HE following "Fragments," collected

from the widely-scattered pages of Uni

versal History, are intended to illustrate the great doctrine of the superintending providence of the Almighty; and, at the same time, to point out the general tone of feeling in which all history ought to be read. If it be admitted, as undoubtedly it must be, that the most high God is not the Creator only, but the Governor of the universe, it is but reasonable to expect that the indications of His controlling influence would be in some degree commensurate with the manifestations of His creative power. It is true that we, His creatures, are under a much stronger temptation to overlook the former than to disallow the latter of these; and this is so, simply because God's government is for the most part carried on by general laws and secondary causes, whereas creation was the immediate effort of His will. No subordinate agency was permitted to take part in the construction of the universe -no power inferior to the Supreme was employed in

that mighty work. "At the word of the Lord the heavens were made, and all the host of them by the breath of His mouth." He gave creation being, Himself alone uncreated and self-existing.

Such, however, is not the case with the ordinary operations of His providence. Here the fiat of the Almighty is less arbitrarily exercised-the prerogative of the Godhead less unequivocally asserted. The natural elements- the freedom of the human will-materials ofttimes the most diverse and discordant-things that we ourselves are wont to regard as so much under our own power, that they can be subject to no ulterior control-all are employed in working out the purposes of the Almighty; in short, there is nothing in us and around us which He does not make use of in effecting the great ends which He has in view. If, however, this infinite condescension on the part of the Most High in thus making ourselves and all created things the instruments of His providence, increases, as we have observed, our temptation to disregard the doctrine, the knowledge that such is the case should have the effect of awakening our energy in the assertion of it, and set ingenuity busy about developing its influence. It must be confessed, that with historians in general there has been a lamentable want of attention to this important particular. While history has been treated of philosophically, politically, socially; while the secondary causes of those great national changes and individual destinies (the proper material of which history is composed) have been searched out with a degree of ingenuity and accuracy which reflects high credit upon human perseverance, and is a striking testimony in favour of the power of

the human intellect, it is sad to consider how the claims of the great Disposer of all things have been lost sight of, and His part in the government of His own creation regarded with indifference, in some instances, alas, with too manifest contempt. Still, when properly considered, even the evidences in favour of creation are by no means more powerful and convincing than those which prove that the Almighty is the Governor of the world. "If we believe," says Leighton, "that all things were produced out of nothing, the consequence is, that by the same powerful hand that created them, they must be preserved and supported, to keep them from falling back into their primitive nothing. It must be also owned," he continues, "that, by the same powerful hand, the regular motions of the stars, the contexture of the elementary world, the various kinds of creatures, and the uninterrupted succession of their generations are continued and preserved." Indeed, once let it be granted that there exists a God of infinite perfections, who called the universe into being, and the whole principle upon which every argument in support of the doctrine of providence depends, would seem to be conceded. The original Creator must be the controller of His creation. To govern the world, the same wisdom is required as that which in the beginning formed it. That which owes its very being to power, must for its support and maintenance depend upon the same power; for it can have no principle of self-subsistence independent of its original cause.

There can be little doubt that all the attributes of the Deity are developed as much in the government as

Lectures xiii. "Of Providence."

in the formation of the world. God's omnipotence, omniscience, and omnipresence, are exerted in upholding all things; they are manifested in giving to every creature its proper position, in adjusting the interests of states and kingdoms, in regulating the endless variety of apparent casualties,—in bringing good out of evil, and order out of disorder and confusion. Even the very heathen have admitted that the doctrine of providence is implied in the idea of a God. 66 They who take away providence," says a great authority, "though they acknowledge God in words, do in fact deny Him." Again, Nothing can be more perfect than God, therefore it is necessary that the world should be governed by Him."

66

Now, not only does revelation assert it, but all sound philosophy warrants the conclusion, that the nature of this control is not merely general, or, properly speaking, universal, but particular; it extends to all things, the lowest as well as the highest, the most minute as well as the most magnificent. But that which is universal must also be particular in its influence. It must specifically affect every individual, or its universality would be destroyed, just in proportion as exceptions prevail. Divest providence of its particularity, and, in the end, nothing of it remains; for, of course, it is no providence at all to that over which it has no influence. In its individual application it may be diminished or increased; the times also of its modifications may vary; but it must never cease to be individual, for in so far as it does so, it ceases altogether to exist. This is a point which cannot be too strongly insisted upon; for there is in many minds a prejudice in favour of a general as opposed to a particular providence. When endeavouring

to form some notion of the immensity of God's creation, many persons are inclined to overlook the minuteness of His care, and to forget that by it His omnipotence is especially magnified. They delight in indulging the thought that there is a general superintending providence that the weighty concerns of universal empire are under the guidance of the Omnipotent-that the great God is unceasingly engaged in sustaining what He has created, and exercising His rule over His mighty legions of angels-in displaying His power and glory throughout immeasurable and infinite space. And all the while they forget that without its particular application this universal influence is nothing; and that at any rate the most practical part of the doctrine is derived from the individual interest which each one has in that superintending care.

This minute attention, descending to things too generally regarded as insignificant, detracts not one iota from the majesty of Omnipotence; but, when properly considered, tends much to exalt our ideas of the greatness of the Creator,

"Whose providential care

Of nature universal threads the whole,

And hangs creation, like a precious gem,

Though little, on the footstool of His throne."

YOUNG'S Night Thoughts.

It has been well observed by Bishop Sherlock, that "to talk of a general providence without God's care and government of every particular creature is manifestly unreasonable and absurd; for whatever reasons oblige us to own a providence, oblige us to own a particular providence. If creation be a reason why God should