We are then necessarily driven to the fourth supposition, that the Deity sometimes interferes by his particular Providence, and sets aside the events which would otherwise have been produced in the course of nature or by the free agency of men, and this is perfectly agreeable with what we can know of his attributes and perfections. But as some may doubt whether it is possible there should be such a thing as free agency in creatures, I shall just offer one short argument on that account, and proceed to show how the duty of religion necessarily follows the belief of a providence. You acknowledge that God is infinitely powerful, wise and good, and also a free agent, and you will not deny that he has communicated to us part of his wisdom, power and goodness; that is, he has made us in some degree, wise, potent and good. And is it then impossible for him to communicate any part of his freedom, and make us also in some degree free? Is not even his infinite power sufficient for this? I should be glad to hear what reason any man can give for thinking in that manner. It is sufficient for me to show it is not impossible, and no man, I think, can show it is improbable. Much more might be offered to demonstrate clearly, that men are in some degree free agents and accountable for their actions; however, this I may possibly reserve for another separate discourse hereafter, if I find occasion. Lastly. If God does not sometimes interfere by his providence, it is either because he cannot, or because he will not. Which of these positions will you choose? There is a righteous nation grievously oppressed by a cruel tyrant, they earnestly intreat God to deliver them. If you say he cannot, you deny his infinite power, which [you] at first acknowledged. If you say he will not, you must directly deny his infinite goodness. You are of necessity obliged to allow that it is highly reasonable to believe a providence, because it is highly absurd to believe otherwise. Now, if it is unreasonable to suppose it out of the power of the Deity to help and favor us particularly, or that we are out of his hearing and notice, or that good actions do not procure more of his favor than ill ones; then I conclude, that believing a providence, we have the foundation of all true religion, for we should love and revere that Deity for his goodness, and thank him for his benefits; we should adore him for his wisdom, fear him for his power, and pray to him for his favor and protection. And this religion will be a powerful {295} regulator of our actions, give us peace and tranquillity within our own minds, and render us benevolent, useful and beneficial to others. * * * * * LETTER FROM ANTHONY AFTERWIT. _Mr. Gazetteer_,--I am an honest tradesman who never meant harm to any body. My affairs went on smoothly while a bachelor; but of late I have met with some difficulties of which I take the freedom to give you an account.