never wholly extinguish it, as we have feen already.

But though our Adverfaries would not acknowledge, that thofe Principles we have now obferved, are to be met with in every Man without exception; yet we must at least agree in this, that Men are generally fo made, and that they ought regularly to have been all of that make; there being no part or inclination in them, but what is placed in them with a most accomplisht Wisdom; and if fo, to what shall we then afcribe all those Effects?

'Tis no longer a Question then, whether we can obferve any Wisdom in the composition of Man, fince we muft either acknowledge it, or renounce all our Pretenfions to good Sense: But what we demand is, to what we ought to attribute this Wisdom, we are forced to acknowledge, whether to a blind principle destitute of Knowledge, fuch as the Incredulous fancy to themselves, or else to an intelligent and supream ly perfect Being, fuch as we conceive to be the true principle of it?

CHAP. XII.

The confideration of Man, and in what Senfe other Beings may be faid to have been made for him.

Having examined the Relation Men have to HA one another it will not be impertinent to our prefent purpose, to confider the Relation they have to the other parts of Nature; because it seems hard to our Incredulous Gentlemen, to fuppofe, that Man is the principal part of all the vifible Creation; and that other Beings are made for his Advantage. There is nothing they omit to alledge, that can any ways ferve to lellen and debafe him. They object, that he is but a meer point in comparison of those immenfe fpaces that incompafs him; that he is the Center of Infirmities and Difeafes, that his Mind is filled with Prejudices and Errors; his Will determined to Evil, and overpowered with Ill Habits; that he is the sport of Storms and Tempefts; the prey of Animals that are stronger than him; that his Life depends upon an Infect and a Worm; that he is fearful in Dangers, frail in Temptations, weak in Misfortunes, and weaker in Profperity; and that in fine, if he has a little more natural Light than other Animals, he is also capable of much stranger Disorders. All this may be true, without detracting any thing from the Idea we lave of our real Excellency and Greatness.

For

For First, 'Tis an Error to meafure the value of Corporeal things by their littleness or greatnefs; for by that rule, a Diamond would be lefs valuable than other Bodies. However we may have fome regard to the extenfion of a material Being, when compared with another material Being But 'tis meer fimplicity to believe, that greatness or extenfion can give any material Being any advantage over a Spirit, whofe Perfection confifts in Knowledge, and not in greatness of Bulk.

Secondly, Those who fo mightily dread Annihilation, know that there is as it were an infinite distance between a thing that is dead, and an intelligent Being. They are not afraid of lofing their matter, which they are fure will be preferved to them, and not be destroyed by Death; but what they most fear is, that they fhall be no more capable of Senfe or Knowledge. 'Tis the loss of their Reasonable Being, which occafions their Defpair. Afcribe what material Perfection you please to the Heavens, and the Stars; fo long as you can't prove, they think, we will make it appear, their Beauty and Splendour have no manner of proportion with the excellency of a Being that knows it felf, and knows other things besides.

we

Thirdly, In the mean time, if we examine a little more narrowly, what makes the excellence of the most beautiful parts of the Universe fhall find that they have no other value with relation to us, but what our Soul has fet upon them: The Elteem of Men, gives Metals and Jewels all their dignity and worth: That 'tis the Profit Men receive from them, that fets a price upon Plants, Trees, and Fruits: Celestial Bodies

are

Semr, for all the Charms

SUMIR TIES: Sem,

+97. — mut there would be nothing Ir Melodious in Voices

NICZE, NIE W the bearing at least with that Sounds, Smells, Colours,

THE our Souls, as well as o Dong, it may be faid, that whatsnost Jeautiful and magnificent in Naw teach to us, does in some manner Nchi fan the Center of our own Souls

sin come rapet not different from our

Fourmy. But when we fay all things are reare u ka, we do not intend to prejudice egory of ocher Intelligent Creatures. Who, mows, dry fore, but that there are in the Hea

Begs which far excel any thing in this in Bay and Perfection; Intelligences beyond comparison more perfect than our Sams ? que rather who is there that contests this Fracia?

That ought not to be objected against ReliPro, which Religion it self teaches us; nor is

tair to impofe upon us, as the Incredulous commonly do, who think they have a good pretence to ridicule thofe Expreffions, that Man is the King of the Universe, or that the World was made for Man.

We do not fay, the World was made for one fingle Man, but for all Men in general; for thit Multitude of People, living in all Times,

all Places; and not only for Men in their miferable Condition, but alfo for Men Glo

And

And the World is not only made for Men, but alfo for all other Intelligences which God has Created. Nature does not fubfift only for the nourishment of Man's Body, though the Rains, Fruitful Seafons, and Fertility of the Earth, visibly feem to relate to that end. Another Reafon of its Being, is to preferve to our understanding, perpetual objects of esteem and admiration, becaufe what nourishment is to our Bodies, that the knowledge of the wonders of God is to our Souls

Neither does the World only furnish us with objects of admiration, but it likewife fets before our Eyes, objects of Fear, objects of Refpect, and objects of Hope. There is no Creature contained within the compafs of it, but requires of us fome particular Homage, fome motion of Respect or fome fentiment of our Soul for God. 'Tis neceffary that there fhould be continually new wonders in Nature for us to contemplate, left we should grow weary of thofe Enquiries which move us to glorify the Maker of the Univerfe Variety keeps our Souls in Breath; what we do not comprehend, difpofes us to admire without any distaste, what we actually know; and our ignorance of fo many incomprehenfible wonders, has its ufes, as well as the knowledge and fenfe we have of them.

In fine, the World was made for God, and the World was made for intelligent Creatures, juft as a Picture is defigned for the Original it reprefents, and for the Perfons which are to behold it. All the Beauties of the Universe are as Cords by which God draws us to himself, and all the Sentiments of our Soul, are as fo many ties to faften us to him; and 'tis this U