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the common affairs of life, and he cautions us against ascribing the success to ourselves even in these or: dinary matters—“ Beware that thou forget not the Lord thy God, lest when thou hast eaten and art full, and hast built goodly houses and dwelt in them, and when thy herds and thy flocks multiply, and thy silver and thy gold are multiplied, and all thou hast is multiplied, then thy heart be lifted up and thou forget the Lord thy God, and say in thine heart—My power and the might of my hand hath gotten me this wealth. But thou shalt remember the Lord thy God; for it is he that giveth thee power to get wealth”*-Even in such common instances we must not leave God our strength out of the question, nor be guilty of the idolatry of “sacrificing to our own net, and burning incense to our own dragt”.
Nay in the holy scriptures, the improvments of farming itself are ascribed to God—“ Doth the plough-man plough all day to sow, doth he break the clods, &c.--this also cometh forth from the Lord of hosts, who is wonderful in counsel and excellent in workings.”
To God also are we indebted for a mechanic spirit that gives men power over matter and motion; and instructs them in geometry, engraving, painting, architecture, and all the curious arts that serve either for ornament or use in life. The eternal wisdom of God claimeth the “ knowlege of witty inventions||."
* Deut. chap. 8. V. 11.--17 | Hab. chap. 1. V. 16. I Isaiah, chap. 18. V. 24. &c. Pr ov. chap. 8.
The same spirit that teaches the bee, the spider, and silkworm, to build, to weave and to spin, was given in a superior degree to Bezalel and Aholiah to enable them to erect God's tabernacle; and to Solomon to raise his stupendous temple. The same spirit guided the illustrious Newton through the deepest researches of philosophy; and to it we are indebted for the geometrical labours of Euclid, and Archimedes, and Palladio and a thousand others, in all the various branches of wisdom and knowledge, who were truly enlightened with strong rays of wisdom from the father of lights and fountain of knowlege. He that formed the ant, and the bee, though void of reason, to a sort of inferior policy and government, has also in all ages bestowed a spirit of wisdom and
government on chosen men, to enable them to plan and to execute wise laws and salutary schemes for the felicity of their species. Moses was, in a supernatural way, taught of God; and Solon, Lycurgus, Numa Pompilius and many others, even among the heathen, derived a ray of light from that eternal wisdom, mentioned, Prov. 8. above quoted, which says“ council is mine and sound wisdom. By me kings rule and princes decree justice”—From the beginning of time, God has given gifts to men, though in various measures and manners; and the best and wisest, in all ages, have not failed to discern and acknowlege these gifts.
But in a more especial degree, the hand of God is visible in the conduct of war and the fate of kingdoms. “He is the Lord of hosts, the God of battles; who teacheth the hands to war and fingers to fight*; who girdeth with strength for battlet; who breaketh the bow and cutteth the spear in pieces and burns the chariot in the fire.”—“ He held up the hands of Cyrus, and opened before him the gates of brass and cut in sunder the bars of iron, and girt him with strength, though he knew him notf.” He raised the Assyrian to be a rod of his anger, and sent him against the people of his wrath, to take and to spoil and to tread down as the mire of the streets*. And yet when these people humbled themselves and the Assyrian grew proud, God punished his stout heart, and his proud looks, and cut off his army by the destroying Angel.
The use of these reflections, especially the latter part of them, need hardly be pointed out to a protestant reader, after so signal an interposition of the divine providence, in favour of the British arms, as we have lately experienced. In the midst of our joy, it is hoped, we will not forget to raise our songs of triumph to the God of armies, the supreme ruler of nations, and guardian of the protestant cause!
• Psalm, 144.
THE HERMIT, No. VIII.
Oh! for a sight of him my soul adores!
TWELVE months have now elapsed since I first began to offer my occasional speculations to the public, through the channel of the American Magazine. And, as I have employed my pen upon none but the most serious and important subjects, I flatter myself that, among the numerous readers of that work, many grave and sober Christians have reaped some benefit and consolation, from the fruits of my labours.
I have already explained the motives of my secession from this world of vanity and strife, and have given a short description of the ancient patriarchal life, together with those divine joys and soul-felt raptures, that spring from solitude and heavenly musing. I have drawn the most amiable and just picture, in
I have pre
my power, of the religion and government of my country; and, on a day solemnly dedicated to that purpose, have joined my prayers to those of the public, for the eternal preservation and prosperity of what . we hold so dear. I have endeavoured to display the power and perfection of the Christian religion as revealed in the books of the Old and New Testament, and especially in that point where all institutions besides it have been vain and fruitless. I have shewn how efficacious it is to support its humble votaries, in that hour when every other support fails. sented the dying Christian in that transcendent degree of lustre, which he derives from his holy profession, and endeavoured to prove, that when we have tried every other expedient, it will be found“ that our only comfort is to be drawn from the Gospel-promises, an intimate conviction of its saving efficacy, and a sublime trust in the adorable goodness of its lovely author."
In order to keep alive this trust among my fellow mortals, I was, in my last, recounting some of the works and wonders of God's providence, and shewing that, in the least as well as the greatest things, he is the same all-ruling, all gracious and all-powerful being! I was ravished with the thought, and wish ing to see him, and know him, and be able to describe him to others as he is! When they shall say unto me, what is his name? What shall I say?
This is an important question; but, when I begin to meditate an answer, I am struck with astonish: ment, and pause at the very