eternity it must therefore by some counsel be digested. There is not indeed any kind of natural effect, which either singly taken, or as it stands related to the public, may not reasonably be supposed to contain some argument of this truth: we do not indeed discern the use and tendency of each particular effect; but of many, they are so plain and palpable, that we have reason to suppose them of the rest: even as of a person, whom we do plainly perceive frequently to act very wisely, at other times, when we cannot discern the drift of his proceeding, we cannot but suppose that he hath some latent reason, some reach of policy, that we are not aware of: or as in an engine, consisting of many parts curiously compacted together, whereof we do perceive the general use, and apprehend how some parts conduce thereto, we have reason, although we either do not see them all, or cannot comprehend the immediate serviceableness of each, to think they all are some way or other subservient to the artist's designs. Such an agent is God, such an engine is this visible world we can often discover evident marks of God's wisdom; some general uses of the world are very discernible, and how that many parts thereof do contribute to them, we may easily observe: and seeing the whole is compacted in a decent and constant order, we have reason to deem the like of the rest. Our incapacity to discover all doth not argue defect, but excess of the maker's wisdom; not too little in itself, but too great perfection in the work, in respect of our capacity. The most to us observable piece of the universe is the earth, upon which we dwell; which that it was designed for the accommodation of living creatures, that are upon it, and

principally of man, we cannot be ignorant or doubtful, if we be not so negligent or stupid, as to let pass unobserved those innumerable signs and arguments that shew it if we look upon the frame of the animals themselves, what a number of admirable contrivances in each of them do appear for the sustenance, for the safety, for the pleasure, for the propagation, for grace and ornament, for all imaginable convenience, suitable to the kind and station of each! If we look about them, what variety and abundance of convenient provisions offer themselves even to a careless view, answerable to all their needs and all their desires! Wholesome and pleasant food, to maintain their life, yea, to gratify all their senses; fit shelter from offence, and safe refuge from dangers: all these things provided in sufficient plenty, and commodiously disposed, for such a vast number of creatures; not the least, most silly, weak, or contemptible creature, but we may see some care hath been had for its nourishment and comfort: what wonderful instincts are they endued with, for procuring and distinguishing of their food, for guarding themselves and their young from danger! But for man especially a most liberal provision hath been made, to supply all his needs; to please all his appetites; to exercise, with profit and satisfaction, all his faculties; to content (I might say) his utmost curiosity: all things about him do minister (or may do so, if he will use the natural powers and instruments given him) to his preservation, ease, and delight. The bowels of the earth yield him treasures

b Neque enim necessitatibus tantummodo nostris provisum est, usque in delicias amamur. Sen. de Benef. iv. 5. Vide locum op

timum.

of metals and minerals; quarries of stone and coal, serviceable to him for various usesc. The vilest and commonest stones he treadeth upon are not unprofitable. The surface of the earth, what variety of delicate fruits, herbs, and grains doth it afford, to nourish our bodies, and cheer our spirits, and please our tastes, and remedy our diseases! how many fragrant flowers, most beautiful and goodly in colour and shape, for the comfort of our smell and delight of our eyes! Neither can our ears complain, since every wood hath a quire of natural musicians, to entertain them with their sprightful melody! Every wood did I say? yes too, the woods, adorned with stately trees, yield pleasant spectacles to our sight, shelter from offences of weather and sun, fuel for our fires, materials for our buildings, (our houses and shipping,) and other needful utensils. Even the barren mountains send us down fresh streams of water, so necessary for the support of our lives, so profitable for the fructification of our grounds, so commodious for conveyance and maintaining of intercourse among us. Even the wide seas themselves serve us many ways: they are commodious for our traffick and commerce: they supply the bottles of heaven with water to refresh the earth: they are inexhaustible cisterns, from whence our springs and rivers are derived: they yield stores of good fish, and other conveniences of life. The very rude and disorderly winds do us no little service, in brushing and cleansing the air for our health; in driving forward our ships; in scattering and spreading about the clouds, those clouds which drop fatness upon our Psal. lxv. Ut omnis rerum naturæ pars tributum aliquod nobis conferret. Ibid.

grounds. As for our subjects the animals, it is not possible to reckon the manifold utilities we receive from them how many ways they supply our needs, with pleasant food and convenient clothing; how they ease our labour; and how they promote even our sport and recreation. And are we not, not only very stupid, but very ungrateful, if we do not discern abundance of wisdom and goodness in the contrivance and ordering of all these things, so as thus to conspire for our good? Is it not reasonable, that Psal.civ. 24. we devoutly cry out with the Psalmist; O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches: so is the wide and great sea, &c. To say this grace Psal. cxlv. with him; The eyes of all wait upon thee; and

15, 16.

6.

thou givest them their meat in due season: thou openest thine hand, and satisfiest the desire of Psal. viii. 4, every living thing: especially to say further; Lord, what is man, that thou art so mindful of him? and the son of man, that thou visitest him? Thou hast made him to have dominion over the works of thy hands; thou hast put all things under his feet.

Can any man, endued with common sense, imagine that such a body as any of us doth bear about him, so neatly composed, fitted to so many purposes of action, furnished with so many goodly and proper organs; that eye, by which we reach the stars, and in a moment have, as it were, all the world present to us; that ear, by which we so subtly distinguish the differences of sound, are sensible of so various harmony, have conveyed unto our minds the words and thoughts each of other; that tongue, by which we so readily imitate those vast diversities of voice and tune, by which we communicate our minds with

such ease and advantage; that hand, by which we perform so many admirable works, and which serves instead of a thousand instruments and weapons unto us; to omit those inward springs of motion, life, sense, imagination, memory, passion, with so stupendous curiosity contrived: can any reasonable man, I say, conceive that so rare a piece, consisting of such parts, unexpressibly various, unconceivably curious, the want of any of which would discompose or destroy us; subservient to such excellent operations, incomparably surpassing all the works of the most exquisite art, that we could ever observe or conceive, be the product of blind chance; arise from fortuitous jumblings of matter; be effected without exceeding great wisdom, without most deep counsel and design? Might not the most excellent pieces of human artifice, the fairest structures, the finest pictures, the most useful engines, such as we are wont so much to admire and praise, much more easily happen to be without any skill or contrivance? If we cannot allow these rude and gross imitations of nature to come of themselves, but will presently, so soon as we see them, acknowledge them the products of art, though we know not the artist, nor did see him work; how much more reasonable is it, that we believe the works of nature, so much more fine

d Archimedem arbitrantur plus valuisse in imitandis sphæræ conversionibus, quam naturam in efficiendis, &c. p. 86.

e Si ergo meliora sunt ea, quæ natura, quam illa quæ arte perfecta sunt nec ars efficit quicquam sine ratione, ne natura quidem rationis expers est habenda. Cic. de Nat. D. ii. p. 86. Quod si mundum efficere potest concursus atomorum, cur porticum, cur templum, cur domum, cur urbem non potest, quæ sunt minus operosa, et multo quidem faciliora? Ib. 89.