the doctrine of a particular providence, (a providence extending alike to the actions of voluntary beings, and to contingent events,) is the doctrine of God's word, on every page of which, it is, more or less, plainly revealed. But further,

III. The view thus given of providence by the declarations of scripture, is strikingly confirmed and illustrated by HISTORY,-by the history of revealed religion, by the civil history of nations, and by the history of incidents and events in common life.

The history of revealed religion is, in fact, the history of a particular providence. In the establishment of a church on earth, and in the means used by God in every age to sustain, and guard, and purify it; in Noah's salvation; in the destruction of the world by the deluge, and of Sodom and Gomorrah by fire from heaven; in the plagues of Egypt, the division of the Red Sea, the journeys of the children of Israel, and their supply of food by showers from heaven; in the moon standing still on Gibeon, and the sun going backward ten degrees; in the ravens feeding Elijah; in the fiery furnace, scorching not God's faithful servants; and in the lions, whose mouths were closed for the safety of his prophet Daniel; in all these, and thousands of similar things, we may see the hand of God, acting for his own glory and his people's good. If we trace more minutely the history of Joseph or David, how easily may we perceive the movements and influence of the same divine providence! Men usually assign no other reason for Joseph's being sold into Egypt, than the envy and hatred of his brethren; or for David's success against Goliah, than his skill in using the sling: but if we look beyond the surface, we shall find that these events were not only foreseen, but that they were projected, as it were, into their respective places, and that for the most important ends. Joseph was sent into Egypt, that he might save the lives of his father's family, and perpetuate the existence of the Jewish nation. As to David, it was God's intention to place him on the throne of Israel; and now notice the means by which that end is accomplished. The country is invaded by a foreign enemy, and while the hostile armies are encaniped against each other, the champion of the invaders comes forth and defies any one of the Hebrew host to meet him in single combat. When no one else dares to risk the unequal contest, the youthful David, who has been sent to the camp with provisions, resolves to accept the challenge. In defense of his flock, he had killed some wild beasts in the wilderness; and he thinks it may be as easy to kill a man as a wild beast. At all events, he knows, that a stone well-directed from his sling, will be as fatal to a giant as to a dwarf; and, in God's name, he resolves to meet the enemy of his Maker and his country. He does it, and with complete success. The boaster is slain, and Israel is free. Here no one's free agency is interrupted, and no miracle is

performed; and yet, by this train of circumstances, thus made to ineet together, a foundation is laid for the future greatness of David and of his country, and for the fulfillment of all God's designs in reference to both. The same train of remark might be extended to the times of Christ and his apostles, and to the history of the progress of religion down to the present day. But we pass on, to glance briefly at

Civil history, and some of the events and incidents of common life. In these we may trace the dependence of the most important concerns upon what seem to us the merest trifles, and may see the most marked displays of providential influence. The mere sight of a fig, shown in the senate-house at Rome, occasioned the destruction of Carthage. The accidental loss of a letter, led to the discovery of the famous gun-powder plot, and saved the lives perhaps of hundreds. That one act of Napoleon's life, (his second marriage,) by which, more than all others, he thought he should surely increase and confirm his power, probably did more than all others to insure his overthrow and ruin. Voltaire boasted that he would exterminate christianity, and "crush the wretch," (as he impiously termed its author;) but now, a protestant church stands near or on his grave, and the religion of Christ is preached over his ashes; while the very same printing-press from which he once sent forth his infidel tracts and books, is now used in printing the bible, and in publishing the offers of that gospel which he labored to destroy. When the apostate Julian, in defiance of divine prophecy, and that he might prove it false, undertook to rebuild Jerusalem, his building materials were dispersed by a storm, attended by an earthquake; and when he repeated the impious attempt, streams of fire, (according even to Gibbon, who records and admits the account,) rushed forth from the earth upon his workmen, scorching some and destroying others. An insult offered to a hot-headed monk, while on a pilgrimage to Jerusalem, roused him to preach up the crusades, which changed the whole aspect of Europe, we had almost said of the world. The simple circumstance of cutting a few letters on the bark of a tree, and then impressing them on paper, suggested the art of printing. The discovery of a boy, who was amusing himself with two spectacle-glasses, led to the invention of the telescope, that magnifier of God's glory as seen in the planetary heavens. And to the simple falling of an apple, are we indebted for the discovery of the law of gravitation, by which thousands and millions of rolling worlds are guided in their ceaseless course through space. The son of a humble tradesman in London, at his birth was laid aside as dead; but by the efforts of a faithful nurse, his life was happily preserved, and he afterward became known to the world as Philip Doddridge, a man whose usefulness will ever be re

membered with joy on earth and in heaven. A single sermon from John Newton, excited the first serious impressions in the mind of a youth who incidentally entered the house where he was preaching. That youth was Claudius Buchanan, whose name will ever be dear to the friends of missions, and whose efforts will rouse up multitudes to plead for and preach to the heathen, long after his own voice shall have been for ages silent in the grave, —we should rather say, vocal with the praises of heaven! The lives of John Newton and Col. Gardiner, abound in the most striking displays of the providence of God; in fact, that of the former is one continued series of providential interventions. The history of our "revolution" affords several instances in which the finger of providence is clearly visible, and the same is true of that of the "Pilgrim Fathers." And to mention but two additional cases, most of our readers will remember, that when a day of fasting and prayer was first observed throughout the country, "for the conversion of the world," a missionary wrote from heathen lands, that on that very day the influence of the Holy Spirit was manifestly poured out upon his pagan audience; and last year, within less than five weeks after the day of special supplication" for colleges and literary institutions," we had heard of the presence of God's converting Spirit in no less than six of those institutions. These are but a few of the almost numberless facts which might be adduced, both from history and common life, in illustration of the doctrine before us. Taken separately, no one of them would seem of sufficient weight to convince us of the truth of the doctrine; but viewed unitedly, (as the different parts of a cumulative argument,) do they not speak loudly of the con

In illustration of this remark, one incident may be mentioned, connected with the withdrawment of the American troops from Long-Island, which (if true, as it has often, without contradiction, been asserted to be,) is almost a counterpart to the miraculous interposition of the cloud and pillar of fire between the İsraelites and Egyptians. Safely to withdraw the American troops before the superior forces of the British, flushed as they were with victory, the most profound secresy was essential. The boats from Brooklyn to New-York were passing and repassing through the whole night; but notwithstanding the utmost diligence, morning dawned before an entire evacuation had been effected. It now seemed as if a discovery of the movements of the Americans must be inevitable. But a dense fog arising and spreading between them and the British camp, so concealed their movements, that they could not be seen. The drums beat, to call the British, who were in high spirits, to the attack of Brooklyn, when suddenly the fog rolled away, and discovered to Sir Henry Clinton, (the English commander,) the last boats of the Americans crossing the river, beyond his reach. What adds to the interest of the incident, is the fact, (as asserted,) that a similar fog has nev er been witnessed there since that morning of glorious deliverance. The writer from whom this anecdote is taken, very properly suggests the wish, "that some historian, with suitable literary qualifications, added to a pious heart, would write the history of our country with direct reference to the exhibition" of God's providential goodness toward us a nation, in times alike of prosperity and of trial, especially in our early existence as a people, and in the war of the revolution.

stant presence of some superintending power, which is ever active in all the affairs of the world, bringing great events from little causes, and guiding all things according to the schemes of infinite wisdom? Do they not confirm, in a striking manner, the doctrine of God's particular providence, which, as we have seen, is so plainly and fully asserted in the sacred scriptures?

There are multitudes of other and of similar arguments, abundantly confirming this doctrine. The formation and adjustment of our physical frame; the surprising and unexpected turns often given to the revolutions and changes of states and empires, which are frequently such as to astonish, and confound, and baffle, the wisest statesmen; the strange and unexpected discoveries of longhidden crimes; the visible judgments of heaven sometimes overtaking the guilty even in this world; the whole history of discoveries and inventions; the numberless and striking fulfillments of prophecy every age; and the private experience of many an individual: these are but a few of the many sources of argument for a particular providence,—but a few of the many things in which we may discern the presence of an almighty, and uncreated, and unseen hand. They all furnish, in a greater or less degree, evidence of the reality and the nature of the ceaseless and universal providence of God. That providence is concerned with all the affairs of the universe, and is ever conversant with all their changes. From the tremblings of the earthquake that ingulfs kingdoms, to the tremblings of the leaf which is fanned by the breeze; from the falling of a world to the falling of a sparrow; from the flight of an angel to the creeping of an insect; in all things its power is ever present, upholding all by its sustaining influence, and guiding all to the best and most glorious final results.

Such is the doctrine of scripture, and of enlightened reason,— a doctrine partially received by some few of the heathen sages, but which is fully unfolded and abundantly sustained only by the revealed word of God,-its truth being entirely confirmed by history, and by the otherwise inexplicable incidents of common life. One or two objections to the doctrine before us, may be worthy of a passing notice. And,

(1.) It has been objected to the doctrine of a particular providence, that it must be troublesome and perplexing to the Deity to superintend and direct all the immense variety of concerns which take place in the universe. This objection, however, is founded in low and inadequate views of the character of God; and it is at once and completely overthrown by the consideration, that HE is a being of infinite perfections. To such a being, (and such a being is God,) the utmost that is conceivable, is as completely easy of performance as the merest trifle; and to suppose, that he can be perplexed, or troubled, or wearied, by excessive care or

watchfulness, is unphilosophical and absurd. The same remark apply with equal force to the objection urged with so much labor ed sophistry by Mr. Hume, viz: that God is not able to exercis a particular providence. To this, and all kindred objections, it is sufficient to reply, that God is infinite.

(2.) It has also been objected to the doctrine before us, that i is derogatory to the majesty of God, and degrading to his dignity, thus to be constantly occupied with the most trivial affairs of the world. From the days of Epicurus until now, this objection has had its advocates; and it will often start up in one form or another, among the practical sentiments of those who would hardly dare to reduce it to a definite shape in their own minds, much less formally to own or defend it. Like the objection previously mentioned, however, it has its origin in the imperfection of our own natures, and in the presumptuous fallacy of reasoning analogically from ourselves to the infinite God. We feel, that it is wrong and disgraceful for a man to be occupied with trifling concerns. And why? Because we know, that when thus occupied, he must, from the imperfection of his nature, be obliged to neglect matters which are more important. But it derogates nothing from the dignity of a man, to be engaged in any affairs, however trivial they may seem, if they do not call him off from more important pursuits, and especially if they form a necessary part of some greater scheme. Now, unless we can prove that the Deity, like ourselves, is imperfect, we have no right to suppose, that he can be distracted or perplexed by any conceivable number of calls upon his agency or care. He can notice the falling of a sparrow, or can clothe the lily with beauty, while at the same time he is rolling every planet in its pathway of light, and administering with undistracted mind, the most momentous affairs of his wide-spread dominion. The smallest events, too, form the necessary part of one great comprehensive whole; for, as we have already seen, the most trivial incidents often lead to the most important results. In this view, no event, if traced to its possible consequences, as seen by omniscience, can be too trivial for the notice and directive agency of the Almighty; for it may be so woven into the chain of causes and effects, as to involve the fate of kingdoms, or what is far more, the destiny of souls! The objection, then, under the pretense of honoring God, would, if well-founded, plainly dishonor him; for what would be degrading to him, is, not to watch over and care for, but to neglect any event connected with the welfare of his dependent creatures. And to suppose him above the notice of any such event, is to suppose him above acting up to the full extent of his rectitude and goodness. Besides, it cannot be inconsistent with his dignity as a God, to care for that which it was not inconsistent with his dignity to create; and as he is infinite, all be