nary action of mind on body, or body on mind."* And indeed it cannot without the highest absurdity be denied, that God can work upon the spirits of men by an immediate influence, and yet in such a way as is perfectly agreeable to their rational natures, and which may not put any constraint upon the freedom of their wills. And many cases may be supposed, in which his doing so may answer valuable ends. It may also be easily conceived, that he can make impressions upon men's minds by various other means, which he may make use of in his wise and sovereign providence to this purpose, without at all infringing the order of things in the natural or moral world.

He farther argues, that to suppose a providence extending to individuals, and particular occasional interpositions, "is to suppose that there are as many providences as there are men;" or, as he elsewhere expresseth it, that "common providence would break into a multitude of particular providences for the supply of wants, and grant of petitions." But there is no real foundation for this pretence. There is one universal providence, which may be considered as extending to particular persons and cases, all of which are perfectly known to God, and (as was before hinted), occasion no confusion or distraction in his infinite mind. Our author indeed declares, that "they who have attempted to show that God may act by particular and occasional interpositions, consistently with the preservation of the general order, appear to him quite unintelligible." If it were so, our not being able distinctly to show how particular occasional interpositions may consist with the doctrine of a general providence, would be no argument at all against it; since, as he himself observes upon another occasion," It is impertinent to deny the existence of any phenomenon, merely because we cannot account for it." And yet we may easily conceive in general, that they are perfectly reconcileable, since, as hath been already hinted, these occasional interpositions are usually no more than the applications of the general laws of providence to particular cases and circumstances. That there may be, or that there have been, such interpositions, he does not pretend absolutely to deny; but he says, that" we have no foundation for them in our own experience, or in any history except that of the Bible." || And yet soon after observes, that "every religion boasts of many instances, wherein the divine providence has been thus exercised." And certain it is, that this hath been the general sentiment of mankind. Besides the ordinary course of things, which is to be regarded as under the constant care and direction of a sovereign providence, there have been events of a remarkable and uncommon nature, though not properly miraculous, of which there are accounts in the most authentic histories, and in which men have been apt to acknowledge a special interposition of divine providence. The most important events have been brought about by the seemingly smallest and

most unlikely means. Things have been often strangely conducted through many intricate turns to produce events contrary to all human expectation. Actions have been over-ruled to effects and issues quite opposite to the intentions of the actors. The most artful schemes of human policy have been strangely baffled and disappointed. Surprising changes have been wrought upon the spirits of men, and restraints laid upon their passions, in a manner that can scarce be accounted for, and upon which great events have depended. Such things have naturally led mankind to acknowledge a divine hand, and a providence, over-ruling human affairs. I am sensible many of those who honour themselves with the title of free-thinkers will be apt to ascribe this to superstition or enthusiasm. But what right have they to pronounce against the general sentiments of mankind, and which seem to have arisen from the observation of events which argue the over-ruling interposition of a superior invisible agency?

He observes, with a sneer, that "there is many an old woman who his ready to relate, with much spiritual pride, the particular providences that attended her and hers."* As to the charge of spiritual pride, it is no more than he hath advanced against all that believe a particular providence, interesting itself in the affairs of men; the belief of which he imputeth to high notions of human importance. That he himself had high notions of his own sagacity cannot be doubted; but the sentiments he is pleased to ascribe to the old woman, seem to me to be more reasonable, and would, if generally entertained, have a much better influence on mankind than his own. Is it not much better, and more agreeable to reason and nature, for dependent creatures to regard the benefits they receive, and the good events which befall them, as owing to the interposition of a most wise and benign providence, and to acknowledge with thankfulness the condescending care and goodness of God, in such instances; than to pass them over with a regardless eye, from an apprehension that God doth not concern himself with the affairs of men; that he is utterly unmindful of individuals, and taketh no notice of their actions, or of the events that relate to them? And this is the goodly scheme which this author hath taken so much pains to establish.

But he urgeth, that it is of no use to acknowledge particular interpositions of divine providence, since they cannot be distinguished from events that happen in the course of God's general providence." The effects," saith he, "that are assumed of particular providences, are either false, or undistinguishable from those of a general providence, and become particular by nothing more than the application which vain superstition or pious fraud makes of them." And he observes, that this holds with respect to the case not only of particular persons, but of collective bodies. "Their circumstances are so nearly alike, and they return so often to be equally objects of these supposed providences, that no man

* Bolingbroke's Works, vol. v. p. 418. + Ibid. p. 420. See also p. 450.

V

will dare to determine where these providences have been, or should have been employed, and where not."* It appears then, that though he sometimes seems to acknowledge the care of divine providence as extending to collective bodies, though not to individuals, yet in reality he does not admit that providence interposes with regard to the one more than the other; or that in either case we can justly ascribe any of the events that befall men, whether individually or collectively considered, to divine providence; since we cannot discern or distinguish in what events providence has been employed, and in what not. But the truth is, we need not be put to the difficulty of thus distinguishing, if we believe that providence is really concerned in them all. It over-ruleth both the affairs and events relating to nations and to particular persons, disposing and governing them in the fittest manner, according to what seemeth most fit to his infinite wisdom, to which all circumstances are perfectly known. And even where the events seem contrary, prosperous to one nation or particular person, adverse to another, providence is to be regarded in both. For we can never err in judging that all events whatsoever are under the wise direction and superintendency of a sovereign providence, though, when we undertake to assign the particular reasons of God's providential dispensations, we may easily be mistaken.

Our author farther objecteth against the doctrine of a particular providence, that it supposes all mankind to be under an universal theocracy like the Jewish; and he observes, that even in that case it would not have the effect to engage men to virtue, or deter them from vice and wickedness, any more than it did the Jews. But he here confoundeth things that are of distinct consideration. The heathens, and all mankind in all ages, have been under the care and superintendency of divine providence, and even of a particular providence, in the sense in which we are now considering it; i. e. a providence, which extendeth to the individuals of the human race, inspecting their actions, and disposing and governing the events relating to them. But they were not under the Jewish theocracy, which was a peculiar constitution, established for very wise purposes, the reasons and ends of which I shall afterwards have occasion more particularly to consider. At present I shall only observe, that though under that constitution we may justly suppose there were extraordinary interpositions in a way of mercy and judgment, both national, and relating to particular persons, more frequently than there would have been under another constitution; yet the design of it was not, as our author supposes, that providence should interpose for giving a present immediate reward to every good man, and every good action, and for immediately punishing every bad one. We find frequent pathetical complaints even under that dispensation, of the calamities and sufferings of good men, and the prosperity of the wicked. This gave occasion to the 37th and 73d Psalms. See also Psalm xvii. 14.-Jer. xii. 1, 2. The proper ultimate reward of

good men, and punishment of the wicked, was still reserved for a future state of retributions, which, though not expressly mentioned in their law, was believed and expected; as appeareth from what Solomon hath said concerning it, Eccles. iii. 16, 17. xii. 14.

I shall conclude this letter with taking notice of an observation of our author, which is designed to take off the force of an argument that Mr. Wollaston had offered. "It will be of little service," saith he, "to the scheme of particular providences, to say, like Wollaston, that there may be incorporeal, or at least invisible beings, of intellect and powers superior to man, and capable of mighty things; and that these beings may be the ministers of God, and the authors of those providences." He pretends, that there is no proof that there are such beings; and ridicules the doctrine of Genii or Dæmons, as having been "owing to ancient astrologers, and the knaves or madmen that professed theurgic magic." And he argues, that "if these angels act by the immediate command of God, it is in opposition to his general providence, and to supply the defects of it; and that it is to give up the government over mankind to those beings.' But it is with an ill grace that this writer seems here to question the existence of angels, when yet he frequently intimates, that there are many orders of beings much superior to man, and that man is of the lowest order of intellectual beings. He represents it as a thing highly probable, that "there is a gradation from man through various forms of sense, intelligence, and reason, up to beings unknown to us, whose rank in the intellectual world is even above our conception." And that "there may be as much difference between some other creatures of God and man, as there is between man and an oyster." And if it be allowed, that there are created intelligences much superior to man, where is the absurdity of supposing that they are employed by divine wisdom as the instruments and agents of providence in its administrations towards the human race? Higher orders of creatures may, in the original plan of providence, be designed to assist, and exercise some superintendency over the lower. It may reasonably be conceived, that this may contribute to promote the beauty and order of the universe, and to connect the different orders of beings, and to carry on a proper intercourse between them. It is certain, that the existence, and the interposition of such beings on special occasions, have been generally believed by mankind in all ages. And it is clearly determined in the revelation contained in the holy Scripture; so that it may be now assumed not merely as a reasonable hypothesis, but as a truth that can be depended upon. Nor does the making use of angels as agents or instruments in the administrations of providence argue any defect of providence, as he is pleased to insinuate, which still oversees and directs the whole. For when God makes use of instruments in the course of his providence, it is not because, like human governors, he is unable to do it immediately by himself, and cannot be personally present for he is still present to every part of the creation; and all Ibid. vol. iv. p. 177.

* Works, vol. v. p. 463, 464. + Ibid. p. 329, 330.

things are under his direction and superintendency. But he is pleased to make use of some of his creatures as instruments in conferring benefits, or inflicting chastisements upon others, for the better carrying on the order and economy of his kingdom, and for many wise ends which we cannot pretend at present distinctly to assign.

In my next I shall consider what Lord Bolingbroke hath offered concerning the immortality of the soul, and a future state of retributions, which will let us farther into the true intention of his scheme.

I am, &c.

LETTER XXV

Favourable Declarations of Lord Bolingbroke concerning the Immortality of the Soul, and a future State.-He represents it as having been believed from the earliest Antiquity, and acknowledges the great Usefulness of that doctrine.-Yet it appears from many Passages in his Works, that he himself was not for admitting it.—He treats it as an Egyptian invention, taken up without Reason, a vulgar error, which was rejected when Men began to examine.-He will not allow that the Soul is a spiritual Substance distinct from the Body, and pretends that all the Phenomena lead us to think that the Soul dies with the Body.-Reflections upon this.-The immateriality of the Soul argued from its essential Properties, which are entirely different from the Properties of Matter, and incompatible with them.-The Author's objections answered.-Concerning the moral Argument for a future State drawn from the unequal Distributions of this present State.-Lord Bolingbroke's Charge against this Way of arguing, as blasphemous and injurious to divine Providence, considered.— His great Inconsistency in setting up as an Advocate for the Goodness and Justice of Providence.-That Maxim, "Whatever [is, is best," examined.-If rightly understood, it is not inconsistent with the Belief of a future State.

SIR,

HAVING considered the attempt made by Lord Bolingbroke against God's moral attributes, and against the doctrine of providence, as exercising a care and inspection over the individuals of the human race, I now come to another part of his scheme, and which seems to be designed to set aside the immortality of the soul, and a future state of retributions. I join these together, because there is a close connection between them, and his Lordship frequently represents the one of these as the consequence of the other.

That I may make a fair representation of his sentiments, I shall first produce those passages, in which he seems to express himself very favourably with respect to the doctrine of a future state, and then shall compare them with other passages which have a contrary aspect, that we may be the better able to form a just notion of his real design.

He observes, that "the doctrine of the immortality of the soul,