The Exiftence of G 0 D. ~ ~~rra\~~i~~d~\e:~h ~~~~;e ;~~e~tu~~f:e~rp;~;al:;n:,n~;:::ero~ ~~~~~· o~e~~~".,~;. ~ For ifwe confider the diverfity of its Parts, the multitude and variety offenfitive Natures of which it con{if\s, and the Art whereby 'tis fram'd according to the mofl: noble Idea and defign of highef\ Wifdom, 'tis evident it was principally made for Man, there being an adequate correfpondence between them, with regard to his faculties and the objects. 'Tis true the Angels undcrll:and more perfectly than ~an the Union, Order and Beauty of the World, an incomparable proof of the Maker's Perfections, but they are not capable of knowledge or pleafure by ta(\es, fmells, founds, which are only proportion'd to tmke impreffions on material Organs. And is it agreeable to Wifdom that an Object purely Senfible Otonld be chieBy intended for a Power purely Spiritual ? Neither are the Beaf\s fitfpectatorsof the Divine Works. For the material part to which fenfe can only reach, is the leaf\ notable in the frame of Nature, and the ceconomy of the World. They cannot difcover the dependance between Caufes and Effects, tl:e Means and End, nor the Wifdom thor ordered all. Thefe are only for the vifion of the Mind, which they want. The volume of the World to them is like a fair printed Book compos'd of fublime matter and f\y\e, but opened to one that fees the beauty of the Characters, without unclerfl"anding the Language 1t fp~aks, and theWtfdom it contains. An Eagle by fixing it eyes on the Sun cannot meafure its greatnefs, nor underf\and the ends of its motion. The World would be !of\:, if only for them. But the wife Creator united thefe two difbnQ: natnres in M:m, and. p'ac'd him in this Theatre of his Magnificence, that by the minif\ry of the Senfes he mtght have p<rception of the external part, and by his ll.eafon difcovcr what is mofl worthy to be known ;. the admirable order that dif\:ingui{hes and unires fo many and [uch different Natures, and guides all their motions, that 'cis clear they depend upon one principle without knowing it, and confpire to one end without willing it. How fiJOu ld this raife his mind in the jufl: praifes of the Maker? The true caufes why the Creator is not duly acknowledged and honour'd for his Works, are either Ignorance, or a guilty Neglect and Inohfervance of them. r. Ignorance in the compofure of the World, and of the feveral beings in it. A Philofopher askt by one what advantage the inf\ruttions of Philofophy would be to his Son? Replied, If no other, yet that when he is a fpell:ator in the Theatre, one Stone {hall not fit upon another. An ignorant perfon encompafi with all the varieties of Na~ turc, wherein omnifcient skill appears, is infenftbleasa Stonecarv'd into the fbape of a Man. Nay, the mofl: learned Profeffors know little more than the feveral kinds of things, and the caufcs and manner of fome particular Effects. How often are they forc't to take refuge in occult qualities when pref\ with difficulties? Or only affign Univerfal caufes of things, and [ometirnes the fa~e for operations exnearnly contrary? How many myf\eries ofNature are fl:ill vail'd and htd in thofe deep receffes where we can go only in the IITertutlian. dark? How much remains undi(cover'd rha.t is truly wonderful in the Works of God? • Alfid';"" They are the Objects of the Eye and Mind; but what is viGble to the Eye is leall: worthy ~:~;:;,a;;;~e& of admiration. Fron1hcncerhevalue of the Works, and the Glory ofthe Aut~or,is oc11loru"! ~Jfotf- much lelfen'd, Befides,the rational pleafurc oft he mind is Jo~ by not difcerningthe wzfe or· ?;;;::~~:if f~:1r~~:n~: ~g~~~~~~r;~~~~~dp!~rs~11~~~{f~~ ~a:ufi~·ing~Ti1~ ~1°:irt~ezev~:J111en3gt~,u~~:! nes e~trllmJt- produces delight, but hearing the harmonious and pleafant diverfity of their founds con· '.;';/j;.Ma...:':J' temper' cl by the proportion of Numbers. Thus 'tis not the fight of the meer outward ,~;rum"" frame of things, bOt the underf\andingthe Intellectual Mulick thatfprings from the jufl: ~:~:u:J;;;:; ~aws of Nature, whereby they are perfectly tuned, and the confpiring Harmony of fo ~~~~i- }:~.y (!lixt Parts without the lea{\: harfh Difcord, that ravifbes the Soul with true plea· den~r. J?eor. 2. The Inobfervance of Man is another caufe why the Great Creator is not magnified in~!~~~rn~oq; for all his Wor~s. If we did confider t~e l eaf\:~ even_one of thofe \!mzim p~tnOi anima~ ttflimo:ntf, ~~.tu- lia, a Flea or M ne, we fhould find what 15 adrmrable m that fcarce v1fible Atom of mat~ ~:~~~7a~e- ~fr· w~~~t~e ~~~:~lJ;at ~~: ~~~ ~~~~~~~~e ~~~;l~~~s~f~~~':rn~t~ ~~du~~~~l, ~~cP~fieb; ;E:;J;;?~ :~~1 a~t~~r~~~~ Ef~~ tT~~i:Ur~~Ifrti~bf!r;;J~~nt~ ibe ~~e ~~~~neg'rol~~tnle~~~es 0~f~~ e£ner, namfiex to value Medicines not for their Vjrtue, but the Country where they grt>w, the Ciirnate !:':'h~~~U:t from whence they come; if they have a Barbarous Name, they are reputed ro hav:~ · a fr~~.texqll~ratur_, myfierious efficacy, and thofe Pfants are neglc«ed as unprofitable, that are Ilatives of ~~¥E/Plin~~~ ~~~d~;t~~:;e J~~:t~a;~?~~n:n:~~o ~fi~r!~~~ ~~~ ~;[~~' ~tr~s11 cf:ily ·~;~f~n~:da~~ not
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