his notice, as well as those of the most momentous character. Were not
this the case, universal disorder and ruin would soon find their way
into his works, break the chain of events, and reduce all, that we now
admire, from its present harmony and glory, down to its general
confusion and chaos. This conclusion is unavoidable, because some of
the greatest events that have transpired in the world, owe their
existence to something of a very trivial nature.

If God did not, in the general government of the world, direct also
_small events_, then he could not be the author of those great events
which flow from them. On this principle there might transpire
countless events of the greatest magnitude without the direction and
superintendance of Deity. The admission of _this_ is but practical
Atheism. It is acknowledging a God in words, but in works denying him.
It alike makes _chance_ the governor of the world to those who
acknowledge such a God, as to those who wholly deny his existence.

In our text a presiding Deity is solemnly recognized by the prophet
Daniel, and his supremacy over the affairs of men is throughout the
whole chapter most strikingly set forth before the Assyrian king. He
had dreamed a dream which none of the wise men of Babylon were able to
interpret. Daniel was called to him; who after making known to that
proud monarch his destiny involved in that dream, expostulates with
him on his conduct. He did not threaten him with endless punishment in
tile immortal world, but informed him that there was a God that ruled
the heavens, and presided over the affairs of men; and exhorted him to
forsake his iniquities. This is his language: "And whereas they
commanded to leave the stump of the tree roots, thy kingdom shall be
sure unto thee, after thou shalt have known that the heavens do rule.
Wherefore, O king! Let my counsel be acceptable unto thee, and break