from observation, and connecting its chain of secondary causes, can make but small advances. Some difficulty soon appears, which cannot be solved, without admitting the interposition of a supreme directing mind. In our knowledge of matter, we are, at best, but ingenious novices; but in the knowledge of mind and spirit, we can make no progress at all, without the supposition of a Providence. For instance,—a man is environed with great distress;-his condition is exceedingly deplorable; - he is plunged in the deepest sorrow and dismay;-for no relief appears, and all his prospects are dark and gloomy. At the bare recital of his case, a stranger, a person at a remote distance, interests himself in his cause; and, by a surprising turn of incidents in his favour, gives him an effectual redress. Cases like this have not unfrequently happened. They are such as every mind must acknowledge, that has the least experience in life, or that makes any observation upon it. Men of sober reflection and of candour will join with the bulk of spectators and hearers in ascribing them to a particular providence: but there arises, perhaps, some sullen or conceited sophist, who affects to unravel the whole process, by ascribing it all to the laws of matter and motion. Now, if this sophist's explanation or solution of the case is the true one,— how happens it (we may ask) that all men are not equally mild, compassionate, and benevolent ?-or why, when numbers of them are hard-hearted, is one single individual moved with tenderness? Is it not that the Almighty can act upon the human mind? Cannot the best of Beings give it an inward touch, a secret emotion, in the cause of goodness? Is it unreasonable to suppose that God should think any man worthy of being His instrument in blessing other men? Those, who indulge in the pride of knowledge till they think themselves wise above what is written, should take care that their words and fancies never tend to efface and abolish the most amiable virtues that adorn human nature,-gratitude to the Supreme Being, and reverence of his active perfections. They should beware, lest, under pretence of supporting his honour, they persuade themselves that all prayers and thanksgivings to Him are needless and insignificant; -and lest they degrade Him to one of the gods of Epicurus, who were supposed to sit lolling on the clouds in everlasting indolence, and imagine Him to be unconcerned with what passes in his own creation. Far be such thoughts from the human heart! We should ever acknowledge "the great works" of Providence, and take the greatest delight in searching them out. We should adore his goodness, when he pleases to bless us; and his power and justice, when he visits us with sorrows. In our calm and contemplative hours, we should reflect on the numerous evils to which we are subject every moment, but from which we are delivered by the constant vigilance of our Almighty Guardian. It is impossible for any man who occupies his thoughts seriously with these subjects, and who carefully observes and retraces the scene of the passing world, the history of other men both in prosperity and adversity, and the incidents of his own life,—to have any doubt or scruple as to a Providence,—a particular Providence. He will see the amplest reason to pour out his soul in gratitude to God, for having so often interposed in his favour and for his happiness ;--and he will also see the great necessity of daily imploring his protection, to be relieved from future evils. One thing, at least, is certain,-that the man who can discern no instance or proof of a particular providence in the occurrences of his own life,—in what has happened either from within or from without, in regard to himself,—must be a person either of uncommon sagacity or of extreme dulness. That sagacity must be uncommon indeed, which can, by the laws of nature in mechanical operations, account for the individual's escaping, if not from imminent dangers, yet from those that daily threaten us from air, and water, and fire, from the seeds of numberless maladies concealed within our bodies, and from the mischiefs done to us by our own passions and the passions of others. What man is there, who, when he is prosperous and happy, can applaud himself for it, as purely the effect of his own conduct?—or, when he is wretched and afflicted, can account for it, in such a manner as to exclude the agency of Divine Providence, and so preserve his heart blameless and unreproached as having never deserved affliction or adversity? To imagine, indeed, that we have merited that the Almighty can act upon the human mind? Cannot the best of Beings give it an inward touch, a secret emotion, in the cause of goodness? Is it unreasonable to suppose that God should think any man worthy of being His instrument in blessing other men? Those, who indulge in the pride of knowledge till they think themselves wise above what is written, should take care that their words and fancies never tend to efface and abolish the most amiable virtues that adorn human nature,-gratitude to the Supreme Being, and reverence of his active perfections. They should beware, lest, under pretence of supporting his honour, they persuade themselves that all prayers and thanksgivings to Him are needless and insignificant; -and lest they degrade Him to one of the gods of Epicurus, who were supposed to sit lolling on the clouds in everlasting indolence,—and imagine Him to be unconcerned with what passes in his own creation. Far be such thoughts from the human heart! We should ever acknowledge "the great works" of Providence, and take the greatest delight in searching them out. We should adore his goodness, when he pleases to bless us; and his power and justice, when he visits us with sorrows. In our calm and contemplative hours, we should reflect on the numerous evils to which we are subject every moment, but from which we are delivered by the constant vigilance of our Almighty Guardian. It is impossible for any man who occupies his thoughts seriously with these subjects, and who carefully observes and retraces - the scene of the passing world, the history of other men both in prosperity and adversity, and the incidents of his own life,-to have any doubt or scruple as to a Providence,-a particular Providence. He will see the amplest reason to pour out his soul in gratitude to God, for having so often interposed in his favour and for his happiness ;--and he will also see the great necessity of daily imploring his protection, to be relieved from future evils. One thing, at least, is certain, that the man who can discern no instance or proof of a particular providence in the occurrences of his own life,-in what has happened either from within or from without, in regard to himself,-must be a person either of uncommon sagacity or of extreme dulness. That sagacity must be uncommon indeed, which can, by the laws of nature in mechanical operations, account for the individual's escaping, if not from imminent dangers, yet from those that daily threaten us from air, and water, and fire, from the seeds of numberless maladies concealed within our bodies,-and from the mischiefs done to us by our own passions and the passions of others. What man is there, who, when he is prosperous and happy, can applaud himself for it, as purely the effect of his own conduct?-or, when he is wretched and afflicted, can account for it, in such a manner as to exclude the agency of Divine Providence, and so preserve his heart blameless and unreproached as having never deserved affliction or adversity? To imagine, indeed, that we have merited |