themselves. See sect. 29. But, if we attentively consider the constant
regularity, order, and concatenation of natural things, the surprising
magnificence, beauty, and perfection of the larger, and the exquisite
contrivance of the smaller parts of creation, together with the exact
harmony and correspondence of the whole, but above all the
never-enough-admired laws of pain and pleasure, and the instincts or
natural inclinations, appetites, and passions of animals; I say if we
consider all these things, and at the same time attend to the meaning and
import of the attributes One, Eternal, Infinitely Wise, Good, and
Perfect, we shall clearly perceive that they belong to the aforesaid
Spirit, "who works all in all," and "by whom all things consist."

147. THE EXISTENCE OF GOD MORE EVIDENT THAN THAT OF MAN.--Hence,
it is evident that God is known as certainly and immediately as
any other mind or spirit whatsoever distinct from ourselves. We may
even assert that the existence of God is far more evidently perceived
than the existence of men; because the effects of nature are infinitely
more numerous and considerable than those ascribed to human agents. There
is not any one mark that denotes a man, or effect produced by him, which
does not more strongly evince the being of that Spirit who is the Author
of Nature. For, it is evident that in affecting other persons the will of
man has no other object than barely the motion of the limbs of his body;
but that such a motion should be attended by, or excite any idea in the
mind of another, depends wholly on the will of the Creator. He alone it
is who, "upholding all things by the word of His power," maintains that
intercourse between spirits whereby they are able to perceive the
existence of each other. And yet this pure and clear light which
enlightens every one is itself invisible.

148. It seems to be a general pretence of the unthinking herd that they