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pressed on them a motion so regular and so durable, which through so many years, among so many adverse contingencies assailing it, is yet so steadily maintained? Can this however proceed from giddy chance, or blind necessity? could ever (of old or lately, it is all one) senseless matter jumble itself so fortunately into so wonderful postures, so that of those innumerable myriads of atoms, or small insensible bodies, (which compose each of these curious engines) none should in its roving miss the way; none fail to stop and seat itself in that due place where exactest art would have disposed it? Could so many, so dim, so narrow marks be hit without the aim of a most piercing and unerring eye; without the guidance of a most steady and immovable hand? All that grace and beauty, which so delights our sense beholding it; all that correspondence and symmetry, which so satisfies our mind considering it; all that virtue and energy, extending to performances so great and admirable, must they be ascribed to causes of no worth, and supposed done to no purpose? that eye which reaches the very stars, and in a moment renders all the world, as it were, present to the creature that useth it; that ear which perceives the least stirring of the air about it, and so subtly distinguishes the smallest differences in its motion; that tongue which so readily is composed to imitate so many petty diversities of tune : those other organs which are affected by the least breath or vapor, by the least tang or savor, so that it by them can both perceive the presence, and distinguish the quality of whatever is near, that it may not be disappointed in missing what is beneficial, nor be surprised by the assault of what is noxious thereto; all these and many more, the defect, distemper, or dislocation of which would be disgraceful, incommodious, or destructive to the creature; all these, I say, can any man, indued with common sense, or ordinary ingenuity, affirm to have proceeded from any other cause than from a wisdom and power incomprehensible? May not the most excellent pieces of human artifice, the fairest structures, the finest portraitures, the most ingenious and useful inquiries, such as we are wont most to admire and commend, with infinitely more ease, happen to exist without any contrivance or industry spent on them? If we cannot allow those rude imitations of nature to spring up of

themselves, but as soon as we espy them are ready to acknowlege them products of excellent art, though we know not the artist, nor did see him work; how much more reason is there that we should believe those works of nature, so incomparably more accurate, to proceed also from art, although invisible to us, and performing its workmanship by a secret hand? I can assure you of those who have with greatest attention contemplated these things, and who pass for men most able to judge in the case, (even those who have discovered least affection to religion, or indeed are more than suspected of an aversion from it; whose words therefore may be taken at least for impartial dictates of common sense,) that even from such the irresistible force and evidence of the thing hath extorted clear and ample confessions to this purpose: that in nature nothing is performed without reason or design; but every thing in the best manner and to the best end, beyond what is done in any art, is frequently asserted and assumed by Aristotle himself as a most evident truth that in contriving the frame of our bodies, (and the same holdeth concerning the bodies of other animals,) a wisdom inscrutable; in accomplishing it, a power insuperable; in designing to them so much of decency and convenience, a benignity worthy of all veneration are demonstrated, Galen in several places, with language very full and express, yea very earnest and pathetical, doth acknowlege. That who doth attently regard a locust, or a caterpillar, or any other viler animal, shall every where therein discover a wonderful art and diligence, is an aphorism dropt even from the gloomy pen of Cardan.* That if any man shall view thoroughly all the instruments both of generation and nutrition, and doth not perceive them to have been made and ordered to their respective offices by some mind, (or intelligent agent,) he is to be reputed himself void of mind, (or out of his wits,) is the expression of another person well known among us, whom few do judge partial to this side, or suspicious of bearing a favorable prejudice to religion. Thus doth common sense from these sort of beings, whereof there be innumerable exposed daily to our observation, even singly considered, deduce the existence of a

* Card. de Variet. vii. 27. pag. 283. Hobbes. de Hom. cap. 1.

wisdom, power, and goodness unconceivably great; and there are probably divers others (stones, metals, minerals, &c.) no less obvious, even here on the earth, our place of dwelling, which, were our senses able to discern their constitution and texture, would afford matter of the same acknowlege

ment.

II. But if, passing from such particulars, we observe the relation of several kinds of things each to other, we shall find more reason to be convinced concerning the same excellent perfections farther extending themselves. By such comparison we may easily discern, that what speaks much of art in itself singly considered, declares more thereof in respect to other things; and that many things, in which, separately looked on, we could perceive but small artifice, have indeed much of it in such relation, (which although seeming in themselves mean and despicable, are yet very useful and necessary to considerable purposes, in subserviency to the convenience of more noble beings;) and though perhaps we cannot thoroughly penetrate the relative use and design of every thing which hangs up before us in Nature's shop, (by reason of our incapacity, or unskilfulness in her trade,) yet we shall have reason from what we can plainly discover, to collect that each piece there is a tool accommodate to some use. Is there not, for instance, a palpable relation between the frame, the temper, the natural inclinations or instincts of each animal, and its element or natural place and abode; wherein it can only live, finding therein its food, its harbor, its refuge? Is not to each faculty within (or to each sensitive organ) an object without prepared, exactly correspondent thereto; which were it wanting, the faculty would become vain and useless, yea sometime harmful and destructive; as reciprocally the object would import little or nothing, if such a faculty were not provided and suited thereto? As for example, what would an eye (or the visive power) signify, if there were not light prepared to render things visible thereto? and how much less considerable than it is would the goodly light itself be, were all things in nature blind, and uncapable to discern thereby? What would the ear serve for, if the air were not suitably disposed (made neither too thick nor too thin; neither too resty nor too fleeting, but) in a due consistency, and

capable of moderate undulations distinguishable thereby? The like we might with the same reason inquire concerning the other senses and faculties, vital or animal, and their respective objects, which we may observe with admirable con, gruity respecting each other. Have not all those goodly colors, and comely shapes, which in the leaves, the flowers, and the fruits of plants (I might add in gems and precious stones; yea in all sorts of living creatures) we behold, an evident respect to the sight, and the sight a no less visible reference to them? Those many kinds of pleasant fragrancy in herbs, flowers, and spices, have they not a like manifest relation to smell, and it to them? Could all that great variety of wholesome, savory, and delicious fruits, herbs, grains, pulses, seeds, and roots become so constantly produced, otherwise than for the purpose of feeding and sustaining living creatures with pleasure and content? Is there not a notorious correspondence between them and the organs of taste, digestion, and nutrition? Are there not appetites prompting, yea with intolerable pain provoking each living creature to seek its proper sustenance? and doth it not find in the enjoyment hereof a pleasure and satisfaction unexpressible? Let me add: whence comes it to pass, that ordinarily in nature nothing occurs noisome or troublesome to any sense; but all things wholesome and comfortable, at least innocent or innoffensive? that we may wander all about without being urged to shut our eyes, to stop our ears, our mouths, our noses; but rather invited to open all the avenues of our soul, for the admission of the kind entertainments nature sets before us? Doth she not every where present spectacles of delight (somewhat of lively picture, somewhat of gay embroidery, somewhat of elegant symmetry) to our eyes, however seldom any thing appears horrid or ugly to them? Where is it that we meet with noises so violent, or so jarring, as to offend our ears? is not there rather provided for us, wherever we go, some kind of harmony grateful to them; not only in fields and woods the sweet chirping of birds; by rivers the soft warbling of the streams; but even the rude winds whistle in a tune not unpleasant; the tossing seas yield a kind of solemn and graver melody? All the air about us, is it not (not only not noisome to our smell, but) very comfortable and

refreshing? and doth not even the dirty earth yield a wholesome and medicinal scent? So many, so plain, so exactly congruous are the relations of things here about us each to other; which surely could not otherwise come than from one admirable wisdom and power conspiring thus to adapt and connect them together; as also from an equal goodness, declared in all these things being squared so fitly for mutual benefit and convenience. These considerations are applicable to all (even to the meaner sorts of) animals; which being the only creatures capable of joy and pleasure, or liable to grief and pain, it was fit, that insensible things should be disposed to serve their needs and uses, which hath been with so wonderful a care performed, that of so vast a number among them there is none so vile or contemptible, (no worm, no fly, no insect,) for whose maintenance, whose defence, whose satisfaction, competent (shall I say, or abundant) provision hath not been made, both intrinsical (by a frame of organs fitting them to obtain and to enjoy what is good for them, to shun and repel what is bad; by strong appetites inciting them to search after and pursue, or to beware and decline respectively; by strange instincts enabling them to distinguish between what is fit for them to procure or embrace, to remove or avoid;) and being extrinsical also, by a great variety of conveniences, answerable to their several desires and needs, dispersed all about, and every where, as it were, offered to them. So that the holy psalmist (considering this, and taking on him to be, as it were, their chaplain) had reason to say this grace for them: The eyes of all wait on thee, and thou givest them their meat in due season; thou openest thine hand, and satisfiest the desire of every living thing.' But especially (that which as reason enables us, so due gratitude obliges us, and prompts us especially to observe) there is an evident regard (so evident, that even Pliny, a professed Epicurean, could not forbear acknowleging it) which all things bear to man, the prince of creatures visible; they being all as on purpose ordered to yield tribute unto him; to supply his wants, to gratify his desires; with profit and pleasure to exercise his faculties; to content, as it were, even his humor and curiosity. All things about us do minister (or at least may do so, if we would improve the natural instruments, and the

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