for the instruction of poor children of | unlimited power: nor have they any the diocese of Durham according to objection to the doctrine of a general the Madras system, or for promoting providence, or that course of procethat benevolent purpose in any man- dure on the part of the Deity, which ner they may deem most proper, and relates to the general government of most likely to effect its salutary the world; but, that he should superobject, and to aid and assist any intend the various circumstances institution in the diocese for that ob- which occur in the existence of so ject. He gives to the Royal Humane insignificant a creature as man, is Society in London, £500. To the with them a position which they in Asylum for the recovery of Health the most positive terms deny. in the New Road, Pancras, in the county of Middlesex, £500. To the Society for the Conversion and Religious Instruction and Education of the Negro Slaves in the British West India Islands, £1000. He gives to his much valued and esteemed friends, Dr. Thomas Burgess, Bishop of Salisbury, £100; and to the Rev. David Durell, M.A. Rector of Mongewell, £100; to Henry Phillpots and the Rev. James Baker, the sum of £500 each, as an acknowledgment for their trouble in the execution of the trusts of this his will. He gives John Burley £100; to the Rev. George Townshend, Prebendary of Durham, and the Rev. William Stephen Gilly, of Tavistock Place, in the county of Middlesex, clerk, £100 each, as a mark of his regard for them. SOLITARY HOURS. Reluctant as the writer at all times is to enter the field of controversy with those who avow their disbelief in the divine origin of the scriptures, he will for once argue with them on their own grounds, and endeavour to prove that the doctrine of a particular providence is not less consistent with the light of reason, than with the numerous and explicit averments of revelation. The principal arguments urged against the doctrine of a particular providence, are, 1st, that the circumstances which occur in the history of man are unworthy the regards of the Supreme Being: 2dly, the unequal distribution of the good things of this life: and 3dly, its inconsistency with the free agency of man. To the first objection we reply, Might it not on the same principle be contended, that the creation of individuals is an act, on the part of the No. XII.-On the Doctrine of a Par- Deity, quite unworthy of his cha ticular Providence. "Happy the man, who sees a God employed AMONG the many important and de- racter? For surely, whatever is unworthy of his preservation and government, must have been equally unworthy of his attributes, in its creation. Now, let this position be fairly admitted, and it will at one fell sweep depopulate the whole empire of intelligent existence; for the creation of every individual unquestionably requires a distinct display of divine power; and consequently, if the creation of individuals be unworthy the character of God, we are forced to the unavoidable conclusion, that no rational beings would have been created. They, however, have no hesitation in admitting that the world and all things it contains are the productions of the Almighty and if so, there is certainly nothing inconsistent, but every thing reasonable, in the supposition, that he who created individuals should preserve and govern them, and that every circumstance, however minute, which happens in their history, should be under the special superintendence of the Divine Being. when acquainting him with the intentions of God respecting his oppressed people. Thus these, and many other circumstances of which we are entirely ignorant, were necessary in the individual history of Moses, in order to the achievement of an event of the greatest importance to the whole nation of Israel. In the case of the apostle Paul we see a beautiful illustration of the presiding agency of God over the mi But the incidents which occur in the history of individuals, derive their importance from their connexion with those circumstances which affect the government of the world in general; and the denial of a particular providence in these minute occurrences will involve in it the denial of a general providence, at least with regard to those events which happen in the moral world: for it is an indisput-nutest circumstances in the history able fact, that those causes which affect nations, and mankind in general, have originated in circumstances which previously affected individuals. In the administration of his moral government of the world, the Deity usually works by human means. But individuals are only secondary instruments for accomplishing the designs of a supreme Agent. In illustration of this, the following, among many other examples, may be adduced. of individuals, connected as it is with the accomplishment of events which affect mankind in general. He was a chosen instrument in the hand of the supreme Being, for disseminating the glorious doctrines of Christianity among many nations who had been heretofore enveloped in the darkness of superstition, and addicted to the most absurd and revolting species of idolatry. By his zealous and faithful labours, myriads were led to abandon their former practices, and savingly to embrace the important truths of the Christian religion. Previously, however, to his becoming the devoted champion of the Cross, it was requisite that many circumstances, some of them apparently trivial, should occur in his history. It was necessary that he should be a man of extensive literary acquirements, and well versed in the Hebrew scriptures, that he might thereby effectually vindicate the religion of Jesus from the philosophical objecttions of the schools on the one hand, and from the difficulties which had been started by the Jewish rabbies on the other; and before this necessary measure of profane and sacred knowledge could be attained, it was It is universally known to those who are acquainted with biblical history, that Moses was the honoured instrument of effecting the deliverance of the children of Israel from the cruel tyranny under which they had groaned in Egypt. Previously, however, to the accomplishment of this mighty event, it was necessary that a variety of minute circumstances should occur in his personal history. It was necessary that such an individual as Moses should exist: that as a decree had been issued from the throne of Egypt which affected his life, his mother should place him in an ark of bulrushes, and leave him to his fate that Pharaoh's daughter should opportunely go to bathe in the particular direction where the help-requisite that he should be possessed less babe was left: that instead of viewing it with feelings of indifference, she should experience the tender emotions of commiseration; and that, as a necessary consequence, she should provide for its immediate safety from the execution of the revolting mandate. It was equally necessary, when Pharaoh, at a subsequent period of Moses' history, meditated his death, that he should be enabled to provide for his safety by fleeing to a foreign land. It was further necessary, that Moses should be properly qualified for disregarding the frowns of the Egyptian king, of some degree of riches, opportunities, and talents. It was also necessary that he should, at a certain period of his life, be distinguished for the violence of his opposition to that gospel which he afterwards preached; otherwise it is probable he would not have been entrusted with a mission to the chief magistrates of Damascus, with the intention of persecuting the friends and followers of Christ. When thus engaged, he was suddenly overpowered by an audible voice and a resplendent illumination from heaven, which resulted in his entire conversion to the faith which he once destroyed. In every step of his progress through life, there were many circumstances on which the success of his labours depended, and in which was seen the most striking manifestation of divine interposition. Had not the Deity thus presided over the various incidents which took place in his history, he could never have effected that mighty moral change in his fellow men, which, in the hand of the Almighty, he was made the instrument of accomplishing. ed the resolution of devoting himself to the work of the ministry; and from the opportunities he there enjoyed, he became better qualified for the controversial work in which he was afterwards so much engaged, by the cultivation of his powerful talents, on which, in a great measure, depended the success of his undertaking. The last instance now to be adduced is that of the late Rev. John Wesley, of whom an interesting me. moir and an elegant portrait may be found in the sixth volume of this magazine, col. 113. The impulse which this extraordinary man has given to the religious and moral world, quite astonishes the contemplative mind, and is second to none, save that given by the immediate apostles of Christ. It is at this moment, not only in our own country, but in distant parts of the world, acquiring increased vigour, and will probably continue to in crease, till the arrival of that import ant day when all nature shall be involved in the general conflagration, and when the sound of the last trumpet shall announce the arrival of Christ to judge the world. Now, if we survey the history of this man, we shall see the clearest evidences of the presiding agency of God over the va rious circumstances which occurred in his life; without which, such blessed consequences could not have resulted from his zealous and enlightened ministrations. When only about six years of age, his father's house was The celebrated Luther was appointed by God to overthrow the system of papal Anti-christianism, which had been acquiring stability through the lapse of more than twelve centuries. This was, perhaps, one of the most wonderful events which has been accomplished by any individual, either antecedent or posterior to that time. When the warm and enterprising spirit of the German reformer commenced the arduous undertaking, it appeared as ridiculous and improbable, in the eye of human reason, as if he had attempted the complete removal of the Alpine mountains. Guided, however, in all his measures by the wisdom of God, and assisted by the arm of Omnipotence, he shook the papal superstructure to its very centre; and laying a considerable part of that once mighty edifice in complete ruins, he lived to see those opinions which he was the first to avow and inculcate, adopted by an immense portion of the Christian world. Now, the stupendous and glorious work of the Re-enveloped in flames, and his deliverformation, so far as human instrumentality was concerned, may be visibly traced to circumstances in the history of Luther, which mankind would have considered unworthy even of human notice, much more so of the interposition of the Divine Being. Overlooking a great variety of these, which occurred in the earlier part of his history, let us fix our attention on that particular incident which first impressed his mind with religious emotions,-namely, the flash of lightning, and the circumstances connected with it, which alarmed him in his juvenile years, when on a visit to his father's house, from the place where he was receiving his education. The consequence of this was, a determination to spend his life in a monastery in the service of God. It was in this seclusion from the world that he form91.-VOL. VIII. ance from the destructive element, under all the circumstances of the case, was but a few removes from a miracle. His religious and moral education was principally intrusted to his mother; and she infused into his mind the principles of genuine piety. From this circumstance we may most probably trace his deter, mination to apply himself to the honourable but arduous duties of the ministry. Previously, however, to his taking orders, he began to reflect with the deepest seriousness on the importance of the work. It was when his mind was thus alive to the responsibility attaching to the Christian ministry, that his mother earnestly urged him to engage in rigorous selfexamination, and to bestow an attentive perusal on Thomas à Kempis "Imitation of Christ," and Jeremy 2 R Taylor's "Rules of Holy Living and Dying." However apparently indifferent the circumstance of perusing these books may appear in itself, to it we are to attribute that devotedness of soul and body, time and talents, to the service of God, which ever after characterized this pious and eminently useful man. Some time subsequent to this, he and his brother, Mr. Hervey, and Mr. Whitfield, together with a few others, having met in Oxford for the purposes of prosecuting their literary and theological studies, resolved to associate frequently together, for the purpose of engaging in reading divinity, meditation, self-examination, and prayer. This conduct, so singular in the university, exposed them to much ridicule and contempt; and this, in conjunction with other occurrences, led him to adopt the wise and important step of leaving the establishment, and of betaking himself to itinerant and field preaching, by which thousands have been eternally benefited by his labours, who otherwise perhaps might never have attended on them. From these examples, and others of the same character, though not to the same extent, it must evidently appear, that those minute circumstances which occur in the history of every individual, are connected with events which affect families, communities, nations, and the world in general. There is, in the administration of God's moral government of the world, a chain of causes and effects, the highest link of which is placed in his throne; and were one link broken, it would frustrate the purposes, and throw into disorder the beautiful and salutary arrangements, of Jehovah. Thus he purposed to avert the destruction of the Roman empire until the arrival of a certain period, by the cackling of a few geese-a circumstance which, if considered in itself, was certainly of the most trivial nature imaginable. Now, had not the geese made a noise on the approach of the invaders, and thus opportunely apprized those within the citadel of their danger, it would without doubt have been taken, the inhabitants would have been massacred, and the whole empire would have been overrun and destroyed. In the second place, the unequal distribution of the good things of this life, and particularly their frequent preponderance on the side of the vicious, is urged by our opponents as a further argument against the doctrine of a particular providence. It appears to them highly improbable, if not altogther morally impossible, that, if the Divine Being superintended the various vicissitudes which befall individuals, we should so frequently see the most criminal and execrable of men swimming in the full tide of opulence, and possessing all the comforts of life; while, on the other hand, the man who is uniformly governed by the most virtuous principles, and evinces the most amiable manners, is so frequently subject to penury, reproach, and all the varied miseries of which human nature is susceptible. This is perhaps, at first view, the most formidable objection that has ever been advanced against a particular providence; such at least was the opinion of President Dwight. In his System of Theology he remarks, that "the existence of such a man as Robespierre, is probably the strongest argument that has ever been advanced against the doctrine in question." But the force of this objection will, on due consideration, completely vanish. Let this fact be ever present to the mind, namely, that every individual circumstance has a direct reference to some important general end, and we shall immediately perceive that the unequal distribution of the good things of this life, and even their preponderance on the side of the irreligious, reflects the highest honour on the wisdom and goodness of the supreme Being. Had he made an equal distribution of this world's goods, or had the preponderance been on the side of the righteous, we could not, on the one hand, have beheld so striking an illustration of the native depravity of the human mind, or, on the other, have discovered, to the same extent, the powerful influence of virtuous principles in supporting the soul when assailed by the billows of adversity, and in diffusing the most delightful tranquillity therein, amid all the vicissitudes of this present werld. Had not the arrangements of Providence provided for such men as Nero, Robespierre, and others of the same class, a greater measure of this world's affluence and power than usually falls to the lot of mankind, they could not have perpetrated those no contradiction whatever to maininhuman atrocities which stained the tain, that every circumstance which conspicuous part of their existence occurs in the history of man is under with blood. But being furnished with the special superintendence of the an opportunity of expressing the la- | divine Being, and yet that man is a tent corruption of their hearts, the free agent, and consequently responworld in general is acquainted with sible for all his actions. We can conthe odiousness of vice, and must ceive it quite possible that the Deity deeply feel the advantages of virtue should place before us certain motives to individuals and society. Were which might influence our wills and the world in general under the go- regulate our actions, and yet that we vernment of such men, what a scene should be perfectly free to resist or of terror, bloodshed, and misery, would reject their influence if we pleased; it present; but since in the wisdom for simple influence may exist withand goodness of God it is otherwise, out including irresistibility. Thus, how great are our obligations, and for example, the Deity placed our how profound should be our gratitude first parents in the garden of Eden, to him, in consigning the manage- and set before them the tree of the ment of our affairs to men who are knowledge of good and evil, while at influenced in some degree at least by the same time he strictly prohibited his fear, and who are anxious for the their participating of its fruit. Now, safety and comfort of those under he must either not have possessed their government. Thus, to inspire the attribute of omniscience, or he men with a love of virtue, and detes- must have known that the motives tation of vice, is one of the many ends which were set before them to eat he has in view in the unequal distri- thereof would determine their wills: bution of the good things of this life; they accordingly did eat, and thereby and this end is promoted even by the involved themselves in all the direful conduct of wicked and good men in consequences of their disobedient the more retired walks of life. The conduct; while at the same time they former serves as a beacon against were under no necessity so to act; vicious principles and practices; the and consequently, the Deity cannot latter as a strong incentive to virtu- be accused of being the author of ous dispositions and conduct. their sin. In the same manner the divine Being continues to place before his creatures certain motives, which he knows will influence their volitions and actions, while at the same time he leaves them perfectly free as to what course of conduct they shall adopt. But this position I will illustrate by another example: But if we consider these providential dispensations of God in reference to a future state of rewards and punishments, the wisdom of his procedure will most evidently appear. The misery of those who shall be eternally the objects of his displeasure will greatly consist, as Mr. Fuller well observes, in reflection; and hence, the remembrance of the opulence, honours, and pleasures, in which they wallowed in this life, will fill their souls with remorse, and considerably enhance the extremity of their suffering. In like manner the felicity of glorified saints in heaven shall be inconceivably augmented by a recollection of the many difficulties they had to encounter in their passage thither. It is contended, thirdly, by our opponents, that were the doctrine of a particular providence founded in truth, it would be utterly incompatible with the free agency of man. This opinion, however, originates entirely in a misconception of the two doctrines in question. It involves Judas betrayed his Lord and Master into the hands of his enemies. The gratification of his love of money was placed before him as a motive to the execution of the awful deed. Now the Deity foreknew that this motive would preponderate over every other, and determine his will; yet no one, we presume, will for a moment suppose that Judas was laid under an irresistible necessity to betray the Saviour of men. acted perfectly free; and though the eternal purposes of God were thus answered, and the divine prophecies fulfilled, he cannot be charged with being the author of sin; and therefore, as Dr. Stackhouse observes, "Judas could derive no consolation from the recollection of the Divine He |