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such is universally the case. Hence the Deity is commonly 
said not only to be the great Creator, but also supporter of 
His works. Every creature is represented as the work of His 
hands. He is compared to the potter, who has power over 
the clay, and so forth. This, in the abstract sense, is quite 
true, and is a witness to God’s designs ; and no one would 
deny to him the power of assuming such character at will. 
But the human method of working, as a rule, does not seem 
to best illustrate the process of Divine action ; though God, in 
Christ, perhaps testified to that possibility. 
With all due reverence, with the cautionary remark that 
my words must be faulty and unable to convey a clear meaning 
of what cannot be described, and at the same time invoke no 
disparagement, I would say that the laws of Providence, like 
the laws of nature, usually produce but relatively perfect 
results. 
The view of Providence as given by Christ may be assumed 
to be the best. He says — “ Seek ye first the kingdom of God, 
and all other things shall be added unto you.-” Yet experience 
tells us that the temporal reward of obedience to that command 
is only true in a relative sense. The most godly life is no 
guarantee for a worldly fortune. Nevertheless, if we live 
“ godly, righteously, and soberly/-’ such is undoubtedly the 
very best means of ensuring general respect and temporal 
success ; yet, on the other hand, it may fail, from a variety of 
uncontrollable contingencies, to prove successful after all. 
So He also speaks of the_ sparrows; our Heavenly Father 
feedeth them, and not one falls to the ground without Him. 
Yet many a one of God’s creatures perishes of cold and starva- 
tion in the winter, or from enemies at all times. 
Now, in endeavouring to understand the nature of Providence 
both as regards ourselves and inferior animals, it appears to be 
much the same, or at least analogous. God has impressed powers 
upon animals by which they are enabled to procure themselves 
food, — though such powers, be it remembered, may have been 
all evolved , — yet not so absolutely but that opposing forces 
may overrule and destroy that providence, and which thus dis- 
cover its relative character, as is, e.g., manifestly seen between 
the relationship that obtains between beasts of prey and their 
victims. Now man has far higher powers ; he can exercise his 
reason more fully, and his judgment so as to provide for con- 
tingencies, which they cannot do, except by the force of instinct, 
whatever that may ultimately prove to be. And unless he do 
use all his powers, he is not bringing such forces to bear against 
the overpowering ones of nature as he might, and he must 
accordingly succumb proportionately. This, of course, is 
