47 ib. 69 104 Line 12. for thine, r. thy. 13. for a period, put a femicolon. 34. and 35. for their honefly, r. the bonefty of the 4. for with, r. without. 115 124 25. for nor, r. not. [1] ΑΝ ESSAY To demonftrate The truth and certainty of a particular T providence. HE providence of God, in its general idea, fuppofeth his government of the world, by giving laws to the various diftinct parts of it; laws fuitable to their different natures, and by which the conftitution of the whole is preserved. This general providence confifts of various laws or methods of the divine conduct, by which all the constituent parts are governed: or the general, is made up of particulars. e. g. there is one kind of law, that matter, the most inert and paffive is put under; fuch as the ftratas of earth, and the layers of minerals, &c. another to herbs, vegetables, plants and trees: another to brute animals; of thefe again there is great variety, as they are the inhabitants of the air, land, or water. And other laws yet, refpecting creatures endued with reafon and freedom. Thefe laws, I understand, to import active impreflions of Deity that produce the feveral phenomena in the regular fucceffion. Which active impreffions are as neceffary in one, as in another moment of exiftence, to the prefervation of the prefent conftitution. For what can law, intending the mere fimple volition of a Being, fignify to fenfelefs, unintelligent matter? The idea of God's bidding this earth turn upon her axis dai B ly, ly, and perform her annual revolutions, would be of no fignificancy, if understood of mere command, or abstract volition. The will of God, or his laws, refpecting his creation, are operative laws, which imply the perpetual impreffion of his power. Gravitation and attraction are furely no other than the energy of Deity. The wonderful regular fucceffion of diftinct fpecies of plants and animals, are the produce of thefe active impreffions of power, power endued with defign, or intelligence. A particular, I understand, as diftinguishable from a general providence, thus. The general, includes thofe feveral laws which are effential to their different fubjects: fuch as those of gravitation, attraction and electricity, the laws which guide the movements of inert matter. Vitality and a fort of inftinctive freedom, guide the action of the brutal creation; diverfified according to their diftinct natures. Truth, or the will of God, the law of reafon, the rule of free, moral agents. Which general laws are not violated in the exercife of a particular providence, tho' in fpecial, or particular interpofals of power, diftinct individuals are either aided, or reftrained by the freedom of its operations, in ways diftinct from and independant of the operation of thofe general laws; but, in all given cafes, fubfervient to them. Thefe principles I will endeavour to demonftrate. It appears, that a wide difference takes place in the laws by which God is faid to govern rational and free creatures. In thefe, there appears a capacity of attending, or not, to the fignifications of the creator's will, refpecting his creature's obedience: tho, at the fame time, the rational and free creature is, in other refpects, relative to his natural existence, as neceffarily fubject to thofe laws, as is the moft inert piece of matter. Thofe Those laws, or fignifications of God's will, refpecting which, man is at liberty either to attend or not, thefe do not at all imply fuch fort of energy as thofe other laws do, to which there is a neceffary, and mechanical fubjection. But as this is the moft exalted idea we are capable of forming, of God's creation, diftinguished from his natural, by the term, moral government, will or providence; we may expect, that fince his natural laws are fubordinate, fo they will be found fubfervient to the moral: or, that as his active power is ever needful to the government and prefervation of the natural world, it will always be fo directed, as may moft conduce to the perfection and glory of the moral constitution. Hence, upon the fuppofition, that none of the creatures below man, inhabiting this globe, are capable of moral government; one fingle man freely fubjecting to the law, or moral will of God, is of more importance, in the fcale of being, than all thofe inferior exiftences. And of confequence, the care of the governour, or his regard for him, will be proportioned to the capacity and dignity of his creature. But man, free either to attend, or not, to the moral law of his maker, fuppofeth very great variation of his character; as either yielding or refufing fuch obedience. In fuch variation of character there must be a change of regard from the governor: for he cannot have the fame idea and refpect, to an obedient, as he has to a difobedient creature. Yet upon the fuppofition that he' does not exercife an active providence, or is not at liberty to interpofe; there will be no different treatment of man, either to reprove, rebuke, recover, or reftrain him. We alfo know by experience, that the utmost of thofe capacities and abilities given us, or atB-2 tain ble tainable by us, are not equal to the efcapes of danger and evil, which do actually take place. And what might be faid of the incapacities of the giddy, childish and youthful feafons? Let men reflect, who have made any obfervation. Sudden incidents, and occurrences take place, in mature age, which did not at all belong to our forefight or providence; and we are ftruck with furprize at the deliverance vouchfafed us! How often do we fee it reasonable to own the protection, and to lift up our hearts to the protector, faying, thou best kept mine eyes from tears, my feet from falling, and my foul from death! We take no ftep in life fecure, abfolutely fecure from hidden, unforeseen danger. We know this from the many evil occurrences that affect others, in like circumftances. And we experience that the evils, which we call, cafualties to others, are not too many memento's of our own conftant dependance. The very conftitution of an human body, that infinitely complex machine, is fuch, that its health and fafety, its vigour and abilities are not within the power of the moft temperate, and watchful; the circulation of the blood and nervous fluid, is not under our command. Nor can the deepeft enquirers into nature, refolve the first fprings of their movement into any thing elfe but the impreffion of Deity, in whom we live, and move, and are. The energy of medicine to relieve and restore, muft have the fame fource: as appears, from numberless inftances which prove the fcandal of the moft skilful phyficians. The crafts, or ftate of the bodily conftitution, has ordinarily a confiderable influence on the mind; but as God has formed the mind of man for truth and virtue, it is but reasonable to conclude, that he fhould have fuch an actual fovereignty |