"It is worth observing therefore, in the vision of Ezekiel from whence my text is drawn, how, even after 'the sinews and presumption, and fosters the unhumbling idea of personal election, without its necessary accompaniments-actual holiness of heart and life. While, with all devout humility, true believers make their boast in God, their minds may be further refreshed by the consideration, that angels themselves are, in the Divine economy of the universe, expressly employed on this services "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (Heb. i, 14.) These celestial messengers were deputed to wait upon Christ, after his severe temptation in the wilderness “Behold, angels came and ministered to Him." (Matt. iv, 11.) And the promise, which applies and was fulfilled primarily in the Captain of our salvation, is applicable, in an inferior degree, to all his lowly followers; "He shall give his angels charge over thee, to keep thee in all thy ways."

The great Arminius proved himself to be a wise master-builder, by advocating the scriptural doctrine of a Particular Providence as strenuously as the Calvinists had done, and by applying it to more practical and hallowing purposes. He has explained and defended it at great length, in the Ninth and Tenth of his Public, in the Twenty-eighth of his Private Disputations, and in his celebrated letter to Hyppolitus a Collibus, the ambassador from the Elector Palatine.-The reader may form some estimate of the extent of his views, by a brief extract from his reply to the Twenty-third of the Thirtyoue Articles, which were falsely ascribed to him. After quoting part of his Tenth Public Disputation, mutilated scraps of which had been published by his adversaries, he says: "I laid down two limits to this administration, by which God manages the arguments, occasions, incitements, and provoTM catives, to perpetrate that deed which is joined to sin. Those two bounds were not described by me as collateral, that is, as being neither formed with a similar intention, nor connected together by a strict conjunction. The FIRST of them contains the primary, proper, and separate intention of God, that is, the complete trial of the creature: But the SECOND of them, the fulfilling of his own purposes by the act of his creature, does not embrace God's intention, except after He has foreseen that his creature will not resist those incitements, but will yield to them through his own unfettered will, in contradiction to the command of God, which it is his duty and within his power to observe and follow. Their calumny, therefore, against me is twofold, and has been invented for the purpose of drawing this inference from my expressions,—that I represent God as the author of sin. A certain person has ventured to frame such a conclusion from my words, and has cited them against me in a public sermon, but most calumniously,' &c.Arminius then shews the fallacy of their deductions, and adds: "That man who says, God makes a complete trial of his creatures by arguments and 'occasions of sinning, to ascertain whether they will obey Him, even when they are enticed [to sin] by incitements,'-openly declares, that it is possible for the creatures to resist those incitements, and to refrain from 'sipning: Under any other conditions, this would not be a complete trial of obedience, but a casting-down and powerful impulse to necessary disobedience. Again, he who says, "God tries the obedience of his creatures by these incitements and provocatives,' plainly intimates by such an expression, that those occasions and arguments which God places before his creatures, when it is his design to institute a trial of them, are not, through the end and intention of God, incitements and provocatives to sinning; but that they are [merely] incitements: FIRST. Through the [exercise of power according to the affection [or choice] of the creatures, who may be excited by them to the performance of an action connected with sin. SECONDLY, They are only incitements through the event, because the creatures have been induced by them to sin; yet it is their own personal fault, since it was their duty and within their power to resist such an affection [or feeling], and to neglect and despise such incitements.-Let the whole of those Theses be perused, and it will immediately be evident with what caution and soli-` citude I have guarded my words, lest I should, on the one side, utter any sentiment from which this blasphemy [of God being the author of sin] could with any show of probability be deduced; and lest, on the other, I should

the flesh were come up upon the dry bones, and the skin had 'covered them above, yet still it is said, that there was no breath in them; and still therefore the prophet is commanded to prophesy to the four winds, and to bid them breathe upon those slain, that they might live:' And then, and not till then, it was that the breath came into them, and they lived and stood up upon their feet, an exceeding great army. The meaning of which

detract from God's Providence any thing which ought to be ascribed to it according to the Scriptures."

These principles Arminius proceeds to illustrate, in a very able manner, by the cases of Eve, Absolam and Achitophel, and of the lying prophet predicted by Moses in Deut. xiii: He then subjoins the following reflections: "What necessity would exist for the employing of arguments, incitements, and provocatives, if the creatures evinced such an inclination to that act, which could not be committed without sin, as to be wishful of committing it without any argument whatever? In that case, the [infernal] tempter will refrain from a superfluous and vain labour. But since the tempter knows, that the creatures will not perpetrate the deed unless they be incited by arguments, and unless occasions be offered, he produces all the incentives in his power to entice them into sin. But God presides over all these affairs, and by his Providence administers all things, but to an end far different from that of the tempter. The end of God is, in the first instance, the trial of the creature, and then, if the will of the creature yield to the temptation, to effect something Himself by that action. But if my adversaries suppose these sentiments to contain something worthy of reprehension, let them circumscribe the right and power of God, so as not to admit it possible for Him to make complete trial of the obedience of his creature by any other method, than by the creation of somewhat in which it is possible for an offence to be committed, from the commission of which, God hath, by a law, commanded his creature to abstain. But if it be possible for Him to institute a trial of the creature's obedience in another manner, let my enemies instruct me, what else this method can be but the offering of arguments and occasions, and why God employs the latter method beside the preceding one to which I have just adverted. Is not this the reason,-because He sees, that, by the former mode, his creatures cannot, with equal strength, be solicited to evil, and that, on this account, it is a small thing for them to abstain from sin, to the commission of which they are instigated by no other incitements? Let the history of Job be duly considered,-of whose patience God made such a complete and varied trial, and to whom such a number of incitements were presented, that he might by impatience sin against God,-and the whole of this matter will be rendered clear and evident." He then comments most admirably on some parts of the trial of Job's faith and patience.

Though this extract from Arminius is chiefly applicable to the efficacy of God's Providence in the over-ruling of evil for the production of good, yet it is not, on this account, the less in elucidation of the subject in the text, and of the wonderful mode in which the Beneficent and All-wise Being effects his own purposes, even from those acts of his creatures which are wicked and unwise. Those who wish to peruse the brief exposition which Arminius gives of St. Augustine's fine sentiment on a General and Particular Providence:

His goodness watches o'er the whole,
As if the world were but one soul;
Yet keeps my ev'ry sacred hair,
As if I were his single care!

will find it in the English translation of his Works. (Vol. i, p. 593.) In God's Holy Book, we have many instances, beside the following, of the obvious exercise of the Divine control over individuals in the first instance, and then over communities: " Also in Judah, the hand of God was to give them ONE HEART to do the commandment of the king and the princes, by the word of the Lord." (2 Chron. xxx, 12.)

is, that in every sudden revolution of state, though there be many visible dispositions and causes that concur to favour it, yet still the last finishing turn is always from God; who animates and invigorates the whole design, puts all its parts at once into motion, and removes all impediments.

"Thus he brought about this wonderful day; by opening at once the eyes of a deluded people, shewing them their true interest, and inspiring them with unanimity and zeal to pursue it; and, in order to it, allaying their mutual heats, lessening their prejudices, and softening their aversions. The wolf He

'made to dwell with the lamb, and the leopard to lie down with 'the kid ;' that is, the most opposite tempers were brought to conspire peaceably in this great event,* the most divided interests were reconciled in it: And even they, who were prepared to prophesy against it, were yet, by an over-ruling influence, deter

With the exception of the case of Balaam, there is not, perhaps, in any language a more conspicuous instance of the "over-ruling influence" to which the Bishop here refers, than that of the Republican Presbyterians, when, as Richard Baxter declares, "they were agreed to be loyal to their King." As this is a topic on which the Presbyterians love to dilate, I subjoin the accouut of this matter which is given by the celebrated author of the Historical Essay upon their Loyalty from the Reformation to 1713. "It is very observable of the two Charleses, that the First could not be murthered until the Presbyterian Members were first cast out of the House of Commons, and that the Second could not be restored until the same Members were brought in again: And then sectarian usurpers were effectually deposed, a wise and faithful Council of State set up, and the militia put into loyal and trusty hands. A free Parliament is called; and Presbyterians in the mean time used their utmost interest for the King; and particularly those eminent divines, Mr. Calamy, Mr. Ash, Dr. Bates, Dr. Manton, Dr. Jacomb, and the other Presbyterian ministers of London, animated the affections of that great city, as Mr. Baxter observes in the History of his Life and Times. (Page 214.) Upon the last day of April, 1660, the Parliament kept a fast for imploring Divine blessings and direction in their affairs; Mr. Calamy and Mr. Baxter were employed to preach and pray before the House of Commons that day, and publicly told the House that they were agreed to be loyal to their King, (Ibid, p. 217;) and the very next morning after this fast, the Parliament vote home the King, Nemine Contradicente: Mr. Calamy, Dr. Manton, and Mr. Bowles, (with divers others,) went immediately to Holland to wait upon his Majesty, who gave them a gracious reception and a great character."

The praises which the Presbyterians lavish upon themselves for their assistance in the restoration of King Charles the Second, amount, after all, but to this sorry climax,—“ It could not have been effected if they had united with the Independent sectaries." This is spurious and forced loyalty, and very different from the kind exhibited by the suffering Episcopalians. The Presbyterians, it is seen, were vexed because "a Sectarian Usurper,' who was not an admirer of their platform, had been elevated to the supreme authority in the State; and the insupportable affronts which were intentionally given them, by their former dear friends the Independents, at length broke that confederacy which is described in page 451, and induced them finally to co-alesce with the Episcopalians, who, whether contemplated in the hour of their prosperity or adversity, were more moderate and liberal than any of their opponents. But these and other remarks, which the reader will find in page 381-391, 442-452, do not detract in the least from the correctness of Bishop Atterbury's remark in the text concerning 66 an over-ruling influence," but rather tend to its confirmation, especially when it is connected with the sentiments which he has expressed with such admirable force and truth in the two preceding paragraphs.

mined to pronounce a blessing; and forced, as they looked on, to take up their parable and say, God hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a King is among them! God hath brought them out of Egypt: He hath, as it were, the strength of an unicorn. Surely there is no enchantment against Jacob, neither is there any divination against Israel: According to this time it shall be said of Jacob and of Israel, WHAT HATH GOD WROUGHT? "Since the WORK was His, therefore let us give Him also the PRAISE of it! Even as we do by this day's solemn appearance: Falling low on our knees before his foot-stool, and saying, Not unto us, O Lord, not unto us, nor unto our forefathers, but unto thy NAME give glory; for thy mercy, and for thy truth's sake! For thy MERCY's sake, which induced thee to give so happy a turn to the affairs of so undeserving a people; and for thy TRUTH'S sake, which thou intendedst to secure, and to reestablish by the means of it.

"Let us piously ascribe this and all other our deliverances to God, and all our calamities to ourselves; acknowledging the one to be as properly the consequences of our sins, as the other is the result of HIS unmerited FAVOUR and GOODNESS. And let us from such surprising events as these, which have confessedly SOMETHING DIVINE in them, learn to lift up our thoughts above material causes, and to instruct ourselves in all the amazing lessons of God's governing providence; by which He holds the balance of nations, and inclines it which way he pleases; so that all the inhabitants of the earth are reputed as nothing to him, and he doth according to his will in the army of heaven, and among the the inhabitants of the earth, and none can stay his hand, or say unto him, What doest thou?

"And this he now performs by the administration of the man Christ Jesus; to whom, immediately upon his resurrection, he gave all power in heaven and in earth: And whom, upon his ascent into heaven, he instated in the full possession and exercise of that power, declaring him King of Kings, and Lord of Lords. And indeed, Worthy is the Lamb that was slain, to receive power and riches, and wisdom and strength, and honour and glory, and blessing. Therefore, blessing, and honour, and glory, and power be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever. Amen."

FINIS.

James Nichols, Printer, 22, Warwick-Square, London.

BY LONGMAN, HURST, REES, ORME, BROWN AND GREEN,

In 1 Vol. 8vo., with a fine Portrait, Price 10s. 6d. Bds.

THE LIFE OF JOHN GOODWIN, A.M., some time Fellow of Queen's College, Cambridge, and Vicar of St. Stephen's, Coleman-Street, London. Comprising an Account of his Opinions and Writings, and of the Controversies in which he was engaged in Defence of Religious Liberty and of General Redemption: With a Review of several Public Transactions in Great Britain, during the Civil Wars and the Inter-Regnum. BY THOMAS JACKSON.

"It is somewhat remarkable, that no previous attempt has been made to furnish an authentic and comprehensive record of GOODWIN's life and character; especially as he was associated in political delinquency with the immortal author of Paradise Lost, and his name has so often been mentioned in connection with that of our great epic bard.

"In attempting to supply this desideratum, the author has three distinct objects in view.-FIRST: He wishes to do justice to the memory of a man, whose character has long been greatly injured: a man who, with all his faults, was possessed of various excellences of a high order.-SECONDLY: He wishes, in some humble degree, to draw the attention of professing Christians to certain theological principles, which he believes to be perfectly scriptural, and admirably adapted to secure the honour of Divine Grace on the one hand, and to cut the sinews of Antinomianism on the other.-THIRDLY: The author is desirous of shewing the injury done to religion, and to religious characters, by the want of conscientious respect for the persons and authority of civil governors; and of enforcing the apostolical injunction, 'Be subject to every ordinance of man for the Lord's sake.'"

Also, in a few days will be published,

The First Volume, with a fine Portrait, Price 14s., Bds., of THE WORKS OF JAMES ARMINIUS, D.D., formerly Professor of Divinity in the University of Leyden. Translated from the Latin.-To which are added, BRANDT's Life of the Author, with considerable augmentations; numerous Extracts from his private Letters; a copious and authentic Account of the Synod of Dort and its Proceedings; and several interesting notices of the progress of his Theological Opinions in Great Britain and on the Continent. BY JAMES NICHOLS.

The WORKS OF ARMINIUS will be completed in Three Volumes, 8vo. The publication of them has been delayed, on account of the elucidatory materials, which the Translator was desirous of presenting to the Public, in his "CALVINISM AND ARMINIANISM COMPARED IN THEIR PRINCIPLES AND TENDENCY," &c.