Who can account for the late motion in the waters? Not only that of the sea, and rivers communicating therewith, but even that in canals, fishponds, cisterns, and all either large or small bodies of water? It was particularly observed, that while the water itself was so violently agitated, neither did the earth shake at all, nor any of the vessels which contained that water. Was such a thing ever known or heard of before! I know not, but it was spoken of once, near eighteen hundred years ago, in those remarkable words, “There shall be σεισμοί (not only _earthquakes_, but various _concussions_ or _shakings_) in divers places.” And so there have been in _Spain_, in _Portugal_, in _Italy_, in _Holland_, in _England_, in _Ireland_; and not improbably in many other places too, which we are not yet informed of. Yet it does not seem, that a concussion of this kind, has ever been known before, since either the same, or some other comet revolved so near the earth. For we know of no other natural cause in the universe, which is adequate to such an effect. And that this is the real cause, we may very possibly be convinced in a short time. But alas! why should we not be convinced sooner, while that conviction may avail, that it is not chance which governs the world? Why should we not now, before _London_ is as _Lisbon_, _Lima_, or _Catanea_, acknowledge the hand of the Almighty, arising to maintain his own cause? Why, we have a general answer always ready, to screen us from any such conviction: “All these things are purely natural and accidental; the result of natural causes.” But there are two objections to this answer: first, it is untrue; secondly, it is uncomfortable. First, If by affirming, “All this is purely natural,” you mean, it is not providential, or that God has nothing to do with it, this is not true, that is, supposing the bible to be true. For supposing this, you may discant ever so long on the natural causes of murrain, winds, thunder, lightning, and yet you are altogether wide of the mark, you prove nothing at all, unless you can prove, that God never works in or by natural causes. But this you cannot prove, nay none can doubt of his so working, who allows the scripture to be of God. For this asserts in the clearest and strongest terms, that _all things_ (in nature) _serve him_: that (by or without a train of natural causes) he _sendeth his rain on the earth_, that he _bringeth the winds out of his treasures_, and _maketh a way for the lightning and the thunder_: in general, that _fire and hail, snow and vapour, wind and storm fulfil his word_. Therefore allowing there are natural causes of all these, they are still under the direction of the Lord of nature. Nay, what is nature itself but the art of God? Or God’s method of acting in the material world? True philosophy therefore ascribes all to God, and says in the beautiful language of the wise and good man,