Now, who can say that it is the same thing, whether human souls are created _immediately_ for human bodies, or whether they come into them out of some _pre-existent state?_ For aught we know, one of these ways may be exceeding _fit_ and _wise_, and the other as entirely _unjust_ and _unreasonable_; and yet, when Reason examines either of these ways, it finds itself _equally perplexed_ with difficulties, and knows not which to chuse: but if souls be immaterial [as all philosophy now proves] it must be one of them. And perhaps, the reason why God has revealed so little of these matters in holy Scripture itself, is, because any more particular revelation of them, would but have perplexed us with greater difficulties, as not having capacities or ideas to _comprehend_ such things. For, as all our natural knowledge is confined to ideas borrowed from _experience_, and the use of our _senses_ about _human things_; as Revelation can only teach us things that have some likeness to what we already know; as our notions of equity and justice are very limited, and confined to certain actions between man and man; so, if God had revealed to us more particularly, the origin of our souls, and the reason of their state in human bodies, we might perhaps have been exposed to greater difficulties by such knowledge, and been less able to vindicate the justice and goodness of God, than we are by our present ignorance. HUMAN REASON. Footnote 36: _See Quest._ lxxxvi. Quest. XVIII. QUEST. XVIII. _What are God’s works of Providence?_ ANSW. God’s works of Providence are his most holy, wise, and powerful preserving and governing all his creatures; ordering them, and all their actions, to his own glory. In speaking to this answer, we must consider what we are to understand by providence in general. It supposes a creature brought into being; and consists in God’s doing every thing that is necessary for the continuance thereof, and in his ordering and over-ruling second causes, to produce their respective effects, under the direction of his infinite wisdom, and the influence of his almighty power. It is owing to this that all things do not sink into nothing, or that every thing has what it wants to render it fit to answer the end designed in the creation thereof. Pursuant to this general description of providence, it may be considered as consisting of two branches, namely, God’s upholding, or preserving, all creatures; and enabling them to act by his divine concourse or influence: and his governing or ordering them, and all their actions, for his own glory.