they are found to subsist. Thus, finding that bodies near or on the surface of the earth tend towards its centre, and the planets belonging to our system tend towards the sun, we call this the law of gravitation; and in like manner, we speak of other laws by which matter is governed. But the truth is, that these are only facts, and are called laws solely on account of their uniformity. After all our observation and experience, we have merely discovered the fact, that bodies gravitate to a centre, and that the rays of light are subject to refraction and reflection; but we have not advanced a single step in explaining the phenomena of nature, or in shewing what is the true cause by which it is moved and sustained. Do we suppose that nature possesses intelligence, or activity, or power of any kind? Let us not confound ourselves by words, and forget that inertness, or a total incapacity of exertion, is an acknowledged property of matter. It is confessedly inactive. It can neither put itself in motion, nor stop itself when in motion; and every modification which it undergoes, is the effect of some external power. What then are laws of nature? They are the particular modes in which the Deity exerts his power, which, being uniform, are accounted natural, while any deviation from them is pronounced to be miraculous. If this be à just description of them, (and it is ignorance, or philosophy falsely so called, which gives any other,) it follows, that they are so far from accounting for the order which is maintained in the universe, that they necessarily imply the actual and constant interposition of the Creator, and as irresistibly suggest the idea of a Lawgiver, as do the laws of any human 'society. The truth is, that the laws of nature, if understood to be different from the operation of the Deity, are a name and nothing more, with which simpletons may be amused; but certainly no man of common sense, who is inquiring into the cause of the stability of the universe, will deem it satisfactory to be answered with a sound. "The philosopher," says that great man, Maclaurin, "who overlooks the traces of an all-governing Deity in nature, contenting himself with the appearances of the material universe only, and the mechanical laws of motion, neglects what is most excellent; and prefers what is imperfect to what is supremely perfect, finitude to infinity, what is narrow and weak to what is unlimited and almighty, and what is perishing to what endures for ever." "Sir Isaac Newton," he adds, "thought it most unaccountable to exclude the Deity only out of the universe. It appeared to him much more just and reasonable to suppose that the whole chain of causes, or the several series of them, should centre in him as their source; and the whole system appear depending on him, the only independent cause."

A fourth argument in favour of Providence, arises from a variety of facts in the history of mankind. I take notice, in the first place, of those moral sentiments and feelings which exist in the mind of every human being, who has received any degree of cultivation. "The Gentiles, who have not the law," says an Apostle, "are a law to themselves, and shew the works of the law written in their hearts." In whatever way men acquire notions of morality, there is a principle within them which distinguishes not only between truth and falsehood, but also between right and wrong; and hence arises that train of feelings, of which we are all conscious, and which are the sources of pleasure or pain, of peace or disquiet. Although the language is figurative, yet. there is a manifest propriety in calling conscience the deputy or vicegerent of God in the soul. If it is natural to men, as we may infer from its universality, it was planted in the human breast by the hand of God; and its proper office is to remind us, not only of his existence, but of his government; to recognize him as presiding over our affairs, and taking notice of our actions; to re-echo his voice; to pronounce, in his name, a sentence of approbation or disappro* Account of Sir Isaac Newton's Discoveries, Book iv. chap. ix. sect. 1. and 5. † Rom. ii, 14. 15.

bation; and to summon us to his tribunal, where the sentence will be ratified If there were no Providence, conscience would be an illusive faculty; its decisions would have no better foundation than the hopes and terrors of superstition; but, if it be an original principle of our nature, it bears testimony to the moral administration of our Maker, and presupposes a supreme law, the commands and sanctions of which it proclaims and inculcates. There would be no place for the operations of conscience under such a deity as Epicurus fancied, who took no concern in our world, and regarded all its affairs with indifference.

While speaking of the moral sentiments and feelings with which mankind are inspired, I am led to point out another proof of the doctrine of Providence, arising from the fact, that we find, by experience, that we are actually at present under a government which dispenses rewards and punishments in a natural way. Thus we find that vicious actions are immediately, or at least speedily, punished, by involving the guilty in disgrace, by reducing them to poverty, by subjecting them to bodily diseases as well as to mental suffering, and by bringing them to an untimely end. On the other hand, we find that virtuous actions are not only the source of inward peace and satisfaction, but lead to respect, to success in business, to health and long life, to a more equa ble and regular, and consequently a greater, degree of enjoyment than is derived from the unbounded, and consequently short-lived, indulgences of intemperance. All this, it may be said, is the consequence of the constitution and course of nature; but, as these words mean nothing, unless they signify the order which God has established and upholds by his power, all this proves, that, as he is the Creator, so he is the Governor of his intelligent offspring.

The experience of individuals furnishes proofs of a Providence. Where is the man to whom events have not occurred which have led him irresistibly to acknowledge the hand of God? He has seen it in the wonderful turns in the course of his affairs, in his successes and disappointments, in his escapes from danger, in the sudden thoughts and unaccountable suggestions which have sometimes led to most important results. If he has been an attentive observer, he must have seen it also in the circumstances of others around him. It is displayed before the eyes of all men upon the great theatre of the world, where scenes are acted which extort, even from the thoughtless, occasional expressions of devotion. The rise of mighty kingdoms, from small beginnings to extensive and uncontrolled dominion, and their subsequent fall into decay and dissolution, may be accounted for by the operation of second causes, but are often accompanied with circumstances, which point to Him who lifts one up and casts another down. This is particularly the case of the revolutions of the great monarchies of ancient times, when viewed in connexion with the prophecies concerning them; for who can doubt that they were accomplished by Him who foretold them ages before they took place, and while those monarchies had not even been founded? And when we see order rising out of confusion, and disastrous events producing good, like the tempest which purifies the atmosphere, that man must have a dull understanding, or a hard heart, who feels no emotion of reverence and gratitude towards the great Being whose mysterious wisdom and unbounded beneficence presides over the affairs of mortals.

An additional proof of a Providence is derived from the judgments which are occasionally executed upon notorious transgressors. There is, indeed, a danger of presumptuously explaining events, by hastily concluding, as did the friends of Job, that he is a great sinner who suffers singular calamities. A little sober reflection, and particularly a reverent attention to Scripture, will be an effectual guard against such an abuse. It is certain that, in general, "no man knoweth either love or hatred by all that is before them;"* and conse⚫ Eccl. ix. 1,

quently, that we ought not to be judge of the virtue or the vice of individuals by their external circumstances. But our caution must not be carried so far as to benumb our understandings. The fall of tyrants, the tragical fate of persecutors, the punishment of blasphemers while the language of impiety is issuing from their lips, the discovery of crimes which had long eluded the search of every human eye, the manifest retribution which takes place when the cup which the sinner had administered to others is forced to his own lips; these, and similar events, can be viewed by a reflecting mind in no other light than as evidences, that "verily there is a God that judgeth in the earth."*"The Lord is known by the judgment which he executes."+

Before I conclude, I shall mention two facts in the history of our species, which are well worthy of attention. The first is the proportion between the sexes, which are so well balanced, that, if there be any difference, it is on the side of the males; provision being thus made for the greater waste of them, by war, and the various accidents to which they are exposed by sea and by land. Here, then, is a double proof of Divine wisdom, in taking care, that the number of the two sexes should be nearly equal for the regular continuation of the species, and that the small excess, which has been observed, should be in that sex where it was manifestly wanted to keep up the proportion. No inquirer into nature can account for this fact. If any man should be so stupid as to assert, that the production of human beings is the effect of the mechanism of the bodies of their parents, he surely will not advance so far in absurdity as to maintain, that it is owing to mechanism that in one age or country they are not all born males, and in another females; and that, whatever may take place in particular families, the result is always what we have already stated. It is impossible to evade this evidence, that the affairs of the world are still under the direction of Him who made it.

The other fact to which I referred, is the variety in the human countenance. Its features are few, but they are so wonderfully altered and combined, that, in a million of men, you shall not find two who are exactly alike. The advantages which result from this diversity are great, but are not always attended to. If the faces of all men were alike, or if instances of this kind were frequent, much inconvenience and confusion would ensue. Impositions would be daily practised; opportunities would be afforded of prying into the secrets of others, of entering into their houses, of assaulting them when they have no suspicion, of committing innumerable crimes with facility, and of eluding discovery. How does it happen that, although all men resemble one another in the general configuration of their faces, they are, at the same time, so different? How does it happen that this dissimilarity is observed even among those who are descended from the same common parents? No reason, I presume, can be assigned but the will and power of God, who, in this as in every other instance, has provided for the safe and comfortable intercourse of mankind.

The arguments which I have brought forward, are sufficient to establish our minds in the belief of the doctrine of Providence, which was acknowledged by the wiser Heathens, and is explicitly and fully taught in the Scriptures. By Providence, I do not mean merely a general superintendence of the affairs of the Universe, but a particular care exercised towards every constituent part of it. Some maintain only a general Providence, which consists in upholding certain general laws, and exclaim against the idea of a particular Providence, which takes a concern in individuals and their affairs. It is strange that the latter opinion should be adopted by any person who professes to bow to the authority of Scripture-which declares that a sparrow does not fall to the ground without the knowledge of our heavenly Father, and that the hairs of † Ps. ix, 16,

* Ps, lviii. 11,

our head are all numbered-or by any man who has calmly listened to the dictates of reason. If God has certain designs to accomplish with respect to, or by means of, his intelligent creatures, I should wish to know how his intention can be fulfilled without particular attention to their circumstances, their movements, and all the events of their life? I confess, that I do not distinctly understand what is meant by a general, to the exclusion of a particular, Providence. If it mean, that God takes care of the world, but not of particular things in the world, of the human race, but not of individual men, I am not surprised that I do not understand it, because it is absolutely unintelligible. How can a whole be taken care of without taking care of its parts; or a species be preserved if the individuals are neglected? "We cannot conceive of any reasons that can influence the Deity to exercise any providence over the world, which are not likewise reasons for extending it to all that happens in the world. As far as it is confined to generals, or overlooks any individual, or any event, it is incomplete, and therefore unsuitable to the idea of a perfect Being.'

It is urged as a formidable objection against a particular Providence, that it is inconsistent with the liberty of man, and the general laws which divine wisdom has established. It supposes the occasional suspension of those laws, and such interference with human agency, as is subversive of freedom. But this objection, as Dr. Price observes, "shews narrow views. It would indeed, be impossible, if a man, for example, happens to be under a wall when it is falling, to prevent his being killed, without suspending the law of gravitation : but how easy would it have been, had his death been an event proper to be excluded, or which was not consistent with exact order and righteousness in the regulation of events; how easy, I say, in this case, would it have been to hinder him from coming too near the dangerous place, or to occasion his coming sooner or later, by insensibly influencing the train of ideas in his mind, and in numberless other methods, which affect not his liberty. And since this was easy to be done, and yet was not done, we may assuredly conclude that it was not right to be done, and that the event did not happen without the counsel and approbation of Providence. In general, every person, whenever any event, favourable or unfavourable, happens to him, has the greatest reason to own the Divine hand in it; because, it appears, as far as we can judge, that had the Deity so pleased, it might have been prevented by a secret direction of natural causes, and of the thoughts of men, without offering any violence to them. How plainly may we perceive, that if we ourselves had a greater acquaintance with the powers of nature, and nearer access to the minds of men, we could easily over-rule and direct many events not at present in our power, agreeably to our own purposes, without the least infringement of the general laws of the world, or of the liberty of mankind! But how much easier must it be for that Being to do this absolutely and perfectly, to whom all the powers of nature are subject, who sees through all dependencies and connexions, and has constant access to the heart of every man, and can turn it whithersoever he pleases! Where, then, can be the difficulty of believing an invisible hand, an universal and ever attentive Providence, which guides all things agreeably to perfect rectitude and wisdom, at the same time that the general laws of the world are left unviolated, and the liberty of moral agents is preserved?"†

As the doctrine of a particular Providence is agreeable both to Scripture and to reason, so it is recommended by its obvious tendency to promote the piety and the consolation of mankind. To a God who governed the world solely by general laws, we might have looked up with reverence, but not with the confidence, and gratitude, and hope, which arise from the belief, that he superintends its minutest affairs. The thought, that he " compasses our paths, and is acquainted with all our ways;" that he watches our steps, orders all the Price's Dissert, † Dissertation on Providence, sect, i. 2L2

VOL. I.-54

events in our lot; guides and protects us, and supplies our wants, as it were with his own hand; this thought awakens a train of sentiments and feelings highly favourable to devotion, and sheds a cheering light upon the path of life. We consider him as our guardian and our Father; and reposing upon his care, we are assured that, if we trust in him, no evil shall befal us, and no real blessing shall be withheld. The doctrine of a particular Providence is eagerly embraced, and fondly cherished, by the humble and pious; while a general Providence is espoused and maintained by cold-hearted speculatists, whose science, falsely so called, turns from the Author of nature, to the more congenial contemplation of the operation of mechanical laws, and the play of human passions.

LECTURE XLII.

ON PROVIDENCE.

Objects of the Divine Providence-Its concern in the Preservation and Government of all things; in the Life, and Death, and in all the Actions of Man-Providence the Source of all Good Actions Discussion of the question, How far Providence is concerned in Sinful Actions-Distinctions of the Cavinistic Theology on this subject.

In the preceding lecture, I endeavoured to prove that there is a Providence, by several arguments. In giving a definition of it, I remarked, that it signifies in general the Divine care, direction, and control, which may be arranged under two heads, the preservation of his creatures, and the government of them.

First, He preserves his creatures. They are as dependent upon him for the continuance of their being, as life in the branch is upon the juice which flows from the trunk, or the growth of the members of the human body is upon the blood which is propelled from the heart. No idea can be more false than to suppose, that the communication of being renders that, to which it is communicated, independent. What is derived is not self-existent. It is, indeed, perfectly distinct from its Maker, as any other work is from the workman; but, if I may speak so, he pervades its essence, and upholds it by the word of his power. But enough was said upon this subject, when we were demonstrating the doctrine of Providence, from the dependence of all created things upon the power which produced them.

Secondly, He governs his creatures, that is, he exerts an influence upon them, unseen and unfelt, and by their means produces certain effects; but, as they differ widely in their properties and their functions, the general term will admit of various modifications of its meaning, in its application to particular subjects. He governs the material system according to those laws which account for the order established, and regulate the movements which are continually going on in it. Hence, in figurative language, he is said to command the sun to rise, the stars to shine, and other natural events to take place. It is his hand which keeps the sun in his place, and wheels the planets around him in their orbits; it is his hand which fixes the mountains on their bases, and confines the ocean within its ancient boundaries. And if those laws are, as we have stated, only the regular modes of his agency in the production of effects, it is evident that the exertion of his power upon the material system is immediate. He governs the vegetable tribes by those laws which relate to the formation and generation of the seed, the protrusion of the stalk or stem, the expansion of the leaves and flowers, and the concoction of the fruit. He so