80 
Of the Vegetation Book IL 
fhould ever make any thing, not like Himfèlf, in fome 
Thefe Things, and the very Notions which we have o) 
ceptions iffuing from the Womb of the Divine Nature, 
3. $. By the famemeans, we have a greater affurance of the Excel- 
lency of his Sacred Word. That He, who hath Deneall things fo tran. 
cendently well; mutt needs Speak as well, as he hath Done. That He, 
who in fo admirable a manner, hath wade Man 3 cannot but know beft, 
What his true Principles and Faculties are ; and what Aéfions are molt 
agreeable thereunto : and, that having adorned him with fach Beante- 
ous and Lovely ones 3 it is impoflible, Hefhould ever put him upon the 
Exercife ofthofe Faculties, in any way Deformed and Unlovely. That 
He thould do all things, fo well Hiny fs and yet require his Creatures, 
to do otherwife, is unconceivable, F 
4. $. And as we may come, hereby, to redifie our Apprehenfion of 
His Laws; fo alo, of His Mifleres. For there are many Things, of the 
Manner of whofe Exiftence, we have no certain Knowledge. Yet, of 
their Exiftence, we are as fare, as our Senfés can make us. But, we may 
as well deny, what God hath Made, To be ; as, what he hath Spoken, 
To be true, becaufe we underftand not how. And the knowledge of 
Things beinggradually attained, we have occafion to refleét, That fome 
Things, we can now well conceive, which we once thought unintelli- 
gible. 1 know, therefore, what I underfland not ; but, I know not, 
what is uwintelligible : what I know not now, I may hereafter; or if 
noti, another; or if xo Ma», or other Creature, it is fufficient, That 
God fully underftandeth Himfelf. Itis not, therefore, the Kromledge 
of Nature, but they are the wanton phanfies of Mens minds, that difpofe 
them, either to Forget God, orto Think unduly of Him. 
5. $. Nor have we reafon to fear going 100 far, in the Study of Na- 
turez more, than the extring into it: Becaufe, the higher we rife in 
the true Knowledg and due Contemplation of This; the Nearer we 
come to the Divine Author hereof. Or to think, that there is any 
Contradiétion, when Philofephy teaches that to be done by Nature; 
which Religion, and the sacred. Scriptures, teach us to be done byGod : 
no more, than to fay, That the Ballance of a Watch is moved by the 
next Wheel; isto deny that Wheel, and the reft, to be moved by the 
Spring ; and that both the Spring, and all the other Parts, are caufed to 
move together by the Maker ofthem. So God may be truly the Cax/é of 
This Effect, although a Thoufand other Canfes thould be fappofed to 
intervene: For all Natureis as one Great Engine, made by, and held 
in His Hand. And as it is the Watch-makers Art, that the Hand moves 
regularly, fromhour to hour, although he put not his Finger (till to 
it > Sois it the Demonftration of Divine Wifdome, that the Parts of 
Nature are fo harmonioufly contrived and fet together 5 as to confpire 
to all kind of Natural Motions and Effects, without the Extraordi- 
nary and Immediate Influence of the Author of it. 
6. §. Therefore, as the Original Being of all Things, is the moft 
proper Demonftration of Gods Power: So the firccelfive Generations, and 
Operations of Thingsare the moft proper Demonftration of his Wifdom, 
Forif we thould fappofe,that God did now makeor do any Thing,by 
any Things then, no Efe would be produced by a Natural Cave: 
and confequently, He would (till be upon the Work of Creatio 
yet Sacred Scripture allureth us, He 
degree or other. 
fthem, are Con- 
: which 
ron, And we might exfpe&t 
the 
