tempt to take any advantage of what may appear to me to be incorrect in her mode of expression. I willingly yield to Mr. T. the palm for logical acumen and definition; I only wish to argue for truth and not for victory. I am no polemic, and perhaps may by some be considered as a busy intruder in the literary republic: be that as it, may, I claim the right of rambling in the field of inquiry, and the same liberty I most ardently consent that others should enjoy. I have early in life read Hartley, Hume, Stewart, Helvetius, Price, and other writers on the human mind, and the conclusions I drew from this mass of inquiry were, that I must judge for myself; and that if I pinned my faith upon the sleeve of any individual indiscriminately, I was as likely to be wrong as if I had no such literary authority whatever. I revere their powers of mind, and I give them credit for sincerity; but, after all, I believe common sense to be the best touchstone of opinions and practical merit. Mrs. C. says, "It was the intention of a gracious Providence by these means, at that time, to preserve my life." Now, what are we to understand by the word "intention"? To my conception, it implies the result of choice or deliberation. Thus, if this event is permitted to take place, "all the salutary convictions will be felt, which similar dangers and similar deliverances are intended to produce;" if it is not permitted, then those consequences will be lost-therefore, it shall proceed. If this be not a special or miraculous interference for the par ticular purpose, there must surely be an end to all attempt at argument: or, at any rate, is it possible, after mature consideration, to deny that such was her view of the subject? That the effect was produced by what we agree to understand by a combination of natural causes, I admit; but I cannot separate the idea from the conclusion, that she believed that these natural causes or agents were purposely and specially appointed by Providence for the case in point. And am I not right in believing that her opinion was, that though these events were apparently trivial and unconnected, taken distinctly, and in their regular series; yet that the arrangement and combination of them was produced in her favour by the special “intention" of Providence? It was well for the community that so valuable a life should be protracted to a ripe old age; but what had this event, taking is throughout, to do with prolonging it? Her death did not then take place; and to say that her life was prolonged by these agencies "that are often employed to take away life or to restore it, at the very moment when it is about to expire," appears to me a strange and incomprehensible confusion of ideas. In short, I think myself fully warranted in the conclusion, that the passage I quoted at full length gives me no authority to extend her conceptions of an overruling Providence beyond those of kind and beneficent protection. 1 very readily acknowledge that I did not know from whence my quotation was taken, “one event," &c. 1 borrowed it solely from recollection. Mr. T. indirectly, and somewhat exultingly, asks, whether I am competent to undertake a commentary on the book which contains the passage ? Most assuredly I am not; but this I can tell him, that when he shall be prepared to explain all the gradations which the sacred volume contains between plenary inspiration and acknowledged interpolations, I will take care to be ready, so that we may both enter the arena together. I come now to Mr. T.'s explanation of the plans and proceedings of Providence; and if I understand him right, it is his opinion, that all possible events, moral as well as physical, were distinctly and separately appointed by Omniscience from the creation of the world, or from the profound and inconceivable depths of eternity. He nevertheless appears somewhat unwilling to admit an unlimited investigation into the subject, and afraid of the consequences of pursuing the argument to its extremes, lest we should be misled by "minute particularities," and lose sight of general principles. It must, however, in my estimation, be a weak cause that will not bear an examination in all its points; and if some of them should be more vulnerable than others, a disputant is fairly authorized to make his attack wherever it suits him best. By tracing objections to their utmost extent we frequently may arrive at indisputable conclusions; or, at least, may prove that the arguments of our opponents will fail them in what they may consider as fundamental data. ́Such, for instance, as the doctrine of future punishment for moral depravity;-it appears consistent with all our preconceived principles of justice, that vice should be made to suffer for its turpitude; but when we attempt to vindicate eternal resentment and infinite misery as the retribution for finite errors and crimes, the reflecting mind must recoil with horror at the idea, and feel at once that no argument can establish such a monstrous proposition. Again, from dubious and appa rently contradictory passages in the Old and New Testament, we may contend till doomsday about the person and offices of Christ; but when the assertion is made that the God of universal nature died on the cross-it is in vain to urge another word with such an opponent there is no common principle of nind or language which is not thereby violated beyond the power of argument to restore. To apply this reasoning to the doctrine of what is understood by the term of a Particular Providence, as advocated by Dr. Price and Mr. T. and to me it appears capable of proving that it is inconsistent even with their own statement and explanation. If, as Mr. T. contends, "Every thing which has happened, or is to happen in the universe, was immediately contemplated by the Divine mind, and formed from the beginning an essential part of the general plan; that every individual entered separately and distinctly into the views of his Creator; that not merely our existence, not merely our welfare in general, but every moment's existence, even the minutest circumstance which ministers to our welfare, was foreseen and provided for before time commenced his course: it also follows, that the execution, as well as the original design, is in the hands of the same great and wise Being, and that in every event that happens we behold the immediate exertion of divine pow er." Admitting this to correspond with the sentiments held by Dr. Price, then the Doctor is quoted as saying that to suppose othrorwise," then the universe is a chaos; the character of the Parent of it is imperfect; all trust in him, and all supplications to him are absurd, and no part of practical religion has any good foundation." I venerate the talents, the virtues and the memory of the Doctor, and respect the character of Mr. T., but I must not implicitly bow to their or any other authority; and with this feeling, the conclusions I draw from their own premises are diametrically opposite. If every possible case in the natural world is under the "immediate exertion" of the Deity-then every atom of the universe has been operated upon from its first existence, by absolute and temporary volition; and in all its future combinations and chemical affinities and changes, it must wait the Almighty fiat before it can fulfil its decrees. What, then, is the human frame but part of the great and sublime mystery of universal organization, composed of primeval atoms, and acted upon by the same universal agencies? Not to enter into the metaphysical contentions about Materialism, as it relates to a future state of existence, it will not be denied, on Mr. T.'s hypothesis, that the present state of the human mind derives its hopes, its passions, its powers and capabilities from the organization of the tenement with which it is connected; that external causes influence every emotion of the heart, and regulate, if not absolutely controul, every opinion of the intellect; that certain relations will produce the same corresponding results, as well in the moral as in the physical world. But is there no difference between general, immutable and eternal laws, and immediate agency? If every thought and action of an intelligent being is the consequence of the immediate exertion of some power independent of his own choice or will, what can remain that should dignify him in any degree with the character of a free agent? And how can this be called a state of trial and probation-subjecting him to future reward or punishment according to his deserts; when every atom of his frame, every combination of external circumstances, and every impulse of his mind, was imposed upon him by an eternal decree, and altogether irresistible? Is this the " good foundation for practical religion"? What I understand by religion, is the devotion of every faculty of body and mind to the performance of those duties we consider essential to the approbation of heaven -with the hope that future happiness will be the reward. But if all free agency is a mere delusion, if we are invariably the passive and helpless agents of appointed purposes, what then becomes of accountability? Are not the terms merit and demerit absolutely merged and confounded-and is it not upon this footing alone that all supplications to the Deity are absurd"?. If petitions are meant to influence the Divine mind either to perpetuate or to change his eternal purposes; how more than useless, how presumptuous inust they appear! and for what other purpose can they be presented? " In the eternal and immutable designs of Providence, as connected with the human race, it is utterly in vain for us to attempt to fathom his counsels, so as to explain the origin of evil, or why its continuance should be permitted. I like the reasoning upon that subject of your correspondent Mr. Hinton, in your Number for July. All inferiority implics imperfection; and as all creation, material and intellectual, must necessarily be inferior to its great and original Creator; it must, consequently, partake of some qualities, both physical and moral, which our limited views lead us to express by the term evil. That convulsions in the natural world produce many beneficial consequences, the most casual observation cannot overlook. What we can trace is sufficient to prove unity of design, and general benevolence of purpose; and we have no possible reason to doubt that the intellectual government of all sentient beings is under the same wise and immutable appointment. The natural impulse of the human heart appears to be gratitude for the blessings with which we are surrounded, and confidence in the protection of the benevolence which has brought us into being, with the capacity to enjoy its bounties, and to anticipate and trust in its future provision. The light of nature, teaches us that the best expression of gratitude is obedience, and that we are accountable for our conduct to the power which gave us our existence. This feeling, if indulged, will influence every action of our lives and every principle of our minds, and is equally intelligible to the understanding of all mankind. What then is gained, or rather what an immense power, over the conduct of the human race is not surrendered, by the belief that we are all mere machines in the dark round of fixed and irretrievable fate; and that we are forced by external impulses to blunder through the bewildering perplexities of life, with no more responsibility than the unconscious and unreflecting brutes! Are not these the only rational conclusions that can be drawn from the opinions I am attempting to controvert; and if so, do they not fatally undermine all belief in revelation? For, to what purpose can revelation be applied, but to teach mankind their duties and obligations? And what is duty detached from honourable and voluntary service; or what merit is there in the mechanical performance of an automaton? As well may we talk of the duties of a steam-engine or of a mousetrap. I do not wish to speak irreverently or with derision on the subject; but if it will not bear even this severe and extreme test, it inust surely be defective. Who then is chargeable as "a fallible mortal in presuming to explain away the express words of our Lord, and set limits to the Divine Omniscience"? For is there a page in the whole of the New Testament but what contains a forcible appeal to the understanding and feelings of the reader; that he has the liberty of making his own choice between good and evil; and that he will be rewarded or punished for the proper or improper use of the privilege? The popular acceptation of the word providential, is in exact accordance with what I have understood to be Mrs. C.'s opinion, that is, a merciful interposition; but how partial and unsuitable is the term, and even how upbraiding is its ts application, if we are to presume to make these invidious distinctions! We thank Providence for those events that gratify our selflove, and withhold our general ascriptions of praise for his universal beneficence. "Wha at sic a time can praise the Lord?" is an exclamation which a favourite modern author has put into the mouth of a half idiot, in the midst of a tremendous storm; and ways be evil zuo 30 noiter the feeling is correct upon half ma- As one of the inconsistencies attured and imperfect principles. Where- tached to Mrs. C.'s opinions, I cannot as, on a more enlarged and just view refrain from mentioning another pasof the subject, our best emotions are sage in her Memoirs, which struck me expanded to higher strains of thanks as sadly encroaching upon the comgiving for every tie which binds us to monest feelings of humanity, and highuniversal nature, whatever to us indi- ly derogatory to the justice and goodvidually may be its temporary and ness of the Universal Parent. She says, seeming hardships and imperfections. When we read in the Mosaic disThat the usual expressions of the be- pensations of the severe denunciations lief in the partial interference of Pro- against the Canaanites, and other vidence in the concerns of individuals, neighbouring nations, for worshiping are almost exclusively limited to be- the false deities of human device, we nefits received, is obvious. Upon the are apt to think that the punishment hypothesis of Mr. T. we ought not to was more than commensurate to the make these distinctions, but either re- offence; but when we contemplate, frain from such expressions altogether, even in our own times, a period of so or refer every possible case to the much greater light and knowledge, same wise and merciful appointment. the miseries still inflicted and endured But what a horrid sense of profanation by superstition and idolatry, on the and impiety would be excited, should wretched of those Counit be said, that providentially Eve tries which know not God; when we tasted the forbidden fruit; or Cain cast our eyes on the of Jugslew his brother Abel; or the Isra- gernaut, gernaut, and see the fires Kindled to elites worshiped their golden calf! consume the frantic Widow of IndosOr, to come nearer to our own con- tan; when we try to enumerate the cerns, would not the indignation of dreadful list of horrid enormities which the civil powers, as well as the eccle- owe their origin to these debasing susiastical authorities, be let loose upon perstitions surely we must confess, any one who should say, that provi- that even the command of complete dentially Copenhagen was bombarded extermination, harsh as it may appear, by its friends; or the Manchester was issued in mercy by Him who massacres took place; or the slaugh- seeth the end from the beginning, ter, in cold blood, of 500 Arabs at not merely to the unhappy idolaHydrabad by the bayonets of English- ters themselves, to save them from men? That providentially, A turned plunging deeper and still deeper into highwayman. B lost his estate by sin and misery, but as a solemn warngaming, and C destroyed himself? ing to neighbouring nations, to thouWould such expressions be endured? sands and tens of thousands, who Yet are they not unavoidable infer- would have been corrupted by their ences, however unguarded and irreve- pernicious example, and have perperent they may appear? And do they tuated the dreadful evil from generanot shew the extreme hazard of tion to o generation Gracious heaven! culating in these opinions beyond the extermination for what? For ignopower of penetration allotted to us rance and by whom? By those who, by our Maker? Should I be accused having had superior information, were of impiety in the rashness of these perpetually plunging into the same queries, why should such a case as idolatry themselves!! It is recorded the following pass uncensured? If of Pizarro, (I think,) that having I have any just conceptions of incon- requested a friendly interview with siderate or presumptuous folly, it an Indian cacique, and the most dissurely was here displayed. The pub- tinguished persons of his empire, lic papers informed us of a fire having recommendation of the doctrines of taken place in London, and destroyed Christianity Was submitted to them, the offices of a copper-plate printer, with the assertion that the Bible, which who was known to have had in his was put into the hands of the chief, possession the large engraving repre- gave the information of the whole. senting the coronation of George IV, The cacique examined it seriously, but though most of the other plates and put it to his ear as if expecting it entrusted to his care were lost, "yet would speak, but being disappointed, providentially this one escaped." and fearful, perhaps, that it possessed petition heaven to issue its "commands" to the followers of Mahomet to extirpate the believers in Christ from the face of the globe. some secret charm which would injure use the word Trinity, we must by him, he let it fall with the timidity of them be considered as involving the alarm. Spaniards! Christians! ex- subject in perplexity and doubt, howclaimed the fanatic Pizarro, will you ever we may varnish over our own see your holy religion thus insulted, interpretations. If, then, the Israelthe word of God trampled on by a ites were selected by the Almighty Pagan? Revenge! Revenge! and as his chosen people to perpetuate prove yourselves worthy of the protec the knowledge of his Unity; at least tion of heaven! A general massacre the Mahometans are entitled to share ensued and is there in the black cata- this praise; and, coupling this merit logue of human crimes, a fact which with the atrocities and abominations holds a stronger claim upon our bit- committed in the name of Christiterest execration ? + anity, we should, to preserve our conThe infamous tribunal of the Inquisistency on the theory of Mrs. Cappe, sition is said to have caused between the years 1481 and 1759, 34,658 per sons to be burnt alive, and between 1481 and 1808, to have sentenced 288,214 to the galleys or to be im-But in the case of the Canaanites prisoned. If to these we add the ruthless persecutions over a great part of the world, which had no connexion with the Inquisition; and the bloody, infuriated and numerous national wars undertaken and continued under the prostituted name of religion or Christianity; we must be compelled to admit, that, detestable as were many of the Heathen institutions, and sanguinary as were many of their practices; yet that Christians (nominal Christians) have infinitely exceeded them all in atrocity, and sacrificed more victims in one century, than the Canaanites or Hindoos would have done in twenty. It appears to have been the general opinion of the ancient Pagan world, that every kingdom or community had its proper and stationary gods, so that when any conquest took place, the invaders adopted the mythology of the conquered as a matter of course; it was reserved for enlightened times, and for the followers of the "Prince of Peace," to make war upon each other for mere opinions, and to preach extermination in the name of the "God of mercy." Whatever may be the errors of the Mahometans respecting their partial acknowledgment of Christ and the person of their own prophet, they certainly have more correct notions of the unity of the Godhead, than the great majority of the Christian world. They plead for his simple and undivided essence; whereas as long as we * Histoire Abrégée de l'Inquisition. it is said, that it was the command of mercy," too! Venerable shade of departed excellence! however thy virtuous mind might heretofore be shaded with imperfection, bear witness now to the correctness of the views for which I am an humble advocate; that man is endowed with faculties which he can voluntarily either debase or improve; that he has the option either "to bury his talent în the earth," or to extend it a hundred fold; that more will not be required of him than has been bestowed; and that if perfectibility be denied to his limited powers, it is his bounden duty never to lose sight of the splendid and animating goal, as it is his high privilege that he shall succeed in proportion to his endeavours.” Such are a part of the anomalies which present themselves to my imagination, either with the limited views, which I have supposed to be entertained by Mrs. C., or the more extended ones of Mr. T., and such |