the mercies of the Almighty, not to be content with the goods of mind, without a possession of those of body or Fortune; and it is an error worse than heresie, to adore these complemental and circumstantial pieces of felicity, and undervalue those perfections and essential points of happiness wherein we resemble our Maker. To wiser desires it is satisfaction enough to deserve, though not to enjoy, the favours of Fortune: let Providence provide for Fools. 'Tis not partiality, but equity in God, Who deals with us but as our natural Parents: those that are able of Body and Mind He leaves to their deserts; to those of weaker merits He imparts a larger portion, and pieces out the defect of one by the excess of the other. Thus have we no just quarrel with Nature for leaving us naked; or to envy the Horns, Hoofs, Skins, and Furs of other Creatures, being provided with Reason, that can supply them all. We need not labour with so many Arguments to confute Judicial Astrology; for, if there be a truth therein, it doth not injure Divinity. If to be born under Mercury disposeth us to be witty, under Jupiter to be wealthy; I do not owe a Knee unto these, but unto that merciful Hand that hath ordered my indifferent and uncertain nativity unto such benevolous Aspects. Those that hold that all things are governed by Fortune, had not erred, had they not persisted[1] there. The Romans, that erected a Temple to Fortune, acknowledged therein, though in a blinder way, somewhat of Divinity; for, in a wise supputation,[2] all things begin and end in the Almighty. There is a nearer way to Heaven than Homer's Chain;[3] an easie Logic may conjoyn Heaven and Earth in one Argument, and with less than a Sorites[4] resolve all things into God. For though we christen effects by their most sensible[5] and nearest Causes, yet is God the true and infallible Cause of all; whose concourse,[6] though it be general, yet doth it subdivide it self into the particular Actions of every thing, and is that Spirit, by which each singular Essence not only subsists, but performs its operation.
XIX. The bad construction and perverse comment on these pair of second Causes, or visible hands of God, have
