you an illustration of this argument, to which no one who respects the authority of Scripture, can object. Look, then, at the inspired writers of old. Writing as they did, under a long established form and dispensation of religion, they took a freer and wider range of subjects. And thus they extended the doctrine of divine influence to everything. They applied it much more frequently to outward things, than to the mind; and much more frequently, to the common business of life, than to religion. Nay, they asserted the necessity of this influence in the common affairs of life, as strongly as the New Testament writers do, in the spiritual concerns of religion. They as much, and as strongly asserted, that men could not succeed, in business, or in study, in agriculture, in the mechanic arts, or in seeking after knowledge, without God's aid and influence, as our christian teachers assert, that men cannot grow in grace and piety, without that aid and influence.—But, now, observe how different was the situation of the New Testament writers. They had no leisure, if I may speak so, to turn aside to the common affairs of life. They were obliged to put forth every energy for the propagation and defence of a new faith. They had no time, for instance, to prepare general and abstract pieces of devotion, as many of the Psalms are, or books of maxims and apothegms, like the Proverbs, or highly wrought moral dialogues, like the Book of Job. They had no time to descant on matters of speculative morality, the prudence of life, and the diversified ways of Providence. Religion-religion, as a matter of evidence and experience, was the great engrossing theme. And hence they have spoken of that divine influence and superintendence which really extend to all things-they

have spoken of them, I say, especially and chiefly in relation to religion. But it would be as unjustifiable and unsafe, from this circumstance, to limit the doctrine of divine influence to religious matters, as it would be, from consulting the ancient records, to limit it to outward nature, and the common affairs of life. The only safe rule, whether in reasoning, or for devotion, is to extend it to all things.

In all this, I am aware that I am asserting nothing that is new. I am only attempting to free the subject from those difficulties that have arisen from the peculiarity of the New Testament communications. I repeat it, that in the principles, there is nothing new or peculiar. All good Christians have believed, and must believe, that the wise counsel and holy providence of God, extend to everything. We must all believe, in some sense, in election and divine influence. But we have very unreasonably suffered ourselves to be perplexed with the speculative difficulties of this subject. We have gone beyond our depth, and have lost our standing. How can we expect to fathom the infinite counsel and providence of heaven!

But the principal difficulty and danger to most minds, I suspect, have arisen from their attaching too much peculiarity to the counsel and influence of the Almighty, in the matters of religion. They have said, "if I am elected, I shall certainly be saved; and if I am not, it is in vain for me to try. And if God's Spirit works within me, the work of faith, I have nothing to do myself." Now, let them extend their views of this subject;—and they will be safe, and ought to be satisfied. But at any rate, they will be safe. They will be effectually guarded from the abuse of these doctrines. For as no one will

expect to be a physician, or a philosopher, without study, because he hopes or imagines, that he is fore-ordained, or will be supernaturally assisted to gain eminence in these professions, so neither, will any similar hope of being a Christian, and being saved, lessen the exertions that are suitable to that end. With these views of the doctrines, in question, common sense may be trusted to guard them from perversion.

I said that the danger was of attaching too much peculiarity to that counsel and influence of God, which are connected with our salvation. Nevertheless, something of this nature, I apprehend, is to be ascribed to them. I distrust single views of subjects. It arises, I believe, from the imperfection and weakness of our minds, that our whole mental vision is apt to be engrossed with seeing a truth in one point of light. Separate views must be combined, to form a just and well-proportioned faith. This, above all things, is liable to be forgotten amidst the biases of controversy. We may take the larger view of the subjects before us, and yet we may admit that God does especially interpose in behalf of religious beings, weak and tempted as we are. And we may admit, that it has especially pleased him-that it is a counsel most agreeable to his nature, to bring good out of evil, to bring good men out of this world of temptations. I believe both. It does not perplex nor disturb me, but it calms and it comforts me, to believe that the good and merciful Spirit of God is all around me, and can interpose for me and assist me, in my times of trouble, and temptation, and peril. And it does not pain me, but it imparts satisfaction to my mind to believe, that the counsel which has designed the highest good to its obedient offspring, is an eternal counsel !

If, now, on the whole, it be said that these views, which have been offered, lessen the importance or the reality of God's counsel and providence, we maintain on the contrary, that they assert them in the highest degree; that they carry them into all things, and thus directly lead to devotion; that they serve, therefore, the grandest purpose of religious instruction, by bringing God, in his power and his mercy, near to us-by impressing a sense of our dependence on him, and our unspeakable obligations to him, at every moment, and every step-for every attainment and blessing of life. This is the religious frame of spirit that we most need to gain-to feel, that God is near to us-that he upholds and blesses us; that he is near to us always; that all things are filled with his presence; that the universe around us, is not so much a standing monument, as a living expression of his goodness; that all which we enjoy is not so much benevolence, sending down its gifts from afar to us, as it is the energy of his love working within us.

This, then, is the practical result of our reflectionsthat God is all in all; that his ever-living mercy, and his ever-working power pervade all things; that they are in all height and in all depth, in what is vast and what is minute, in the floating atom, and the rolling world, in the fall of a sparrow to the ground, and in the great system of the universe-in the insect's life, and in the soaring spirit of the archangel.

It is in Him, that each of us lives, and moves, and has his being. If we have gained any blessings of life, and if we have made any acquisition of knowledge, it is from him. And especially, if we have made any attainments in piety; if we are learning the great lesson of life, and 12*

VOL. III.NO. III.

that which prepares us for another and a better; if we are learning to be devout and pure in heart-to be affectionate, and forbearing, and patient, and penitent, and forgiving; if the dew of a heavenly influence is descending upon us, and the fruits of virtue and goodness are springing up within us; if the universe is ministering to our devotion,—if religion, with every kind and gracious power, has visited us, and has become our friend, and guide, and comforter,-the employment, and happiness, and end of our being-Oh! this is an emanation from the Divinity-a beam of heaven's own light-an expression of God's mercy, that demands our highest and tenderest gratitude. Thus, if we would come to the great practical result of all religious truth, let us be convinced, and feel, that "God is all in all." “Of him, and through him, and to him, are all things-and to him-to him who made us, and blesses us, and guides us to heaven-to HIM be glory for ever and ever."

NATURAL THEOLOGY.

[From the Monthly Repository.]

WHEN we speak of "Natural Theology," the external world rises up before us; the great works of creation, the mighty deep, the everlasting mountains, the heaven. with all its shining hosts; the nearer wonders of our own frames, the miracles of support, preservation, and recovery, all crowd upon our recollection-all come to bear witness of divine power and goodness. But how is it, that the power which is greater than all material might;