self-examination. "For if a man think himself to "be something when he is nothing, he deceiveth him"self. But let every man try his own work; and "then he will have glorying in himself alone, and not "in another." "Be not deceived, God is not de"luded; for whatsoever a man soweth, that he will "reap also. For he who soweth to his flesh, from the "flesh will reap destruction: but he who soweth to "the Spirit, from the Spirit will reap everlasting life. "And let us not be weary in well doing; for in due "time we shall reap, if we faint not." (r)

218

LETTER XIX.

On Providence.

ALTHOUGH great confusion and uncertainty were evinced in the notions both of the vulgar and the philosophic ancient Pagans, with regard to the unceasing superintending providence of one or more superior beings; yet there were but few among them that positively and constantly denied that doctrine in every sense. Several of them doubted it in some of their speculations; others fancied that the Deity by intermeddling with human concerns would degrade and pollute himself; but scarcely any of them ridiculed the notion, while some reasoned forcibly in favour of it, and derived from it consolation and delight. Thus Thales of Miletus taught that the world was the work of God, and that God sees and directs the most secret thoughts in the heart of man. Simplicius, the celebrated commentator on Aristotle, argued that if God do not look to the affairs of the world, it is either because he cannot, or will not: the first (said he) is absurd, since to govern cannot be difficult, where to create was easy; and the latter is most absurd and blasphemous. Theon, of Alexandria, taught that a full persuasion of God's seeing every thing we do is the strongest incentive to virtue; and represented this belief concerning the Deity as productive of the greatest pleasure imaginable, especially to the virtuous, who might depend with

the greater confidence on the favour and protection of Providence he recommended nothing so much as meditation on the presence of God; and he advised the civil magistrate, by way of restraint on such as were profane and wicked, to place in large characters at the corner of every street, this inscription-GOD SEES THEE, O SINNER! That great heathen emperor and philosopher, Marcus Antoninus, fully persuaded of the existence and government of God, maintained that the best thing for a man is that which God sends him, and the best time that when he sends it; and so far was he from adopting the comfortless system now propagated by many professing Christians, as well as infidels, that notwithstanding he governed the greatest of all empires in the deepest calm, and commanded all the enjoyments that splendour, wealth, and regal dignity, could furnish, even to a well-ordered mind, he still exclaimed, “What would it concern ME to live in a world void of "God and without PROVIDENCE !

How lamentable is the contrast between the sentiments of these heathens, immersed as they were in the grossest ignorance as to the fundamentals of religious truth, and those of the many who, though enjoying the full blaze of scientific and religious knowledge in a Christian country, ridicule this consoling doctrine. How strange, that while, conformably with the wise observation of Lord Bacon," it is heaven upon earth "to have a man's mind move in charity, rest in provi"dence, and turn upon the poles of truth," (s) there should be found men of ingenuity and literature, who (s) Lord Bacon's Essay on Truth.

66

dazzle by their talents and delude by their wit, yet will boldly affirm "that the doctrine of the immediate and perpetual interference of Divine Providence, is not "true,"-and insinuate that it is "ridiculous, degrading," and dangerous. (†)

66

In opposition to the assertion just quoted, I will venture to declare, and hope, I shall be able to prove, that the doctrine of the particular, as well as that of the universal, Providence of God, is revealed clearly in Scripture, is confirmed by history, and is compatible with the established principles of philosophy.

Now, that the persuasion that the Providence of God extended to all times and places, and to every individual, was prevalent among the primitive Christians, is evident from the language of CECILIUS, a Roman lawyer, and then one of the most skilful opposers, though he became a convert to the truth, by reason of his controversy with Octavius. He objected against them that they asserted "a Providence as ex"tending to the affairs and actions of men, and even "to their most secret thoughts." He represented it as very absurd in them to believe that "their GOD, "whom they can neither see nor show, inspects dili"gently into the manners of all men, into their actions, "and even their words and hidden thoughts; and that "he is every where present, troublesome, and imper

66

tinently busy and curious; since he interests himself "in all things that are done, and thrusts himself into "all places; whereas he can neither attend to every "particular whilst he is employed about the whole; (t) Edinburgh Review, vol. xi. pp. 356, 357.

"nor be able to take care of the whole, being occupied about particulars.” (v)

Let me next select two or three passages to show that this notion of the early Christians was derived from the Bible. From the Old Testament I first quote - part of the language of God to Job, in which he asserts not only his power, but his providence. "Who hath ." divided a watercourse for the overflowing of waters? "or a way for the lightning of thunder, to cause it to "rain on the earth? to satisfy the desolate and waste ground, and to cause the bud of the tender herb to

46

66

66

spring forth. Hath the rain a father? or who hath begotten the drops of the dew? Who provideth for the raven his food?" (w)

David abounds with references to the providence of God. "The eyes of all wait upon Thee, and thou givest them their meat in due season. Thou openest “thine hand, and satisfiest the desire of every living "thing. The Lord preserveth all them that love him ; but all the wicked will he destroy." "The Lord "66 openeth the eyes of the blind: the Lord raiseth

them that are bowed down: the Lord loveth the "righteous. The Lord preserveth the strangers; He "relieveth the fatherless and the widow; but the way "of the wicked he turneth upside down." " He pre"pareth rain for the earth, he maketh grass to grow

66

upon the mountains. He giveth to the beast his

food, and to the young ravens which cry." (x)

(v) Min. Fel. p. 15. Edit. var. 1762.

(w) Job, xxxviii. 25-27, 41.

(r) Ps. cxlv. 15, 16, 20. cxlvi. 8, 9. cxlvii. 8, 9.