdom and knowledge, in as far as they are real among creatures, are but a feeble ray of the light which has emanated from the divine mind. But in God, this perfection exists independently of all other beings. has learned nothing from them. is in no way indebted to them. He himself is the fount and source of all wisdom, and in him it exists in all For who hath known perfection. the mind of the Lord? or who hath been his counsellor ? or who hath given to him and it shall be recompensed unto him again? For of him,

He

* 1 Tim. i. 17 + Job iii. 15; iv. 18. Romans xi. 34-36.

He

and through him, and to him are all things: to whom be glory for ever. Amen.'t

How important and obvious are the practical lessons inculcated on us by the infinite and unerring wisdom. of God! It should excite our admiration and homage before him. 'He fainteth not, neither is weary, there is no searching of his understanding.'§ It should induce obedience to his precepts, and encourage us ever to confide in his great name. Even when we cannot discover the reason for his precepts and institutions, it should induce us to regard them with reverence. We should ever seek him, and often come near to the fountain of light, that he may shine into our hearts, and guide us in the way of peace. The meek will he guide in judgment.']] If any of you lack wisdom, let him ask of God, who giveth unto all men liberally and upbraideth not; and it shall be given him.'¶ J. G., L.

VERY great interest has been excited for some time, as many of our readers are aware, especially among the evangelical clergy, in reference to the case of Mr. Gorham and the Bishop of Exeter. The decision on this case by the Court of Arches, where it was brought by Mr. Gorham, especially involved the question whether the doctrine of baptismal regeneration was that of the Church of England; and therefore whether a puseyite or tractarian bishop had the power of preventing an evangelical clergyman from taking a living in his diocese. For the present, this question has

Sir

been decided in the affirmative. Herbert Jenner Fust, delivered judgment in the Court of Arches to that effect on Thursday, August 2nd.

The case is briefly as follows::-In the year 1846, Mr. Gorham, B. D., a man of excellent character, was presented to the living of St. Just, Cornwall, by the then Lord Chancellor.

The excellence of his testimonials prevented the Bishop of Exeter from giving Mr. Gorham a personal examination. He therefore was forthwith instituted into the living. In Feb., 1847, Mr. Gorham, having desired to change his living, was pre