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and a great deal more might be inftanced in of a Like Nature, and Things that bear fuch plain Impreffes of the Divine Wisdom and Care, that they manifeft the Super-intendence of the infinite Cre

ator.

Thus I have given a Sketch of another Branch of the Creation, which (although one of the meaneft, yet) if it was accurately viewed, would abundantly manifeft it felf to be the Work of God. But because I have been fo long upon the other Parts, although less than they deferve, I muft therefore content my felf with thofe general Hints I have given; which may however ferve as Specimens of what might have been more largely faid about this inferiour Part of the animated Creation.

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As to the Inanimate Part, fuch as Stones, Minerals, Earths, and fuch-like, that which I have already faid in the Beginning fhall fuffice..

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AVING in the preceding Books carried my Survey as far as I care at prefent to engage my felf, all that remaineth, is to draw fome Inferences from the foregoing Scene of the great Creator's Works, and fo conclude this Part of my intended Work.

CHA P. I.

That God's Works are Great and Excellent.

HE firft Inference I fhall make, fhall be by way of Confirmation of the Text, That the Works of the Lord are great (a). And this is neceffary to be obferved, not against the Atheist only, but all other carelefs, incurious Obfervers of God's Works. Many of our ufeful Labours, and fome of our best modern Books fhall be condemned with only this Note of Reproach, That they are

(a) Equidem ne laudare quidem fatis pro merito poffum ejus Sapientiam ac Potentiam, qui animalia fabricatus eft. Nam ejufmodi opera non Laudibus modò, verùm etiam Hymnis funt majora, que priufquam infpexiffemus, fieri non poffe perfuafum babeamus, confpicati verò, falfos nos opinione fuiffe comperiGalen. de Uf. Part. L. 7. c. 15. 6

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about trivial Matters (b), when in Truth they are ingenious and noble Difcoveries of the Works of GOD. And how often will many own the World in general to be a Manifeftation of the Infinite Creator, but look upon the feveral Parts thereof as only Toys and Trifles, fcarce deferving their Regard? But in the foregoing (I may call it) tranfient View 1 have given of this lower, and most flighted Part of the Creation, I have, I hope, abundantly made out, that all the Works of the Lord, from the moft regarded, admired, and praifed, to the meanest and most flighted, are great and glorious Works, incomparably contrived, and as admirably made, fitted up, and placed in the World. So far then are any of the Works of the LORD, (even thofe efteemed the meaneft) from deferving to be difregarded, or contemned by us (c), that on the contrary they deferve (as fhall be fhewn in the next Chapter) to be fought out, enquired after, and curiously and diligently pryed into by us, as I have fhewed the Word in the Text implies,

(b) Non tamen pigere debet Lectores, ea intelligere, quemadmodum ne Naturam quidem piguit ea reipsà efficere. Galen. ibid. L. II. fin.

(c) An igitur etiamfi quemadmodum Natura hac, & guf modi, fumma ratione ac providentia agere potuit, ita & nos imitari aliquando poffemus? Ego verò exiftimo multis noftrum ne id quidem poffe, neque enim artem Natura exponunt: Eo enim modo omnino eam admirarentur, Sin minùs, eam faltem non vituperarent. Galen. ib. L. 10. c. 3.

CHAP.

CHA PIL

That God's Works ought to be enquir'd into, and that fuch Enquiries are commendable.

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HE Creator doubtless did not beftow fo much Curiofity, and exquifite Workmanship and Skill upon his Creatures, to be looked upon with a careless, incurious Eye, efpecially to have them. fighted or contemned; but to be admired by the rational Part of the World, to magnify his own Power, Wisdom and Goodness throughout all the World, and the Ages thereof. And therefore we may look upon it as a great Error, not to anfwer thofe Ends of the infinite Creator, but rather to oppofe and affront them. On the contrary, my Text commends GOD's Works, not only for being great, but also approves of thofe curious and ingenious Enquirers, that feek them out, or pry into them. And the more we pry into, and difcover of them, the greater and more glorious we find them to be, the more worthy of, and the more exprefly to proclaim their great Creator.

Commendable then are the Refearches, which many amongst us have, of late Years, made into the Works of Nature, more than hath been done in fome Ages before. And therefore when we are asked, Cui Bono? To what Purpofe fuch Enqui ries, fuch Pains, fuch Expence? The Anfwer is eafy, It is to answer the Ends for which GOD bestowed so much Art, Wisdom and Power about them, as well as given us Senfes to view and furvey them; and an Understanding and Curiofity to fearch into them: It is to follow and trace him, when and whither he leads us, that we may

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fee and admire his Handy-work our felves, and fet it forth to others, that they may fee, admire and praise it alfo. I fhall then conclude this Inference with what Elibu recommends, Job xxxvi. 24, 25. Remember that thou magnify his Work, which Men bebold. Every Man may fee it, Men may behold it afar off.

CHA P. III.

That God's Works are manifeft to all: Whence the Unreasonableness of Infidelity.

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HE concluding Words of the preceding Chapter fuggefts a third Inference, that the Works of GOD are fo vifible to all the World, and withal fuch manifeft Indications of the Being, and Attributes of the infinite Creator, that they plainly the Vilenefs and Perversness of the Atheist, argue and leave him inexcufable. For it is a fign a Man is a wilful, perverse Atheist, that will impute fo glorious a Work, as the Creation is, to any Thing, yea, a mere Nothing (as Chance is) rather than to GOD (a). 'Tis a fign the Man is wilfully blind, that

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(a) Galen having taken notice of the neat Diftribution of the Nerves to the Mufcles, and other Parts, of the Face, cries out, Hac enim fortuna funt opera! Caterùm tum omnibus [partibus] immitti, tantofque effe fingulos [nervos] magnitudine, quanta particula erat neceffe; haud fcio an hominum fit fobriorum ad Fortunam opificem id revocare, Alioqui quid tandem erit, quod cum Providentia Arte efficitur? Omnino enim hoc ei contrarium effe debet, quod Cafu ac Fortuitò fit. And afterwards, Hac quidem atque ejufmodi Artis fcil. ac Sapientia opera effe dicemus, fi modo Fortuna tribuenda funt que

funt

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