Let. 24. Lord BoriNGBROKE. 4²7

bave been under the care and ſuperintendency of divine pro- vidence, and even of a particular providence in the ſenſe in which we are now conſidering it; i. c. a providence which ex- tendeth 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 Jeuwiſb theocracy. which was a peculiar éonſtitution, 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 meroy and judg- ment, both national, and relating to particular perſons, more frequently than there would have been under another conſtitu- tion, 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 im- mediately puniſhing every bad one. We find frequently pathe- tical 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. I, 2. The proper ultimate reward of good men, and puniſhment of the wicked, was ſiill reſerved for a future ſtate of retributions, which, though not ex preſly mentioned in their law, was believed and expected; as appear⸗ eth from what Solomon hath ſaid concerning it, Eccleſ. iii. 16, 17. Xii. 14.

I fhall conclude this letter with taking notice of an obſerva⸗ tion of our author, which is deſigned to take off the force of an argument that Mr. Wollaſton had offered.“It will be of little ¹ ſervice,“ ſaith he,“to the ſcheme of particular providences, to ſay, ſike Wollaſton, that there may be incorporeal, or at leaſt inviſible beings, of intellecét 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 pro- vidences.“ 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,

1 Vol. v. p. 463, 464. 2 when

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