he had formed it. And it would be no less irrational and abfurd to pretend that he will not do it. For For upon what Foundation can this be alledged? Is it that he thinks it beneath him? But furely it cannot be unworthy of his divine Majefty, to take care of thofe Things which he did not think it beneath him to create. On the contrary, to neglect them would be much more unworthy and unbecoming him. Or is it that he will not be at the Trouble of looking after them? As if the Happinefs of the Supreme Being confifted in an eternal unactive Indolence; or as if it could be any Trouble or Difficulty to an almighty and infinite Mind, who is effential Life and Activity, and who is every where prefent, and knoweth all Things, to preserve and govern every Part of the World which he himself created, and to which he is always prefent. Or fhall we fuppofe that the kind Parent of the Universe, who hath implanted in all Creatures a natural Love to their own Offspring, and hath caused them to approve fuch a Temper as is proper and becoming, doth yet himself caft off all Regard and Affection towards his Creatures, the Productions of his own Power and Good-nefs? If therefore it cannot be pretended either that God cannot, or that he will not take care of the World which he hath made,

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we have the highest Reason knowledge that he actually doth take care of it, and doth preferve and govern it. And indeed this may be juftly concluded from the beautiful Order which is ftill maintained in this univerfal System. The Frame of Nature, fo grand and ftupendous, and confifting of fuch numberless Parts, continueth to be preferved and conducted with such a steady and wonderful Regularity, as manifeftly fhews the conftant Superintendency of a most wife and powerful prefiding Mind. Some indeed, by aftrange Way of Reasoning, have endeavoured to draw a contrary Conclufion from this. Obferving that Things generally go on in a fettled Course, and according to ftated Laws, agreeably to what is called the Nature of Things, they have imagined that this is owing to a blind Neceffity and Fate, and to a neceffary Connection of natural Causes, independent on the Will of a fupreme Governor. But this is highly abfurd. It is in effect to say, that because Order prevails, and Things are conducted by wife and fteady Rules, therefore they are not under the Direction of Wisdom and Intelligence, when on the contrary, this is one of the ftrongest Proofs of it. And if Things were otherwife, it would look as if they were not wifely directed, but were left to an -B 4

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uncertain giddy Chance. When inanimate Nature proceedeth in a regular fixed Way, this cannot be owing to itself; for blind unintelligent Nature is not properly capable either of prescribing or following Rules. It must therefore be afcribed to a wife and powerful Intelligence, which appointed what is called the Course of Nature, and continually directeth and prefideth over it.

Rational and moral Agents, which, by the Condition of their Natures, have a Power of determining their own Actions, cannot be supposed to be governed in the fame manner as the material and inanimate World. There must be Allowance made for the Exercife of their Liberty, as free Agents, yet ftill under the conftant Superintendency of the fuperior Being who first formed them, and on whom they continually depend. And, with respect to them likewife, there are general Rules, according to which Providence ordinarily proceedeth in the Government of the moral World, and which manifeft a prevailing wife and righteous Administration; as I fhall have Occafion to fhew in the farther Prosecution of this Subject. There are alfo many particular Incidents and Appearances in the Course of human Affairs, which naturally lead confidering Minds to the Acknowledgment of a wife and so

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vereign Providence: fuch as, That the most important Events are fometimes brought about by the feemingly smallest most unlikely Means: That Things are conducted, as by a superior invisible Agency, through many intricate Turns, to produce Events contrary to all human Expectation; and Actions are over-ruled to Effects and Iffues quite contrary to the Intentions of the Actors: That hidden Things, and the darkest Defigns, are often strangely brought to Light, and thereby great Mifchiefs prevented, and the most artful Schemes of human Policy baffled and difappointed: That furprifing Changes are wrought upon the Spirits of Men, and Reftraints laid upon their Paffions, in a manner that can fcarce be accounted for, and upon which great Events have depended. Many fuch Things have happened in all Ages and Nations. And any one that is acquainted with the Hiftory of Mankind, or who hath made wife and just Reflections upon Events, will eafily obferve many Things, not only in the Affairs of Nations, but of particular Perfons, yea, and relating to himself and his own Concernments, which can scarce be reasonably attributed to any Thing but an over-ruling Providence, both in a Way of Mercy and of Judgment.

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The Inspection and Superintendency of Divine Providence may be farther argued from previous Significations of future Events, which no human Sagacity could foresee; Inftances of which may be met with in the most credible Accounts of Antiquity, but no where so fully as in the Holy Scriptures. There we have many exprefs Predictions recorded, relating to the State of the World and of Mankind, the Rife and Fall of Empires, furprising public Revolutions, and national Bleffings or Calamities, as well as many remarkable Incidents with regard to particular Perfons, fome of them foretold many Ages before they came to pass. This fhews that there is a moft wife and comprehenfive Mind which fuperintendeth the Affairs of Men. The fame Thing may be concluded from feveral Things that have been done from Time to Time out of the natural and ordinary Course, for wife and excellent Purposes: of fome of which we have as much Reason to be affured, as of any Facts whatsoever; fince they come to us with an Evidence that can scarce be rejected, without rejecting and destroying all histori+ cal Evidence.

Finally, What a miferable World would this be without a Providence! If a Kingdom, a City, or Family, without a Head or Director, is apt to fall into Confufion;

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