DISSERTATION I. ON PROVIDENCE. SECTION I. Of the arguments for Providence from the perfections of the Deity.. T cannot but be a matter of anxious enquiry with every confiderate per fon, how far he has reafon to think well of that world in which he exifts, and of its laws and adminiftration. If about this no fatisfaction can be obtained, there will be an end of all the chief comforts and hopes of reasonable beings, The courfe of events must be viewed with fufpicion, and the world contemplated with difgust and B 2 pain, pain. The doctrine of Providence, there fore, is plainly of the highest importance; and the writer of the following Differtation can want no apology for attempting to affift in explaining and defending it, though he fhould fall fhort of his aim, and be able to do no more than fhew a good intention, and perhaps engage a few to join with him in carefully reviewing a fubject that cannot too often employ our thoughts. 1. What I fhall begin with will be an account of fome of the principal arguments that prove an unerring Providence. If it can be proved that the Deity adminifters all the affairs of the world, and extends his care to every created being in fuch a manner that nothing hard or oppreffive, nothing inconfiftent with rectitude and wif dom in the government of events ever comes to pass; or, in other words, if it can be proved" that all the occurrences in nature "are under perfectly wife and good direc"tion;" then the doctrine of Providence, in the highest and ftricteft sense of it, will be established: There are two ways of proving this. One, from the confideration of the Divine perfections. The other, from what falls under our notice of the frame and conftitution of the world. Let us firft confider the evidence arifing from the former of these heads. We have the best reasons for afcribing to the Deity all poffible excellence; or for conceiving of the first cause as a Being abfolutely perfect. In the idea of absolute perfection is implied infinite power, wisdom, and goodness; and in these, such a providence over all things as has been mentioned. The Deity cannot be an indifferent spectator of the series of events in that world to which he has given being. His goodness will as certainly engage him to direct them agreeably to the ends of goodness, as his wisdom and power enable him to do it in the most effectual manner. Thus we muft |