“What will ye do in the day of visitation and in the desolation which shall come from far, to whom will ye flee for help?” Such is the enquiry which has been already addressed to the nation at large; to real, and to nominal Christians; let the faithful servants of the Lord throughout the land cause it to be sounded in the ears of a sinful nation; and let each use the utmost extent of his individual influence, in co-operation with others, to endeavour to rouse, through the Divine blessing and guidance, a people sunk into religious indifference and apathy. They are “visited,” and that not “after the visitation of all men;” for a pestilence as new in character, as fatal in its effects, has overtaken them; and their visitation has indeed come from far, for it has travelled from the remote bounds of their colonial empire. Still we have too much cause to apprehend that there are thousands who have never considered the awful character of the visitation, nor asked themselves the question, to whom shall we flee for help? An irreligious age is little inclined to recognise the hand of God in the course of events, which are generally ascribed to natural causes and human means. But philosophy as well as Revelation will satisfy the mind of every impartial and deep enquirer, that nature must work under the control and direction of the great Author of nature. It would be to practically deny that God was the great governor of the universe, to suppose that nature or chance was allowed, unchecked and unguided, to produce the mighty results often referred to its sole agency. Sherlock has stated this with great force and clearness. “The same wisdom and power which made the world must govern it too: it is only a creating power that can preserve: that which owes its very being to power must depend upon the power that made it, for it can have no principle of self-subsistence independent of its cause: it is only creating wisdom that perfectly understands the nature of all things, that sees all the springs of motion, that can correct the errors of nature, that can suspend or direct the influence of natural causes, that can govern hearts, change men’s purposes, inspire wisdom and counsel, restrain or let loose their passions. It is only an Infinite Mind that can take care of all the world; that can allot every creature its portion; that can adjust the interests of states and kingdoms; that can bring good out of evil, and order out of confusion.” {93} It would, therefore, be not less unphilosophical than unchristian to ascribe to any spontaneous operations of nature, a new and terrible pestilence, which has swept away more than twenty millions of human beings from the face of the earth. Nor may it be accounted for by an extraordinary combination of accidental circumstances; for “the most unexpected events, how casual soever they appear to us, are foreseen and ordered by God.” “For can we think