A DEMONSTRATION OF THE Existence and Providence OF GOD From the Contemplation of the Visible Structure of the Greater and the Lesser World In TWO PARTS The First shewing the Excellent Contrivance of the Heavens Earth Sea c. The Second the Wonderful Formation of the Body of Man By IOHN EDWARDS B. D. sometime Fellow of S. Iohn's College in Cambridge LONDON Printed by I. D. for Ionathan Robinson at the Golden Lion and Iohn Wyat at the Rose in St. Paul's Church-Yard 1696. TO THE Most Reverend Father in God His GRACE THOMAS By Divine Providence Lord Archbishop of Canterbury Primate and Metropolitan of all England c. May it please your Grace HAving lately presented your Grace with a short Essay concerning the Causes and Occasions of Atheism I thereby in a manner obliged my self to dedicate this following Treatise to your Venerable and Illustrious Name for that was but a Preparatory Introduction to this It is certain your Grace hath Right to both because you have shew'd your self a strenuous Asserter and Defender of the True and Orthodox Faith concerning the Deity and betimes exploded the Vanity and Inconsistency of the Hobbian Creed relating to this Great Concern And not only before but since your Arrival to the Metropolitan See you have signally owned and patronized this Cause which I undertake and on the contrary you have as becometh your High Place publickly discountenanc'd and given check to the Abettors of Atheism I profess my self to be one that abhors unnecessary Disputes and loves a Free and Ingenuous Latitude in Matters that are of an Indifferent nature But when I see the Grand Points of our Holy Religion shock'd by Prophane Assailants when I behold Impiety and Atheism lifting up their daring heads amongst us I think my self indispensably concern'd according to that Talent which the Divine Goodness hath been pleas'd in any measure to confer upon me to grapple with the Bold and Vaunting Adversaries to make Opposition to their extravagant Attempts and to assert and defend that Cause which is the Basis of all Religion the Supporter of Kingdoms and the Glory of our Lives This is that which I at present design and humbly crave your Grace's Acceptance of what I here offer But whilst I implore your Patronage I will not apparently incur Your Displeasure and at the same time Injure the whole Nation by diverting and detaining your Grace any longer Wherefore I take my Leave of your Grace and am glad I have this farther Opportunity of publishing to the World that I am Your Grace's most bounden Servant and dutiful Son Iohn Edwards The PREFACE I Could have presented the Reader with many more Observations on the Particulars which I handle in the ensuing Discourse especially on Animals for besides what Remarks I have made my self many Learned Enquirers not only of old but lately have given us a distinct and full Account of the Nature of them But my Business was to take notice only of the most eminent of them and that so far as they are evident Arguments of a Deity i. e. of the Divine Wisdom in contriving their Make and Structure And on other Works of the Creation I could have expatiated much more than I have done but it being not my Chief Province I did not think it would be expected of me especially when that which I have said is sufficient for my present purpose Nor did I design a particular Philosophical Account of all the things I treat of because this is to be found in the known Tractates of Physicks And as to the latter Part of my Undertaking I could have more largely insisted on the Parts of the Body but that had been to transcribe the Books of Anatomy I reckon'd it therefore enough to give a Solution of the Main Phaenomena's in this Humane System and to bring all by rational Deduction to this Concluâ—ion that they are caus'd by an Intelligent Mind If I cannot by this Attempt convince Atheists which perhaps is next to blanching an Ethiopian yet I hope I shall do something towards preventing the Spreading of that pernicious Infection which they are the Authors of I hope I shall effect something towards checking the Progress of that Hellish Ferment which works in the World at this day It may be what I shall offer will be serviceable to bridle the Insolence of those bold Men and to make them recoil and give back It may be it will cripple and disable them though they make a shift to be upon their Feet Perhaps it may give them a Mortification though they will not let us know so much Or if my Hopes fail me as to this yet I will not despair of Confirming and Strengthning such who are really perswaded of the Doctrine here treated of I may be helpful to establish these Persons in their Belief though I cannot reclaim the Infidelity of others But this is not the height of what I aim at for besides what I have already suggested my Intention is that this Discourse should afford variety of matter to the Religious for their Devout Contemplations I have set the Greater and Lesser World before them and have so display'd the several parts of both that they may every where discern the Eternal Godhead I have propounded those Visible and Remarkable Topicks whence pious Minds may infallibly deduce the Truth and Reality of Providence and the adorable Excellency of the Power Wisdom and Goodness of God and his other Divine Perfections and Properties which respect Mankind If I had not chiefly design'd these Papers for such I should not have so often alledg'd the Holy Scriptures which with the other sort of Men are in no esteem and are thought to have no Authority no more than the Alcoran or some Legendary Tale. But all those that have a true Sense of Religion on their Spirits reverence and prize these Writings next to the Blessed Author of them and they know that it is proper to prove a God out of his Own Book The Reader may observe that I frequently make use of Scripture in setting forth Natural things those which appertain to the Heavens Earth Sea c. and the Body of Man because I would let the World see that this Holy Book is not only useful as to Divine and Spiritual Matters but even in respect of all sorts of Humane Learning which I have on another occasion amply proved Having thus propounded the Designs of my Undertaking and if I be successful in any of them I shall reckon it a great Happiness I will enter upon the Work it self by the Assistance of Him whose Existence and Providence I am now to demonstrate THE CONTENTS PART I. CHAP. I. THE Argument of the following Discourse is suited to the Genius of those for whom it is chiefly designed God's Being and Providence are proved in General 1. From the Harmony and Connection of the things in the World Where is shew'd wherein this Harmony consists and how the Notion of Chance
the amazing Excellency of the Divine Glory from Mortal Eyes although from thence he distributes all the Tokens of his Liberality and Kindness to us There is nothing more evident than that the Heavenly Bodies were made for the good of Mankind i. e. to influence on the Earth to shine to give Rain from the Clouds to yield Heat and Moisture c. Which is expressed by their hearing the Earth in that fore-mentioned Place Hos. 2.21 where God is likewise said to hear them for they do as it were by their natural Frame and Disposition desire of God to be beneficial to the Earth and the Inhabitants of it And he doth hear or as 't is in the Hebrew answer and fulfil the natural Inclinations of these Celestial Bodies which have a tendency to Man's Good and Advantage And that the End and Use of them is to be serviceable to Mankind is clear from the first Institution and Appointment of them God made two great Lights the greater Light to rule the Day the lesser Light to rule the Night He made the Stars also Gen. 1.16 viz. to rule the Night And what can we imagine this Government of Day and Night to be for but to serve the Necessities of Man Of these Celestial Bodies I will speak particularly and first of the Sun that great and vast Source of Light that glorious Eye of the World which penetrates into the darkest Recesses on Earth and lays them open and visible Though such is its Sovereign Majesty that it will let nothing be seen in the Heavens but It self it blots out all the Stars with its redundant and unrivall'd Lustre yea such is its radiant Glory that it will not suffer us to gaze upon it That which is the Cause of seeing all things will scarcely be look'd upon it self This is the Prince of the Heavenly Luminaries as Arnobius speaks by whom all Things are array'd and deck'd with the Robes of Light This is emphatically call'd the Light or the Fire for Vr signifies both because it not only illuminates but warms the World with its powerful Rays Unto the former Quality we are beholden for our Ability to see how to dispatch our Business and Work Our Bodily Eyes would be useless without this of the World for they would serve us to no purpose of Life And the whole Earth would be but one dark Dungeon And it is not only for Necessity but Pleasure that this Light is given us for to it we owe the several beautiful Colours which ravish our Sight for these are the various Modifications of its Light and Splendour From the latter Quality with which this glorious Body is endued the Earth receives all its Fecundity and Fruitfulness and all Animals their Vigour and Activity For the Sun is the grand Cherisher of all Things the Common Parent of Life the Foster-Father of the World Because of this transcendent Excellency the Pagans ascribed Divine Nature to it Yea others both Iews and Christians though they went not so high yet were of Opinion that the Sun is an Intelligent Being This was the Apprehension of Maimonides and of Manasseh ben Israel And Origen long before these held the same Which Extravagancy we can attribute to nothing but their very high Esteem which they had of this glorious and beneficial Gift of the Creator Next to its Beauty and Usefulness we might consider its stupendous Magnitude which calls for our Admiration and commands us at the same time to admire with a most profound reverence the Divine Immensity from whence it had its Original It is some thousand times greater than the Moon and a hundred and forty others say a hundred and sixty others say eightscore and odd times bigger than the Earth for the Opinions of Authors are different about the Dimensions not only of the Sun but of the Moon Stars and Earth their Computations varying because their Hypotheses of the Heavenly System and the Distances of these Bodies from one another are disagreeing but 't is acknowledged by all that the Body of the Sun is of a wonderfully vast Bigness they all agree that it is much above a hundred times larger than the whole Earth and they unanimously reject and explode Epicurus and that Philosopher of the Italian Sect who held the Sun is no bigger than it appears to us to be Again the admirable Motion and Course of this glorious Luminary require and deserve our Contemplation And here we shall plainly observe the Footsteps of an Extraordinary and Divine Power First the Constancy of its Motion is matter of Admiration Whence it was as Plato thought that the Heavenly Bodies and this more especially were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if their never-failing Course argued them to be Divine And it appears from Macrobius likewise that they had that Denomination from their incessant Running as if this were a stamp and impress of Divinity Secondly not only the Perpetuity of the Sun's Motion but the Swiftness of it is remarkable which is very elegantly express'd to us by the inspired Poet Psal. 19.5 He rejoiceth as a strong Man to run a Race he resembles some celebrated Athletick that is famous for his Nimbleness of Feet and always outruns those whom he strives with and wins the Prize from them This Celestial Racer as the skilfullest Mathematicians inform us runs 15 Degrees in an Hour and seeing a Degree in the Heavens is 15 German Miles i. e. 60 Italian or English ones we may infer that he measures about 1000 Miles in an Hour Though this Illustrious Body be of that huge Bulk and Magnitude which I before mentioned yet this is its marvellous Speed and Career Because of this great Celerity Wings are attributed to the Sun Mal. 4.2 but applied in a Spiritual manner to the Sun of Righteousness he flies rather than runs And in allusion to this is the Psalmist's Expression If I take the Wings of the Morning Psal. 139.9 i. e. if I make as much haste as the Sun doth when it sets out in the Morning and flies from the East to the West in a few Hours or if I hasten as fast as the Sun-beams do when at its rising they spread themselves over the Horizon The Rapid Motion of the Sun the swift and sudden passage of its Light are its Wings The like manner of Expression is used by Lycophron who speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurora attributes Pegasus's Wings to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It flew over a certain Promontory with the swift Wings of Pegasus And for this reason perhaps Pegasus is said by the Greeks to be the Son of Aurora But Thirdly The Regularity of the Sun's Motion is that which I shall chiefly insist upon and thence demonstrate that there is a higher Cause and Author that gave it this orderly Progress As it hath a Monthly Motion through a twelfth part of the Zodiack and passes through the whole every Year so it every
Day runs about the Earth Though I know according to some late Philosophers this Globe of the Earth is daily moved about its own Axis as well as yearly through the Zodiack These Men have taken pity of this part of the World which was thrust into the Center of it and have set it up higher And the Sun as if it were some malicious Spy and Betrayer of Secrets is detruded by them into the lowest part of the World the Earth's former place And accordingly they tell us that the Earth turning round its own Axis in 24 Hours from West to East makes Day and Night Day in that part which being turn'd toward the Sun it receives the Rays thereof Night in that part which is turn'd from the Sun And the Earth besides this Diurnal Motion hath an Annual one they say that is in 12 Months time it goes round about the Sun and hereby it is that the Sun seems to be joined with or opposed to such and such Stars But though I dislike no modest and sober Assertions of Philosophick Heads and I reject no Hypothesis merely because it is New though I must needs say that Pythagoras and one or two more of the Antient Philosophers speak as if they had believ'd such a thing yet I find little reason to embrace this notwithstanding Copernicus hath so many Disciples of late yea though Iacob Behmen that this piece of Philosophy might be even Iure Divino tells us that he received the Doctrine of the Earth's turning round from the Spirit by Revelation I do not lay any stress as some I find have done on such Passages of Scripture as that in Psal. 104.5 He laid the Foundations of the Earth that it should not be moved for ever and other Places which have Expressions that denote the Stability and Fixedness of the Earth though I must needs say we ought to have regard to the very Phraseology of the Holy Writings There is no absolute proof from these Texts no more than there is on the other side for the Rotation of the Earth from such places of Scripture that mention the moving of the Earth or from the Etymology of the Hebrew word Eretz Terra which some derive from rutz currere To which might be opposed the Derivation of Vesta which is one of the Names of the Earth Stat vi Terra suâ vi stando Vesta vocatur The Earth which is the same with Vesta hath its Denomination from its standing Which by the way shews what was the Sentiment of the Antients concerning this matter they verily thought and believ'd that the Earth stands still But to pass this by I am induced to disbelieve the Circular Motion of the Earth after the rate that the Copernicans assert it for these following Reasons 1. This supposes the Sun and the other Heavenly Bodies to be without Motion or to have a very inconsiderable one For the grand Reason you must know why they assert the rolling about of the Earth is because they would free those vaster Bodies of the Sun and Stars from this troublesome Motion They would save them the labour of such long Journeyings and Postings It is more fitting and reasonable they say that this Terrestrial Spot should be in perpetual Agitation than that the huge and spacious Orbs of the Sun and Stars should wheel constantly about Yea some of them have founded it upon a Culinary Maxim viz. That the Meat which is to be roasted turns round with and upon the Spit its Axis before the Fire But we do not see that the Fire turns round about the Meat Just so the Earth turns it self round to the Sun to roast it self and who would expect any other thing They are the very Words of a great Astronomer This is their Kitchin-Astronomy and they talk more like Cooks than Philosophers If we would speak like these latter we must confess that this Rest which they suppose of those great Firy Bodies is against the very Nature of them which is Active and Stirring and tends to a Circumgyration Therefore it is an Unphilosophical Thought to imagine that the vast Bodies of the Heavens stand still seeing their very Nature is to be in continual Motion The Etherial part and especially the Globes of Light are made for Agitation yea their Essence consists in it for Fire is nothing else but fine and subtile Matter in motion Wherefore if we conceive aright of Things we shall apprehend it very reasonable to believe that the Celestial Bodies are in perpetual Motion and that they move not only about their Center but sally out into a Progressive Motion and constantly remove from one Place to another at least in respect of the other Bodies that are about them or are in other Spheres or Orbits For we do not now go upon the Notion which Des Cartes hath of Local Motion according to whom the Earth doth not properly move but only its Vortex in which it swims whilst the Earth it self is all the time in perfect rest because it changes not its Place but continues in the same Space it was in at first But we deal not now with the Cartesians but the Copernicans who hold that the Heavens properly speaking stir not out of their Place but may be said to stand still or however in comparison of the Body of the Earth they may be said to have but an inconsiderable Motion For this is one Argument which is used by them for their Opinion viz. That it is not likely that such huge vast Bodies as these and so many of them should be set a moving whenas the Earth is of a small Bulk in respect of them and might soon be turned about and besides it is but one single Body This hath been the constant reasoning if I may so call it of those that adhere to the Copernican System Galilaeus argues after this manner in his System of the World and so Kepler infers the Motion of the Earth from its Smallness and the Greatness of the Heavenly Bodies Another great Mathematician uses this Comparison The Earth is more easily moved saith he than the Celestial Luminaries as a Mother with more ease can take her Children and set them at the Fire to warm them than she can remove the Fire to them Thus they all along fancy that it is a very troublesome thing for these huge Globes to remove from place to place They conceit that the greatness of these Bodies makes them uncapable of moving with ease But this is Unphilosophical and therefore we may justly look upon the Argument drawn from it as so too What Man of unprejudiced Thoughts can perswade himself that Varenius who sums up in brief the Sense of all the Copernicans discourses closely when he saith It will appear that the Earth moves about its Axis if we consider the vast Magnitude of the Stars in respect of the Earth The Sun is above two hundred times bigger than the Earth and the
the Chapter wherein this Passage occurs is a plain Narrative of what was done at the Creation and therefore we are to understand it in a Literal and Historical Sense And we are told by One who was as great a Judg in this Case as any that can be named That although Moses in this Chapter treating of the Creation of the World doth not unlock the Secrets of Astronomy because he writes to a People that understood not those things yet he delivers nothing here but what may be granted by Astronomers themselves This was the Determination of that Noble Dane that Wise Philosopher and Mathematician and it is a smart Rebuke to our New Antiquary in Philosophy We may then notwithstanding what he hath vainly suggested admire the Divine Providence in placing those Waters above the Firmament and we may reckon them as a singular Contrivance of the Omnipotent and Merciful Creator To supply which constantly he causeth the Vapours to ascend from the ends of the Earth Psal. 135.7 to be drawn up from all the farthest parts of the World for this purpose And when they are mounted up into the Skies he admirably poizeth them so that they fall when and where he pleaseth A late Ingenious Philosopher tells us of an Instrument whereby we may know the Weight i. e. the degrees of Gravity and Levity of the Air Clouds and Winds But we are certainly informed from the Infallible Writings that this is effectually done by an Almighty Hand He not only makes the Weight for the Winds but he weigheth the Waters i. e. the Clouds by measure Job 28.25 Accordingly you read of the Ballancing of the Clouds Job 37.16 which is reckoned as the wondrous Work of Him that is perfect in Knowledg Whence some of the Hebrew Doctors have thought the Word Shamajim the Heavens was derived from Shaab obstupuit and majim aquae to express that particular Region Above where these Waters hang in that stupendous manner Though I do not take this to be the genuine Etymology of the Hebrew Word for it is most probable it had its Name only from the Waters i. e. the Clouds being there yet this Derivation rightly suggests to us that if we duly consider this Wonderful Ballancing of these moving Bodies we cannot but stand astonished at these Divine Staticks and admire the Hand which gives them that exact Libration A great Naturalist takes special Notice of this and cries out What is more Wonderful than the Waters standing in the Air He might have said so many Seas hanging in the Air These he thought to be an Extraordinary Work and this we know to be a Divine one The Clouds therefore are in a Poetick way stiled God's Paths Psal. 65.11 his Chariots Psal. 104.3 his Chambers ver 13. because he acts and converses and shews himself here because his Presence and Providence are signally discover'd in them and by them These are emphatically call'd the Water-spouts of Heaven Psal. 42.7 because they pour out Water like Pipes or Spouts for when those condensed Vapours being now turn'd into Clouds become too ponderous for the Air to bear them they fall down in Rain These Clouds therefore are fitly and elegantly call'd dark Waters Psal. 18.11 because being thick and full of Water they become black and besides from the gathering together and condensing of these Clouds the Earth is shadowed and darkned But this proves generally a Comfortable Darkness being in order to Rain which soon restores Light again But this also is produced by the singular and extraordinary Direction of God for tho we grant that these vast Heaps of Water fall by their own Weight or by the Violence of Winds which thrust them downwards yet it is from the particular Care and Guidance of the Almighty that this is done Which we find taken notice of by Iob a Great and Skilful Observer of God's Works Iob 26.8 He bindeth up the Waters in his thick Clouds and the Cloud is not rent under them That the thick and heavy Clouds so loaded with Waters do not break presently but hang and hover between Heaven and Earth a considerable time as frequently we see them do is very wonderful and is to be ascribed to the Divine Power and Wisdom To which it is to be attributed also that they fall so lightly and not all together It is from this most wonderful Disposal that these vast heavy Bodies do not fall down upon us at once and all in a Heap and so crush us with their Load This very thing Iob's Friend who by his Discourse we may perceive was a Man of some Philosophy as well as great Piety particularly insists upon with the highest Admiration Iob 36.27 He maketh small the Drops of Water which the LXX not minding so much the very Words as the Sense as is common with them render very finely the Drops of Rain are numbred by him he is so careful in distributing them that he divides them out by Tale so exact is he in measuring out the Rain that he uses as it were an Arithmetical Proportion These Waters are with great Accuracy dispens'd to Mankind they as it immediately follows pour down Rain according to the Vapour thereof according to God's disposing and parcelling out of the Vapours which are the Matter of the Clouds for here he doth as it were use an Arithmetick Whence it is that they dissolve into Showers by degrees and gently distil upon the Ground in Drops as a Gardiner waters his Garden Not but that in some Places as in the Southern Regions of the World as Guinea Brasil Egypt the Country of the Abyssines the Rains fall in greater Quantity which is a great Argument of the Divine Providence for those Parts of the World want more Rain and therefore the Drops are bigger and more ponderous and the Showers fall faster and thicker and with much more Force but still they descend orderly and by degrees And that we may be the more apprehensive of this Benefit God sometimes permits Examples of the contrary as those Fallings of Waters in the Indies which they call Spouts The Clouds fall down altogether and like a violent Torrent They are not Showers but Floods of Rain that come down from the Skies But this is rare and extraordinary and serves only to commend the constant Goodness of God in the ordinary dispensing of Rain Therefore it is said He made a Decree for the Rain Job 28.26 It was a peculiar Appointment and Ordinance of Heaven that there should be this Admirable Filtration of the Clouds which is a thing very amazing and stupendous It is no wonder then that it is reckon'd among the Great Vnsearchable and Marvelous things which God doth Job 5.9 10. and that He himself calls upon us to admire him as the sole Author and Father of Rain Job 38.25 26 27 28. and that this is owned to be the peculiar Work of the Almighty Iehovah Jer. 14.22 Are there any among the Vanities i. e.
Nature intrinsecally but extrinsecally and relatively as they are useful to Mankind some way or other Even those Creatures that are harmful are really good for some Ends as we know and experience And there may be a Goodness in some of the Creatures which as yet we do not see but afterwards may display it self and future Ages may have the happiness to make these Discoveries though the past and present ones enjoy the Good but know it not To shut up all no one part of the Creation is superfluous and unprofitable every thing hath its proper Goodness That is in other terms the Whole World is full of God and of his Providence And yet I have not yet spoken of Man the Top of all the Visible Creation in whom the Wonders of God's Care and Providence are chiefly manifested But of Him I will distinctly and professedly speak in my next Essay CHAP. XII This Argument which hath been used all along in this Discourse to prove a Deity and Providence was made use of in the Old Testament by Job and by David in several of his Divine Hymns which are distinctly commented upon by St. Paul in the New Testament by the Christian Writers of the succeeding Ages by Pagan Philosophers and Poets whose memorable Testimonies are cited The Proper Inferences from the whole are these 1. We are obliged to own a Deity in the visible Works of the Creation 2. We have hence Incouragement to contemplate the Creatures and to study the Works of Nature 3. By this Contemplation and Study we should be induced not only to acknowledg but to worship love and obey the Omnipotent Creator and to devote our whole Lives to his Service and Honour BUT before I enter upon that let us seriously weigh the Worthiness of this Subject which I have been insisting upon and let us attend to the Proper Inferences which may be made from it That the matter of this Discourse may not seem to be unworthy of the Reader 's serious Thoughts I desire him to consider that this is the Argument which is used in the Holy Scriptures to prove a God and to convince Men of his glorious Perfections To begin with the Writings of the Old Testament Iob argues from the frame of the World and all the Creatures that are in it Ask now the Beasts and they shall teach thee and the Fowls of the Air and they shall tell thee Or speak to the Earth and it shall teach thee and the Fishes of the Sea shall declare unto thee Who knoweth not in all thâ—se that the Hand of the Lord hath wrought this In whose Hand is the Soul of every living thing The latter part of the 36 th Chapter of Iob and the 37 th 38 th and 39 th Chapters throughout treat of the Works of the Creation and thereby designedly evince the unlimited Power and unsearchable Wisdom of the Almighty How frequent is David on this Theme extolling God's Providence in respect of the Creatures the Heavens and Earth Living and Inanimate things He speaks like a true Religious Philosopher in the beginning of the 19 th Psalm The Heavens saith he declare the Glory of God and the Firmament sheweth his handy Work v. 1. He speaks of these inanimate things here and in other places as if they were endued with Sense Reason and Speech and could really declare and shew God's Power and Glory but the meaning is that they occasion others who are endued with those Faculties to declare and set forth the Divine Praises And hence the Heavens of which he particularly speaks here are call'd the Ministers of God's Word by some of the Antient Fathers And it might be observ'd that Shemesh Sol is as much as Minister it being derived from the Chaldee Shamash ministravit Day unto Day uttereth Speech and Night unto Night sheweth Knowledg ver 2. i. e. the Vicissitude of Days and Nights made by the motion of the Heavens declares God's Providence and instructs Men in the Knowledg of the Creator There is no Speech nor Language where their Voice is not heard v. 3. i. e. though these Heavenly Bodies be speechless though they silently roll about and make no Noise yet they may truly be said to have a Voice and there is no Nation or People in the World that do not hear it and loudly proclaim the Power and Wisdom of God For as he adds Their Line is gone out through all the World and their Words to the end of the World In them hath he set a Tabernacle for the Sun which is as a Bridegroom c. His going forth is from the end of the Heavens c. ver 4 5 6. i. e. in the midst of the Firmament is placed the Royal Mansion of the Sun who sets forth at one extreme Point of the Heavens and passes through all Parts till he comes back to the same Point again and so visits all Climates of the Earth the remotest Countries under Heaven are sensible of the Virtue and Influence of his Universal Progress And then the Psalmist passes from the Consideration of the Heavens to the Word of God After he had spoken of the Book of Nature he proceeds to that of the Law thereby acquainting us that both set forth God's Glory the Beauty and Uniformity of the World and particularly of the Heavenly Bodies as well as the Written Word give us an assurance of his Infinite Perfections and Excellencies Again in Psal. 95. he is proved to be a Great God and a great King above all the reputed Gods of the Heathens because in his Hands are the deep places of the Earth the Strength of the Hills is his also The Sea is his and he made it and his Hands formed the dry Land v. 3 4 5. i. e. the Fabrick of the World all the admired Treasures of Heaven and Earth of Sea and Land are unquestionable Testimonies of his Godhead The Psalmist doth not think whatever some fancy that the present State of the Earth Sea and Heavens is deformed and disordered he praises and admires God in the Contemplation of them The whole 104 th Psalm is an Elegant Account of the Works of the Creation and of Providence for indeed it is impossible to separate these two all things that we see in the World prove not only the Being of a God but that he Rules them with Wisdom and Goodness And this you may observe here that this Divine Poet reckons up these Works of God according to the Mosaick Method i. e. in that order in which Moses represents them to have been produced at first by God when he made the World He first mentions Light which was the Product of the first day v. 2. then the Heavens and Firmament and the Angels the Inhabitants of those upper Regions of the World ver 2 3 4. which were created on the second day then the Earth Sea Springs and Rivers Plants Grass Herbs and Trees the third day's Work v. 5. c. after that the
comparing the Almighty to Nebuchadnezzar upon whom all Things must wait to whom all Things must be subservient I delight not in quoting such Passages as these but there is a kind of necessity of doing so that Mens Minds may not be corrupted and debauch'd by such ill Language which I hope may be in part prevented by my cautioning against it And here by the way seeing I now have and shall frequently afterwards have occasion to mention some Opinions of this Ingenious Gentleman and to argue against them I do here once for all declare that nothing of this Nature is done by me from a Principle of Contradiction or a delight to oppose this or any other Author's Assertions No I most solemnly profess and acknowledg that I bear a due regard to the Wit and Invention of his Hypotheses which are very diverting and entertaining But because I am verily perswaded that they are defective as to Truth I on that account offer a Refutation of them But I would not be thought to say any thing out of pique or so much as an Inclination to reflect with Contempt or Disgrace on any Man's Person or Undertakings and particularly those of the Ingenious and Learned Theorist It is wholly from a just and deep sense of their opposition to that great Standard of Truth in this kind viz. Moses's Writings that I appear against them And I think it is a good and justifiable Employment to assert and defend the Mosaick Verity and whilst I am about this Work I reckon I am in an Honourable Post. That the World is made for Man is no such daring Proposition as some pretend it is The Heavens above him and the Earth beneath him are for his Sake Even those former the Heavenly Bodies are made for him or else you can never make Sense of the Psalmist's Words Psal. 8.3 4. When I consider thy Heavens the Work of thy Fingers the Moon and Stars which thou hast ordained then I say What is Man that thou art mindful of him and the Son of Man that thou visitest him Whence it is evident that these glorious Creatures so bright so beautiful so remarkable were created and provided for the use and benefit of Man and that God sheweth how mindful he is of him and how he delights to visit him i. e. to discover an extraordinary Kindness to him above all other Creatures by providing the World and all Things in it for him It is true the Heavens are made for the Angels as well as Man but yet we know that even these excellent Beings though they be of higher Nature that he are Ministring Spirits and employed for the good of Mankind especially of the choicest part of them the Heirs of Salvation So that not only the Heavens but the Inhabitants thereof are for Man's sake But it is enough for my present purpose that the Sublunary World and the Heavens of which we are to treat serve Man and were made for him This the Stoicks were great assertors of and particularly Tully who was a Friend to that grave Sect defends it Man is as it were the Center of the World in respect of Final Causes saith a profound Philosopher of our own And though this be denied by Des Cartes and some of late who would pretend to imitate him in that as well as in some other Things yet till there be assigned better Arguments for their Opinion than we hitherto find we have reason to hold fast our Proposition that the World was made for the Sake of Man Even Inanimate Creatures are accommodated to his use and service and the whole Creation some way or other is for his Good Yet it is certain that they have no Knowledg or Foresight no Consultation or Deliberation and consequently can understand nothing of this End which they are made and continually act for Wherefore we must necessarily grant that there is an Omniscient Principle that acts them there is a wise and understanding Being that directs and governs them It must be ascribed to this and this alone that irrational and dumb Creatures yea such as have no sensitive Perception act so orderly and with a tendency to an End And this they do not seldom but constantly and perpetually We see and observe that there is an uninterrupted Course of the Sun and Moon and other Heavenly Bodies in order to our Welfare which could not possibly be procured without them And we see and are convinced that other Senseless Creatures are directed to an End and miss it not All Natural Agents of what kind soever have a regular and fixed Tendency to what is profitable for the Universe The short is any Man that is not wilfully blind may see that there is Design and Contrivance in the World's Creation and in all the Parts of it and that there is an End pursued even by those Beings which have no Sense or Reason Whence we cannot but conclude that seeing these are void of all Counsel and consequently do not act thus by any Counsel of their own therefore they do it by another's There is some Intelligent Agent and Principle there is some wise over-ruling Cause that directs and governs them and purposely produced them for such Ends and Uses Will not any understanding and considerate Man grant that this Director and Governour is God who as he is the Ruler so was the Author and Architect of the World It was he that first endued them with such a Nature and Instinct whereby they tend to their particular Good and End and also to the universal Good of the World Yea those things which are contrary to one another conspire in one common End We must be forced to give our Suffrage to what one of the Antients said There is God who hath commodiously framed and ordered all the Parts of the Universe for the advantage of the Whole As they have their Existence from him so they are actuated by him And it is utterly impossible to conceive that they can be able to act as they do i. e. for certain Ends and Purposes unless there were an higher Agent to direct them The End and Contrivance of things undeniably prove the Divinity and confute blind Chance and Fortune yea and Necessity too which latter is held by Spinosa and accordingly he asserts that God himself hath no certain End or Design in what he doth Thus whether you respect the Order and Beauty of the Creatures or the End and Design of them it is evident that they are Arguments of a Deity The whole Frame of Nature cries out that there is a God All the Creatures confess that they are not of themselves but from an Other In vain hath the French Philosopher attempted to prove that we may give an account of all the Phaenomena of the visible World from Matter and meer Mechanical Motion I say in vain was this Attempt made though I deny not that the Noble Author of it hath shewed a great deal
we might abate the Pythagorical Musick of the Spheres the seven-fold Pipe of Pan and the strange Cryptography of Gaffarel in his Starry Book of Heaven Lastly In the great Vsefulness of the Stars we may see the Footsteps and Impressions of the Beneficent Creator As he giveth the Sun for a Light by Day so he appointeth the Ordinances not only of the Moon but of the Stars for a Light by Night Jer. 31.35 And these Ordinances shall not depart from before him ver 36. they are of perpetual use for affording Light in the Night-Seasons and they are on other accounts unspeakably beneficial to Mankind The Fruitfulness of the Earth the alternate Succession of the Seasons of the Year our Bodily Constitutions and in part the Dispositions of our Minds our Health our Life depend upon the Influence and Vertue of the Stars Sir W. Rawleigh hath suggested very excellent things on this Subject Our Divine Poet expresses his Sentiments in this Matter thus And if an Herb have Power what have the Stars Doubtless our Plagues and Plenty Peace and Wars Are there much surer than our Art is sure It is not to be doubted that the Ministry of these Heavenly Bodies is made use of in the Government of this Inferiour World They act continually upon it and nothing is done without their Influence God hath set the Dominion of the Heaven in the Earth Job 38.33 Which is an irrefragable Text to prove that the Celestial Bodies have a Virtue and Power on all Things Below Both those which are Animate and Inanimate do someways feel the Operation of them Which proves the First and Original Disposer of them to be a Rational and Intellectual Agent This is he that maketh Arcturus Orion and Pleiades and the Chambers of the South Job 9.9 This is he that made and therefore as himself saith Iob 38.31 32. is able to bind the sweet Influences of the Pleiades the Seven Stars whose Influence is felt in the Spring and to loose the Bands of Orion which is most predominant in the Winter and produces Storms c. and to bring forth Mazaroth in his Season the same perhaps with Mazzaloth Planetae 2 Kings 23.5 for Lamed and Resh are often changed for one another but the Rabbins call the Twelve Signs by the name of Mazzaroth and to guide Arcturus with his Sons i. e. the Constellation call'd Septem Triones the Wain the Bear together with the other Stars and Constellations of this Southern Hemisphere which are call'd his Sons And in Amos 5.8 He that maketh the Seven Stars and Orion is the Periphrasis of God And we are bid there to seek him who doth this we are to worship God because of the Works of the Heavens His making them and together with them constituting the Seasons of the Year invites us to acknowledg and seek him The Heathens went too far and wildly asserted these Heavenly Bodies to be Gods But then we rightly use them when we argue a God from them And this we may easily do because they set forth the Wisdom of God and the other Excellent Attributes belonging to him This is the work of Astronomy rightly improved It points at the Creator and conducts us to him as the Wise Men of old were led to our Saviour by a Star I speak not of that vain Pretence to the knowledg of all sorts of future Events by Inspection into the Stars which some Impostors talk much of and would make us believe is a Real Science This hath been exploded by all the Wise and Sober Heads in every Age. And it might be observ'd that those who have been most addicted to this Iudiciary way of consulting the Stars and have confided in it have felt the Folly of it most signally Their giving credit to it did procure their Ruine as we see in Iulius Caesar Pompey Nero Iulian the Apostate and several others that might be named of a meaner Figure Their fond trusting to this Science falsly so call'd prov'd fatal to them and render'd their Ends unfortunate But the Study of the Stars is not to be blamed the Astronomical Art is harmless and innocent yea 't is useful and advantageous For by help of this we climb the Heavens and scale the Ethereal Battlements but with a Success different from that of the Antient Giants because they fought the Gods as the Poets talk but we find out the True One by contemplating the Starry Bodies We come acquainted with the great Nomenclator of the Stars He that calls them all by their Names and enabled Adam as a very Learned Man thinks at the same time that he gave Names to the Creatures here Below to do the same to these Above by which Names they were wont to be call'd by the Patriarchs some of which remain in the Bible as Gnas Chesil Chimah Job 5.9 Amos 5.8 but most of them are lost We step from Orb to Orb and measure the vast Heavens and rifle the several Vortices and make new Discoveries in those Celestial Regions and thereby frame fresh Arguments of Divine Wisdom in contriving the World and we extort an acknowledgment of a Deity even from the Irreligious and such as are most averse to the Notion of a God For from our Enquiries that Assertion of the Learned Philo is made good Whatever is contained in the Heavens is made and fitted with the greatest Reason and Congruity There is nothing but what is founded on the most rational Grounds And we arrive to the Determination of that Wise Roman What can be more plain and evident when we behold the Heavens and all Things belonging to them than that there is a Numen of a most excellent Understanding by whom these Things are order'd and govern'd And a little after he comes to this Final Result That there is therefore a God is so plain that for my part I look upon the Man that denies it to be out of his Wits For the Frame and Contrivance of the Heavens which is the Subject I have been insisting upon and now am finishing are sufficient to perswade any Man of a sound Mind of the Existence of an Invisible but Wise Being who is the Author and Contriver of this excellent System of the Upper World So little reason had Alphonsus X. K. of Leon and Castile Author of the Astronomical Tables that bear his Name to utter those blasphemous Words as we find related by Lipsius and Spondanus and others that he could have mended the Fabrick of the World if he had assisted at the Creation especially he could have order'd things better in the Heavens This was that Alphonsus as Lipsius observes who was deposed from his Throne expell'd his Kingdom and died hated of all Men. Mariana saith he ran mad being reproved by an Hermite for uttering the forementioned Words but whether that be true or no as there may be some Ground to question it it is agreed that he was a most
unhappy King he was dethron'd by his own Son and died of Grief and Melancholy But though he thus impiously blasphemed the Creation yet he was not so sottish as to deny a God the Artificer of all these Works that we behold Which yet our Atomical and Chance-Philosophers will not be induced to assert or believe CHAP. IV. The Things which are remarkable in the Space between the Heavens and the Earth administer clear Proofs of a Deity as the Air the Winds the Clouds where the late Archaeologist is rebuked the wonderful Ballancing of these latter Their gentle falling down in Rain by degrees the Vsefulness of these Showers The Rain-bow Thunder and Lightning Snow Hail Frost and Ice NOW let us go down from these Lofty Battlements of Heaven to behold the things that are between this and the Earth Let us descend from the Etherial to the Aerial Region where still we shall find every thing declaring a Divine and Omnipotent Creator The Air the Clouds the Winds and all the Meteors preach a Deity The Air is the necessary but noble Instrument of Man's Subsistence in the World We breathe by it and so it is the most necessary of all the Elements because without Respiration there is no Life The Greek word which signifies to breathe hath but two Letters and those are the first and last of the Greek Alphabet The Air or Breath by which we breath is our Alpha and Omega we began our Life with it and we end it without it For this is that whereby the Fuel of Life is at first kindled and afterward maintained This also was made to transmit to us the Light Heat and Influences of the Sun and Stars and is the Medium and Conveyer of Colours to the Eye and of Sounds to the Ear and is the Vehicle of all wholesom Smells of all fragrant and delightful Odours for the Refreshment of our Spirits This is of perpetuall use to all Creatures whether Vegetative or Animal And if we would be Curious we might observe here the Elastick Power or Spring of this Element the native Self-Expansion of this vast Body whereby it flies out and seeks to be at Liberty upon the removal of all Circumambient Obstacles Which a Noble Philosopher of our Age hath improved to very good purpose and therein discover'd the Wonders of the Creation The Winds are the Stream and Current of this Element and are caused by the Condensation and Rarefaction of it which are procured by a lesser or greater degree of the Sun's Heat But sometimes this Boisterous Meteor is bred by Vapours and Exhalations rising out of the Earth or Waters and then generally it is most vehement and loud it is most swift and rapid on which latter account we have mention of the Wings of the Wind Psal. 18.10 But both the gentle Gales and stormy Blasts are useful at their several Seasons viz. to fan clear and purge the Air and to prevent the stagnating of it to dispel unwholesom and noxious Vapours especially at Sea and in very wet Soils to dry up excessive Moisture after great Rains to qualify the scorching Heat of the Summer to cool those Regions which are most liable to the Sun 's perpendicular Rays and accordingly it is well known that there are Briezes i. e. fresh Eastern Winds which constantly blow about Noon in the hottest Countries even under the Equator and mitigate the excessive Heat They are welcome and refreshing to Trees and Plants and Fruit both as they bring Rain to water them and fair Weather to ripen them They are serviceable at Sea for Ships yea of such necessity that Navigation could not be performed without them And they are useful for several considerable Purposes at Land for the Needs of Man's Life The Winds therefore may be reckon'd as no contemptible Instances of God's Care and Providence toward Mankind Whence these are attributed to Him alone by the Inspired Prophet He bringeth forth the Wind out of his Treasures the Treasures of Sea and Land that afford a plentiful stock of Exhalations which being either rarified by Heat or condens'd by Cold stir and move in that manner which we either feel or hear He makes the Weight for the Winds as it is elegantly said of him Iob 28.25 There is such a certain Order and Appointment concerning every one of them whether they be the Cardinal Ones from the Four Quarters of the World or those that are Intermediate and Collateral that they may be said to be weighed and poized They are always in such a Posture as he pleaseth and their Place and Motion together with the Effects of them are exactly determined Let us behold the Clouds the visible and constant Witnesses of an Almighty Power and Wisdom They are moist Vapours drawn up and thickned into Water in the middle Region of the Air therefore they are call'd the Waters above the Firmament Gen. 1.7 i. e. above the great Expansum of the Lower Region of the Air for there is another Firmament mentioned Gen. 1.17 the Firmament of the Heaven or Aether where God placed the Stars So that if we distinguish between the Aerial and Aethereal Firmament which we ought to do we shall reconcile the Controversy which hath been among Writers concerning the Rakiang the Expansum mentioned by Moses which divided the Waters that are under it i. e. the Sea from the Waters that are above it i. e. the Clouds The not observing of this hath occasioned that vile Notion which we find vented by the Archaeologist who tells us That Moses makes Waters above the Heavens or Firmament to comply with the vulgar Conceit of the People that God Almighty hath a Store-house of Rain there and so sends it down thence to them on the Earth I am heartily sorry to see such ill Words fall from the Pen of a Christian Writer They not only import that Moses willingly and designedly fosters the People in their erroneous and false Apprehensions concerning God's Works but they make a Mock of a plain Truth viz. that the Heavens or Clouds are the Receptacles or Store-houses of Rain and were appointed by the All-wise God to be so The Heaven is expresly call'd God's good Treasure or rather Treasury whence he gives Rain Deut. 28.12 And we read of the Treasures of Snow and Hail Job 38.22 We should rather translate it Treasuries as the same Hebrew word is render'd in Psal. 135.7 where also it is apply'd to a Meteor as it is here And what are these Treasuries and Store-houses of Rain Snow and Hail but the Clouds from whence these Meteors descend And these Clouds as any impartial and considerate Man must needs grant are the Waters that are above the Firmament or Aerial Heaven So little reason had the foresaid Writer to look upon these as the mere Imagination of the Vulgar and to think that the Inspired Pen-man makes mention of them in mere Compliance with the conceited People Whereas it is rational to believe that
flying from them is an Evidence of that Kind and Watchful Providence which attends us Tho God produced these Creatures yet we see that they are powerfully restrained and their hurtful Nature is check'd and kept in which is a very observable but convincing Proof of the Heavenly Benignity and Mercy Lastly God made these Creatures as well as Man to enjoy their Essence and Life and therein to be partakers of his Bounty and Munificence Whilst every thing hath the fruition of its Being it is so far useful to it self and this is an Argument of the Divine Indulgence and one reason of the Production of things God created all things that they might have their Being Wisd. 1.13 And yet this is to be understood so that they were all made for Man because he can and may one way or other make them useful to him Thus God's Goodness is seen even in those Animals which on some account are not good 4. They set forth God's Iustice and for that reason are serviceable in the World He is pleased to make use of them sometimes in the way of Punishment Thus Lice â— and Flies were produced on purpose to plague the Egyptians Exod. 8.16 20. Aristotle mentions the Names of some that were kill'd with Lice bred in their Bodies So Sylla one of the Roman Dictators perished by the Phthiriasis saith Plutarch and so died Philip the second King of Spain if we may credit very good Historians and the elder Vossius among the test Some to whom Lice prov'd mortal are reckon'd up by Aldrovandus Hornets and Wasps were dispatch'd by the Divine Avenger to expel the Canaanites Exod. 23.28 Ios. 24.12 Wisd. 12.8 Locusts Caterpillars Canker-worms Palmer-worms are threatned and inflicted as Judgments on the disobedient Israelites Ioel 1.4 1 Kings 8.37 Psal. 78.46 105.34 What Mischief Locusts did in some parts of Italy Livy and Pliny relate The Pestilence and Mortality which they caused by their stink in several parts of Africa is particularly set down by Orosius Paulus Diaconus and others And Modern Historians testify how mischievous they have been in Dacia Pannonia c. Herod the Great as Iosephus relates and Herod Agrippa as St. Luke informs us were devour'd by Worms or Maggots And this was partly the loathsom fate of Antiochus as we read in 2 Mac. 9.9 and of Maximinus of whom Eusebius speaks Eccl. Hist. l. 8. c. 28. for their Bowels being rotted and eaten with Worms they became a Torment to themselves and a Plague to others by reason of the intolerable Stench which proceeded from their putrified Bodies And other Examples of such as were eaten up of this Vermin you may see in Aldrovandus de Insectis l. 6. The Inhabitants of the Isles of the Cyclades and the People of Troas were banish'd their Country by Mice they covering the places with such Multitudes Plin. l. 8. c. 29. and lib. 10. c. 65. Iustin reports the same of the Abderites Hist. l. 15. And other Instances might be offered to prove that God makes use of sundry Kinds of Living Creatures to plague notorious Offenders He therefore that complains of the Existence of these in the World complains that God hath ways and means of Punishing the wicked when he pleases And be the Creatures never so hurtful there is no reason for this Complaint for the more Harmful any one of them is the more useful it is to the Purposes of Divine Vengeance But then we must remember that we occasion this yea that at first we pull'd down a Curse upon the Creatures by our Primitive Apostacy from God We rebell'd against Heaven and it is no wonder that they do so against us We affronted the Soveraign Majesty and therefore we justly meet with some that take His Cause and revenge it In short whatever noxious Qualities are now discern'd in any of the Creatures they proceed not from God but the Sin of Man whereby they are corrupted We have changed the Nature of them we made them hurtful and therefore we have no reason to complain But it is our Duty to accept of the Penalty of our Delinquencies and to make it useful as we well may to Repentance and our Turning unto God We may conclude then from all that hath been said that God made none of the Creatures in vain but destined every one of them to some use We may give our Suffrage to that Saying of the Jews There is nothing in the nature of things of which there may not be assigned a reason why it was created It appears from what hath been suggested that even Insects which are the imperfecter sort of Animals and may seem to be the most useless of any are for Purposes of a considerable nature And it is to me very evident that God would not have made such Variety of them as about sixty kinds of Flies forty sorts of Beetles five and twenty several kinds of Spiders fifty different Classes of Canker or Palmer-worms an hundred sorts of Butterflies unless they were good for something And 't is observ'd by those that write concerning this particular Rank of Creatures that all Vegetables whatsoever nay all Animals both alive and dead produce their peculiar Species of them but how this is consistent with that late Notion which some Learned Virtuoso's have broach'd viz. that there is no such thing in Nature as Spontaneous or Equivocal Generation I will not now dispute only I will here offer my Opinion viz. that Insects are produced both ways by equivocal as well as univocal Generation for I observe that the Divine Author of Nature is pleased to act differently and variously and moreover they are different according to the diversity of Place and Country where they are bred Nay that there may be a more speedy and plentiful Procreation of them they are generally Hermaphrodites and sustain the part of both Sexes as the Worthy Mr. Ray hath observ'd Wherefore I question not but they are some way or other Useful for we must not think that these Beings are Multiplied in vain And if we enlarge the Horizon and look upon Nature in her several Provinces and Dominions whether Animate or Inanimate whether in the Heavens Air Earth or Sea whether mineral vegetative or sensitive if we survey the World and All the Works of the Creation we shall find that they were made for excellent Ends. In the close of every Day 's Creation that was the general Epiphonema God saw that it was good And as this was said of every particular Day 's Work so at last there is the like Approbation and Allowance of the whole Frame of Beings God saw every thing that he had made and behold it was very good Good as it answer'd to the Divine Idea and the Will of the Creator Good also as it was destined to the Use and Service of Man All created Beings have a Goodness not only that which is Metaphysical viz. in respect of their Being and
Sun and Moon v. 19. which were made on the fourth day and the Fishes of the Sea which are the fifth day's Production v. 25 26. with which he concludes having supposed the Creatures of the Last day's Work in what he had said before The Sum of all his Philosophical and Religious Contemplations in this Excellent Hymn is comprised in those words O Lord how manifold are thy Works In Wisdom hast thou made them all He first acknowledges and at the same time admires the Wonderful Variety of the Works of the Creation and thence he rationally infers and declares that an Understanding and Wise Being was the Author of them From the serious Consideration of the Visible World his Mind devoutly but naturally rises to a sense of the First and Supreme Cause of it In the 148 th Psalm the same devout Poet extols God from the particular Consideration of the Creatures of all ranks and sorts first those in Heaven the Angels the Sun Moon Stars and Light v. 2 3. 2dly those that beâ—ong to the Waters Dragons which is a word â—hat here denotes all great Fishes and all deeps wherein they dwell v. 7. 3dly those in â—he Air as the Meteors viz. Fire i. e. Thunâ—er and Lightning Hail Snow Vapour stormy Winds v. 8. 4thly on the Earth viz. 1. Those â—hat are Inanimate as Mountains Hills â—ruitful Trees and Timber-trees among which the Cedar is chief and doth here represent all the rest v. 9.2 Living Creatures and first those that are Irrational wild Beasts and all Cattle creeping things and flying Fowl v. 10. Secondly Rational Mankind of what degree soever Kings and all People i. e. their Subjects Princes Iudges young and old of both Sexes In the 135 th Psalm v. 5 6 7. the same Subject but more briefly is treated of and in Psal. 136. v. 5 6 7 8 9. he gives a compendious but excellent Description of this Mundane System and of the Universal Furniture of it and thence excites Men to adore and magnify the Wise Creator of all And interspersedly in several other Psalms some of which I have had occasion to mention before he falls upon this Excellent Theme and admirably improves it to the purpose aforesaid If we pass to the New Testament we shall there also find this Argument used From the Fabrick of the World St. Paul proves to the Men of Lystra that there is a God a Living God in Contra distinction to the Gentile Gods or Idols rather From the making of Heaven and Earth the Sea and all things that are therein he argues the Existence of an All-sufficient and Self-subsistent Being Acts 14.15 And again Rom. 1.20 The invisible things of God from i. e. ever since the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and Godhead even those Invisible things are clearly manifested by those Visible Works that he hath wrought Or perhaps the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be from the Consideration of the Creation from this alone the invisible things of the Deity viz. his Power Wisdom and Bounty are seen and proved This way of proving the Divinity by the Works that are seen is used by Fathers and Philosophers by Christians and Gentiles by Sacred and Prophane Writers This World saith a Greek Father is the School of Rational Minds and the Nursery of that Knowledg which we have of a God Our own Make and that of the World wherein we live are Testimonies of a Deity saith Tertullian Basil the Great Gregory Nazianzen and Ambrose have written on the Six Days Works and have with a mighty Fluency of Stile pursued this Argument Athanasius in his Book against the Gentiles very closely and solidly manges this sensible Proof of a Deity Cyprian discourses after this rate that the Times and Seasons of the Year and the several Elements are obsequious and serviceable to Mankind that the Winds blow the Springs and Fountains flow the Corn and the Vines come to maturity and there is a Plenty of all other Fruits on the Earth from the disposal of God wherefore his Existence is not to be doubted of by any rational Person yea by any one that hath the use of his Senses Theodoret hath well demonstrated the Providence of God from the Consideration of the several Parts of the World Octavius in Minutius Felix hath a short but a very Witty and Elegant Oration to prove a God and Providence from the Make and Order of the upper and lower World Among the Moderns I will mention only our Divine Mr. Herbert in his Poem to which he gives the Title of Providence where he excellently displayeth the Wisdom of God in the Works of the Creation in the several particular Beings which are the Product of it It is an Admirable and Choice Piece of Divine Rapture The wisest Heads among the Gentiles as well as among Christians have prosecuted this Theme and have thought it to be of great force Much after the rate of the Great Apostle who tells us God left not himself without witness you may hear an Antient Philosopher speak It was fit saith he that God's Works should witness concerning him thus the Sun Night and Day the Air the whole Earth are Witnesses yea all the World bears Testimony to Him And a Noble Platonist hath in most select and excellent Words thus charactered the Divine Being He who hath disposed the Heavens into their admirable Order and Harmony who guides the Chariots of the Sun and Moon who is the Master of the Celestial Quire and by his Voice and Beck keeps time that the Musick of the Stars be true and those swift Bodies keep their Rounds exactly he who is the great Arbiter and Disposer of the Seasons of the Year who is the prudent Dispenser of the Winds and brings them out of their Treasures when he pleaseth he who shaped the vast Sea and formed the Spatious Earth and furnish'd it with Rivers he who nourishes and ripens the Fruits and stocks the World with living Creatures Tully in his Second Book of Divination proves a Soveraign Cause of all things from the admirable and exquisite Composure of the World The Beauty of this saith he and the Order of the Heavenly Bodies do even force us to acknowledg that there is an Excellent and Eternal Nature and that this is to be admired and adored by Mankind Whence comes it to pass saith Seneca that there is such a Multitude of Grateful Objects in the Universe which ravish our Ears Eyes and Minds Whence is there such an Abundance of things made as 't were to support our Luxury for 't is evident that there is Provision made not only for our Necessities but we are indulged even to Delight and Pleasures This is from the Riches of the Divine Being and the overflowing Bounty of his Excellent Nature I will conclude with that of the Poet Cùm dispositi quaesissem
also if duly managed and applied will make those that are conversant in it as Good as they are Wise For Physicks do naturally conduct to Ethicks A Natural Philosopher will be if not otherwise hurt a Good Moralist His intimate conversing with Matter and Bodies will raise him to an Apprehension of an All-Wise Spirit Though he deal in Groveling Vegetables and stoops and bends to the Earth to gather them yet even this Posture makes him more Erect towards Heaven and exalts his Mind to the Author of Nature An Anatomy Lecture is a Preparative to one of Divinity And whilest he views and considers the Exactness of the Humane Fabrick he is thence effectually provok'd to acknowledge revere and worship the Divine Architect FINIS ERRATA PART I. page 88. line 27. read correct p. 121. l. 1. r. Stagâ—ritâ— p. 174. l. last but one r. there by p. 192. l. 21. r. Halieuticâ—â— p. 204. l. 24. for there r. they p. 229. l. 5. r. noted PART II. p. 46. l. last but one r. admitting p. 48. l. 7. r. insite p. 50. l. 22. insert perhaps before not p. 64. l 22. r. Colick p. 72. l. 19. r. come p. 75. l. 11. after manner make p. 88. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 94. l. 1. bloâ— out â— And some other Literal Faults require Amendment Books written by the Reverend Mr. John Edwards AN Enquiry into several Remarkable Texts of the Old and New Testament which contain some Difficulty in them with a probable Resolution of them in two Volumes in 8 o. A Discourse concerning the Authority Stile and Perfection of the Books of the Old and New Testament with a Continued Illustration of several Difficult Texts throughout the whole Work in three Volumes in 8 o. Some Thoughts concerning the several Causes and Occasions of Atheism especially in the present Age with some brief Reflections on Socinianism and on a late Book entituled The Reasonableness of Christianity as delivered in the Scriptures 8 o. Now in the Press and will speedily be published A Discourse shewing the Unreasonableness of a Late Writer's Opinion concerning the Necessity of only One Article of Christian Faith And of his other Assertions in his late book of the Reasonableness of Christianity and in his Vindication of it With a Brief Reply to another professed Socinian Writer All sold by Jonathan Robinson at the Golden Lyon and John Wyat at the Rose in St. Paul's Church-yard 1696. * Aristotle Pliny Aelian Theophrastus c. †Albertus Magnus Gesner Aldrovandus Jonston Willoughby â—ay Lister c. * Wisd. 13.5 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antonin †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Monarchiâ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Placit Philosoph †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dissertat 3. * Tota hujus mundi concordia ex discordibus constar Nat. Quaest. l. 7. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Admonit ad Gentes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaest. Resp. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Plantat Noë * Theory of the Earth Book 2. chap. 11. * De nat Deor. lib. 2. lib. de Officiis †Lord Bacon Wisdom of the Antients * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Mart. Quaest. Resp. ad Graec. †Append ad part 1. Eth. * Opera Philosoph * Essay concerning the Notion of Nature * Sol siderum princeps cujus luce omnia vestiuntur Adv. Gent. l. 1. c. 18. †Job 31.26 36.32 * More Nevoch l. 3. c. 29. †Problemâ— de Creatione ‖ Cont. Cels. l. 5. * Laert. in Epicuro in Heraclito * In Cratylo †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt sidera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd semper in cursu sint Saturn l. 1. c. 23. * In his Aurora * Ovid. Fast. l. 6. * Kepler Epit. Astron. Copernic l. 1. * Dial. 2. †Epit. Astron. Copern lib. 4. ‖ Lansberg Progymnas * Geograph * Jos. 10.13 †Isa. 38.8 * Discourse concerning the Stile of Scripture * De Magnete l. 6. c. 3. * Psal. 8.6 c. * Immortality of the Soul Book 3. chap. 13. * Lib. 9. Sect. 4. cap. 16. usque ad finem Sect. * Mr. Hook 's Attempt to prove the Motion of the Earth * D. Burnet Theoria Tellur * Plut. de Isid. Osir. * â—uid cùm ordo temporum ac frugum stabili varietate distingultur nonne auctorem suum parentémque testatur Ver â—â—què cum suis floribus aestas cum suis messibus autumni maturitas grata hibernae olivitas necessaria c. Minur Fel. in Octav. †Horat. ‖ Dr. Brown Vulg. Er. l. 6. c. 5. * Dr. Brown Cyrus 's Garden ch 4. * Psal. 89.37 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Orac. defect * Sidus in tenebrarum remedium ab naturâ repertum Nat Hist. l. 2. c. 9. * Theory of the Earth Book 2. chap. 11. * Quanquam ad mundi cohaerentiam pertinent tamen spectaculum hominibus praebent nulla enim est insatiabilior species nulla pulchrior De Nat. Deor. * Ipse mundus quoties per noctem ignes suos fudit tantum stellarum innumerabilium refulsit quem non intentum in se tenet Le Benefic l. 4. c. 22. * Manilius * Tanta dispositio tanta in servandis ordinibus temporibusque constantia non potuit aut olim sine provido artifice oriri aut constare tot seculis sine incolâ potente aut in perpetuum gubernari sine perito sciente rectore quod ratio ipsa declarat Lactant. Instit. l. 2. c. 5. †B. Ricciol Almagest Nov. Vol. 2. * Dr. Brown Cyrus ' s Garden ch 5. * Hist. of the World Chap. 1. Sect. 11. †Mr. Herbert's Poems Of Providence * Psal. 147.4 †Vossius de Theol. Gentil l. 2. c. 35. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Monarch †Quid enim potest esse tam apertum tamque perspicuum quùm coelum suspicimus coelestiáque contemplari sumus quà m esse â—liquod Numen praestantissimae mentis quo haec reguntur De Nar â—eor l. 1. * Esse igitur Deos ita perspicuum est ut id qui neget vix eum sanae mentis existâ—â—mem †Mon. l. 1. c. 4. ‖ Hist. Hisp. * About A. D. 1284. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Jer. 10 1â— * Archaâ—olog Philos. cap. 8. * Tycho Brahe in Epist. * Shamajim à Sham ibi majim aquae †Quid mirabilius aquis in coelis stantibus Plin. Nat. Hist. l. 31. c. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. * Deut. 11.14 Joel 2.23 * Cibus arborum imber Nat. Hist. l. 17. c. 2. * Gen. 19.13 * Dr. Woodward Nat. Hist. of the Earth Part 4. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sympos l. 4. quaest 2. * Ignis suâ naturâ in verticem surgit si nihil illi
is baffled by it 2. From their Excellent End and Designs the chief of which is to be serviceable to Man Both Animate and Inanimate Creatures conspire in this being actuated by a Divine Director and Disposer This ruines Monsieur Des Cartes's Opinion whereby he attempts the solving of all things by Mechanick Principles This also confounds his Denial of Final Causes in Natural Philosophy pag. 1. CHAP. II. The Author proceeds to a Particular Proof of the Divine Existence and Providence from the Consideration of the Heavenly Bodies The unrivall'd Beauty of the Sun The Vniversal Vsefulness and Benefit of it It s Vast Dimensions The transcendent Swiftness of its Motion It s Regular Course through the Heavens Where is largely discuss'd the Copernican Hypothesis concerning the Earth's Motion and is proved to be precarious because 1. It is grounded on this Vnphilosophical Notion that it is difficult and troublesom to the vast Heavenly Bodies to be continually journeying and posting and therefore the Copernicans would free them of this great Trouble by laying it upon the Earth which they fancy can bear it better 2. It confronts that Historical part of the Bible Jos. 10.13 Isaiah 38.8 In such a plain Narration of Matter of Fact and that of a Miracle it is not to be supposed that Words are spoken any otherwise than according to the Real Nature of the thing and the Propriety of Speech 3. It proceeds upon an erroneous and mistaken Apprehension concerning the Nature of the Earth and the chief Inhabitant of it Man for both of them are far greater than the Heavens in real worth and value 4. We may as well imbrace the Doctrine of Transubstantiation which is an absolute Defiance to our Senses as this Opinion Objections and Evasions framed from Custom and the moving in a Ship answered 5. If the Trembling of the Earth may be felt as all grant then the Violent Whirling of it about must needs be more sensible Objections against this answered Demonstrations which depend on the Eye-sight are fallible and have been question'd by the best Artists The Modishness of the Copernican Notion tempts most Men to follow it This is no Temptation to the Author who for the Reasons premised holds that the Heavens continually roll about the Earth from that effectual Impulse which they at first receiv'd from the Almighty Hand p. 19. CHAP. III. The Oblique Course of the Sun being the Cause of the Vicissitudes of Day and Night of Winter and Summer which are so beneficial to Mankind is an Argument of the Divine Care and Providence The Powerful Influence of the Moon evidences the same So do the Planetary Stars and Fixed ones which latter are eminent for their Magnitude Number Beauty and Order Regular Course Vse and Influence all which set forth the Wisdom and Goodness of the Beneficent Creator The Study of the Stars leads us to God Astronomy Vseful p. 51. CHAP. IV. The things which are remarkable in the Space between the Heavens and the Earth administer clear Proofs of a Deity as the Air the Winds the Clouds where the late Archaeologist is rebuked the wonderful Ballancing of these latter their gentle falling down in Rain by degrees the Vsefulness of these Showers The Rain-bow Thunder and Lightning Snow Hail Frost and Ice p. 74. CHAP. V. The Frame of the Earth argues a Godhead A particular Account of the Torrid Zone and of the two Temperate and two Frigid Zones especially the two latter are shew'd to be Testimonies of Divine Providence The present Position of the Earth is the same that it was at first whatever the Theorist who confutes himself suggests to the contrary Against him it is proved that the Shape of the Earth at this day is not irregular and deformed and that the Primitive Earth was not destitute of Hills and Mountains These are of considerable use The particular Advantages of them are recounted and thence the Wise Disposal of the Creator is inferr'd p. 95. CHAP. VI. Vegetables are next consider'd and their Different Parts enumerated and shew'd to be Arguments of a Divine Contriver Their Fragrancy Delightfulness Beauty Their various Natures Kinds Properties Their Vsefulness in respect of Food Particular Instances of some Foreign Plants viz. the Metla the Cocus-tree They are serviceable for Physick The Signature of some of them declares their Properties and is a Divine Impression p. 117. CHAP. VII God is to be found in the Subterraneous World Where are Waters Fires Metals Minerals to which latter belong Earths Salts Sulphurs Stones both Common and Precious The Loadstone particularly considered and the Author's Opinion concerning it He disapproves of the Total Dissolution of the Earth at the Deluge and gives his Reason for it His Iudgment touching Earth-quakes and Trepidations of the Earth He invites the Reader to reflect with great Seriousness upon the late Instance of this kind and to that purpose offers some Remarks upon it Which he closes with a Devout Address to Heaven to supplicate the averting of the Manifestation of the Divine Displeasure in this kind for the future p. 137. CHAP. VIII The Sea with all its Treasures and Riches is another Evidence of an Omnipotent and All-wise Being The several Sentiments of Writers concerning its Ebbing and Flowing are examined The Phaenomenon is resolved into a Supernatural Efficiency and why The Saltness of the Sea-Waters is in order to the Preserving them from Putrefaction The Sea is kept within its Bounds by an Almighty Arm. God's Providence seen in making it both the Source and Receptacle of all Waters The Theorist's Conceit of the Primitive Earth's being without Sea refuted by Scripture and Reason The great Vsefulness of the Sea in several respects p. 162. CHAP. IX The Wisdom and Power of God are discern'd in the Formation of Living Creatures that are Four-footed which are distinguish'd according to their Hoofs or their having or not having Horns or their Chewing or not Chewing the Cud. Their Serviceableness in respect of Food and Work or Labour Instances of the latter sort Even Creeping and Groveling Animals exalt their Creator Fishes some of which are of a vaster Magnitude than any other kinds of Animals shew the distinguishing Providence of God in the peculiar Structure of their Bodies in order to the Element they live in Fowls are purposely shaped and contrived for the particular use they were designed for Their Food is sometimes extraordinarily provided for them and sometimes they are supported without it They are observable for their being Musical for their imitating Man's Voice for their Beautiful Colours Birds of Prey are generally solitary The several Incubations of these Creatures afford Matter of singular Remark The wonderful Make and Contrivance of their Nests speaks a Divine Architect p. 182. CHAP. X. In the Smallness of Insects is display'd the Skill of the Divine Artificer A Fly is of a wonderful Make. The Omnipotent Deity is discernable in a Bee and in a Silk-worm The Ant is more largely consider'd viz.
of Wit and Art in the Prosecution of it and hath said more than any other Man ever did or perhaps could in Defence of this Hypothesis But any Impartial Judg that hath perused what the Learned Dr. More hath offer'd against it will pronounce it to be a vain Enterprize and indeed utterly Unphilosophical He hath demonstrated that there is not any necessary Causality in Matter whereby such Effects are produced that there is no such immutable Law implanted in it no such original and independent Power but that it is derived wholly from a higher Principle By sundry Arguments he irrefragably baffles the Notion of solving all Things by Mechanick Principles but by no Topick more effectually than that which I have propounded viz. the wise Contrivances in the Works of Nature Mere Motion is no Designer no Contriver therefore it can't be the Cause of those Things which we daily see We must then rationally as well as necessarily infer an All-wise Being from the Operations of the Creatures for we see that they are directed to some End And as to what Des Cartes saith that the Ends of the creating of things are not known to us unless God be pleased to reveal them I refer the Reader to the Honourable Mr. Boyl who hath professedly writ against this Doctrine and hath with undeniable Demonstrations confounded it that is he hath most clearly and convincingly shew'd that the Ends and Designs of God in the Works of the Creation are manifestly known and in abundant Instances he shews that they are most obvious and apparent He denies not that in some of God's Works the Ends designed are somewhat obscure and seem to be beyond our reach but then it is as true that in most of them the Ends and Uses are manifest and the exquisite fitness of the Means is conspicuous And as he observes by this way of ordering and managing Things the most wise Author of them doth both gratify our Understandings and make us sensible at the same time of the Imperfection of them Indeed this must be said that Cartesius's Opinion viz. that the Consideration of Final Causes hath nothing to do in Philosophy is consistent enough with his own Principles for if all that we see in the Bodies of Animals and elsewhere in the World be merely Mechanical then there is no Contrivance no Art because he holds all to be the natural Result of Matter and consequently there is no End and which follows from that there is no Signature of Divine Wisdom in the framing of them But this Conceit of his of Mechanism hath been justly exploded by all the great Masters of Reason who have handled this Subject and the excellent Person before-named hath for ever silenc'd that Opinion if Convictive Arguments can silence it Therefore Des Cartes's denial of Final Causes falls to the Ground because it hath nothing to support it now since that Foundation is removed Mr. Boyl hath observed well not only like a Philosopher but a Christian that this French Wit by his throwing aside Final Causes hath thereby deprived his Disciples of the chief End of Natural Philosophy which is to set forth the Praises of God and to admire his Goodness and Wisdom in the Fabrick of the Universe But if we will truly Philosophize we must by no means shut out the Consideration of the Ends of the Creation but we must with great diligence and study enquire into them and acquaint our selves with them And then by seeing and observing the World we shall learn to know a God we shall be brought to acknowledg and adore an infinitely wise Author who appointed all things their Ends as well as gave them their Beginning And now having thus spoken in General I will descend to Particulars and consider the whole visible Structure and System of the World as to its several Parts Here we will contemplate 1. The Heavens 2. Those things which are observable between the Heavens and the Earth 3. The Earth 4. The Sea 5. The Inhabitants that belong to these several Regions Aerial Terrestrial Aquatile All these proclaim a God an Omnipotent Supream Being a Wise and Provident Governour CHAP. II. The Author proceeds to a Particular Proof of the Divine Existence and Providence from the Consideration of the Heavenly Bodies The unrivall'd Beauty of the Sun The Vniversal Vsefulness and Benefit of it It s vast Dimensions The trascendent Swiftness of its Motion It s Regular Course through the Heavens Where is largely discuss'd the Copernican Hypothesis concerning the Earth's Motion and is proved to be precarious because 1. It is grounded on this Vnphilosophical Notion that it is difficult and troublesome to the vast Heavenly Bodies to be continually journeying and posting and therefore the Copernicans would free them of this great Trouble by laying it upon the Earth which they fancy can bear it better 2. It confronts that Historical part of the Bible Jos. 10.13 Isa. 38.8 In such a plain Narration of Matter of Fact and that of a Miracle it is not to be supposed that Words are spoken any otherwise than according to the real Nature of the Thing and the Propriety of Speech 3. It proceeds upon an erroneous and mistaken Apprehension concerning the Nature of the Earth and the chief Inhabitant of it Man For both of them are far greater than the Heavens in real worth and value 4. We may as well imbrace the Doctrine of Transubstantiation which is an absolute Defiance to our Senses as this Opinion Objections and Evasions framed from Custom and the moving in a Ship answered 5. If the Trembling of the Earth may be felt as all grant then the violent Whirling of it about must needs be more sensible Objections against this answered Demonstrations which depend on the Eye-sight are fallible and have been questioned by the best Artists The Modishness of the Copernican Notion tempts most Men to follow it This is no Temptation to the Author who for the Reasons premised holds that the Heavens continually roll about the Earth from that effectual Impulse which they at first received from the Almighty Hand I Begin with the Heavens that immense Space where the Sun and Stars are placed that vast Expansum which contains the Great and Glorious Luminaries of the World for I speak not any thing of Angels the Blessed Inhabitants of this upper part of the Creation as afterwards when I shall treat of Man I shall say nothing of his Soul because I have design'd to discourse only of the visible World These Heavens declare the Glory of God and the Firmament sheweth his handy-work Psal. 19.1 they tell aloud who was their Author even the same who is the Infinite and Bountiful Source of all Things He framed this Molten Looking-Glass Job 37.18 this Solid and Bright Mirrour of his own Majesty that we might behold Him and his Perfections in it And yet He stretched out the Heavens like a Curtain Psal. 104.2 as a Vail to shrowd as it were
Fixed Stars are above a thousand times bigger than it Now is it not more likely that the Earth moves than that these vast Bodies move from Place to Place I answer No the thing is not at all likely for the vaster these Bodies are the more easy is their Motion This is plain because where there are the more parts in Motion there the impulse is stronger and more vehement And where there is this Vehemency the Motion must needs be facile it being put on with so much Strength and Vigour especially if we remember that God impress'd this Motion at the very first and so it is natural and consequently is easy This I think sufficiently proves that they who argue from the Bigness of the Sun and other Heavenly Bodies to the Stability and Rest of them have no ground in Reason and Philosophy No they talk after a popular manner and because they see that Bulky Persons do not stir about with that nimbleness which is observ'd in others of a lesser Size they think it is so with the Sun and Stars or that they are idle and lazy and loth to bestir themselves Or it may be they proceed on that Vulgar Maxim viz. That great Bodies move slowly And because that those of the Heavens are very great they will not suffer them to move at all forgetting in the mean time that it is their very Nature to move and that their Make and Constitution prompt them to it Secondly The Copernican Opinion seems to confront a higher Principle than that of Reason If we will speak like Men of Religion and such as own the Bible we must acknowledg that their Assertion is against the plain History of the Holy Book for there we read that the Sun stood still in Ioshua's time and went back in King Hezekiah's Now this Relation is either true or false it must be one of them If it be the latter then the Inspired Scripture is false which I take to be as great an Absurdity as any Man can be reduced to If it be the former i. e. if the Relation be really true then the Sun hath a Diurnal Motion about the Earth for the Sun 's standing still could not be a strange and wonderful thing as it is here represented unless its general course was to move This any Man of Sense will grant And so likewise the Sun 's going back doth necessarily imply that it went forward before And if it did so surely it moved This I think no Man can deny and consequently it is evident that the Sun hath a Progressive Motion and goes from one part of the Heavens to the other If it be said as it is suggested by some that the Sun only seemed to stand or to go backward then farewell all Miracles for they may be only seeming Ones according to this Answer Which is as much as to say There are no such things in Truth and Reality If it be said as I know it is that this manner of speaking is only in compliance with the Speech and Notion of the Vulgar I grant indeed that the Scripture speaks so very often as I have elsewhere shew'd from several Instances both in the Old and New Testament yea even when it makes mention of some of the Heavenly Bodies the Expressions are according to the Capacity and common Apprehension of Men and not according to the Accuracy of the Thing So that I do not think that a Body of Natural Philosophy or a System of Astronomy is to be composed out of the Bible this being design'd for a far greater and higher Purpose Yet this I say that whenever the Scripture speaks after the foresaid manner concerning these things and several others it doth it in that manner that we may plainly see that the Words are not to be taken strictly and properly but only in a popular way as might be shew'd in abundant Instances But it is not so here for in the forenamed Places we have Matter of Fact plainly and directly set down we are told what Prodigious Things happen'd in those Days viz. that upon the Request of Ioshua the Sun stood still as well as the Moon stayed And that we might not think that this is spoken popularly and meerly according to the common Notion of Men the very same words are repeated and others are added to convince us that they must be meant in the plain and proper Sense of them So the Sun stood still yea in the midst of Heaven and hastned not to go down about a whole Day All this is said to let us know that it was a Reality and not an Appearance that what is here said is spoken properly and not in conformity to a receiv'd Opinion And if it should be said that the Hebrew word used in the former of these places is dum which signifies to be silent as well as to stand still any one that is not prejudiced may see that it is here of the latter Signification For in the next Verse gnamad stetit is the word and is apply'd to the Moon and immediately after to the Sun And the Seventy translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so in the other place it is in plain and intelligible Terms related that the Sun returned ten degrees by which degrees it was gone down Than which there can't be more perspicuous Terms to assure us that the Sun it self really moved backward Though vulgar Expressions are used at other times by the Sacred Writers which is readily acknowledged yet in such a Case as this when there is a plain Narration of what happened and when it is a Supernatural and Extraordinary Occurrence even a Miracle that is spoken of we cannot reasonably bring our selves to believe that they merely conform to the Apprehensions of others but we must needs be perswaded that they speak according to the Nature of the Things themselves The upshot then is this that the Sun moves round in a Diurnal Motion or else we must hold that the standing of it and its going back were no Miracles This to me is a very considerable Argument and I suppose will be thought so by those who reverence the Holy Scriptures and believe the Historical part of them to be true Thirdly Men do not frame right Notions concerning this lower World and the Nature of it whilst they defend the other Hypothesis For I find that they have a very mean Opinion of this Terrestrial Habitation such indeed as is both unworthy of God and of Themselves the chief Inhabitants of it For tho the Earth be a dull Sediment in respect of the Bodies of the Sun and Stars and though it be a shrivel'd Point in comparison of those vast Globes yet this is to be remembr'd that i◠far surpasses all those Celestial Regions and whatever is in them because it is made the Seat of Man of whom God hath so great a Care and to whom he bears so ineffable a Love What are the Heavens in
Difference between a Motion of a part of the Earth as in the usual Shakings of it and of the whole as in the present Case Yes I grant a Difference but it makes against them for the the moving of the whole Terrestrial Mass is a more sensible thing than the Motion of a part of it only Therefore if we feel this latter we may feel the former i. e. we may feel it if there be any such thing But it is evident there is no such thing because we have no Sense at all of it For this and other Reasons I take the Immobility of the Earth to be an unshaken Verity I hold it a consistent and rational System that the Earth is the Steady Center of the Material World and that the Sun and Fixed Stars with their innate Light and the Planets with their borrow'd one wheel about this Beloved Spot and as it were dance round the Lord and Owner of it who is the Glory of this Visible World and the Image of the Supream Deity To conclude having thus offered my Own Thoughts on this Controverted Point I commend the Reader to that Accomplished Mathematician and Astronomer Ricciolus who hath in his Almagestum Novum several Demonstrative Arguments against the Copernican Hypothesis which if they be well weigh'd will be found to have great Force in them However this must be said that there is no certain Proof there is no Demonstration of the Contrary For tho there is a Great and Celebrated Experimenter in Philosophy one whose profound Insight into all Mathematical Secrets is well known to the World and whose Integrity and Faithfulness in discovering what he hath found out are not to be question'd in the least though there is I say such an Excellent Person who hath offer'd something to demonstrate the Earth's Diurnal Circuit for he found that there was a sensible Parallax of the Earth's Orb among the Fixed Stars and particularly that Fixed Star which is in the Dragon's Head yet no Man knows better than himself that Demonstrations that depend upon Eye-sight are fallible and uncertain witness the Disputes that have been between the Learnedst Mathematicians about Parallaxes and several other matters which are to be judged by Sense And this Gentleman himself declares that he was not fully satisfied with the Observation which he made because by reason of inconvenient Weather and some other Causes he could not make it exactly Therefore with all Deference and Respect paid to this Learned Gentleman and other Great Philosophers of our own Nation I look upon the Motion of the Earth as an Ingenious Conjecture only And so some of the most Judicious Writers have granted it to be But since several Persons of Eminency have appear'd in its behalf and have espous'd it as a true Hypothesis it hath been taken up for a modish piece of Philosophy for there is a Mode in Philosophy as well as in Clothes or any thing else and it hâ—th been thought ridiculous by some not to conform to it He is not reckon'd a Virtuoso who makes not this one of the Articles of his Philosophick Creed I am verily perswaded that most become tame Proselytes to this Opinion merely in Compliment to some considerable Persons who vouch it This is one of the chiefest Reasons why the Copernican Notion is so prevalent The other Doctrine held by the Old Peripatetick Gentlemen and others heretofore is grown out of Fashion and therefore is rejected I speak not this as if I were against any Ingenious Discovery or Invention be it never so New as I have already declared or against any Philosophick Liberty justly so called but then I would have it bottomed on some good Foundation something that a Man can have some Notice of by Sense or some other plain way But such is not the Doctrine of the Earth's Circumrotation Therefore it is so far as I have hitherto discern'd a precarious and groundless Opinion and is the vain result of Copernicus's Gigantick Attempt to raise up the Earth into the place of the Heavens I will only add this one thing more That seeing Copernicus's System begins to be Vulgar and Common I thence expect its Declination for very few Opinions of this Nature are long-lived when they come to be generally received For the Great and Ambitious Wits disdain what is Common and much more that which is Old and accordingly will bethink themselves of some New System or perhaps will retrieve the Old One which will seem New and Fresh at first especially from those Colours which they may give it Thus the Opinions concerning the Earth go round when That stands still For my part I keep my Ground and presume to proceed upon the Antient Hypothesis Which yet is not altogether so neither for that Great Soul of Astronomy Tycho Brahe hath maintain'd it making the Earth the Moveless Center of the World About this moves the vast Machin of the Heavens being set into Motion by the Almighty Architect and Framer of them But especially the Motion of the Sun in so constant and regular a Course is to be taken notice of by us with Religious Admiration If its Revolution were stopt in any one part of Heaven that side of the Earth which is next to it would be scorch'd and burnt up and the opposite side would be all frozen and by that means the whole Earth become useless which may give us some account of the great Blessing which we enjoy by the Circular Progress of the Sun CHAP. III. The Oblique Course of the Sun being the cause of the Vicissitudes of Day and Night of Winter and Summer which are so beneficial to Mankind is an Argument of the Divine Care and Providence The Powerful Influence of the Moon evidences the same So do the Planetary Stars and Fixed Ones Which latter are eminent for their Magnitude Number Beauty and Order Regular Course Vse and Influence all which set forth the Wisdom and Goodness of the Beneficent Creator The Study of the Stars leads us to God Astronomy Vseful BUT more particularly and signally the Course of it in that Oblique Line which it mâ—kâ—s is most remarkable and is a Proof of a Wise Being who order'd it so at first for the Good of the World For I listen not here to what a Modern Author suggests that the Heavens before the Deluge in Noah's time had not the same Course they now have As if the Eruption of the Flood had reach'd to the Celestial Orbs and had wash'd the Sun Moon and Stars We read that God threatned to send a floud of Waters on the face of the Earth Gen. 6.7 13 17. but there is not a word of the Heavens being concern'd in the Inundation But this Learned Writer tells us that not only the Earth but the Heavens are not the same that they were at first but that they have another Form and State and particularly he saith that the Situation of the Earth in respect of the Heavens
all that there are more of them than are apparently seen for by reason of their unconceivably vast Distance from us and because they are Lesser than the rest they are Invisible But the Curious and Inquisitive continually discover them and when they have more perfect Glasses they will discern more and every day add to their Number and yet acknowledg that their full Number is not to be told but by Him whose Prerogative it is to tell the number of the Stars Psal. 147.4 And He it was that gave them their transcendent Beauty which so ravishes the Eyes of Beholders For though that of the Apostle be true One Star differeth from another Star in Glory yet every one of them hath its peculiar Lustre and all of them together have a Common Glory But the Theorist was not of this Mind for he tells us That they lie carelessy scatter'd as if they had been sown in the Heaven like Seed by Handfuls and not by a Skilful Hand neither What a beautiful Hemisphere would they have made if they had been placed in Rank and Order if they had been all dispos'd into regular Figures and the little ones set with due regard to the greater Thus he And it is no wonder that he who finds fault with the Earth's Deformity and Irregularity finds the same in the Heavens For nothing of God's Creation no not Man himself pleases him But this I will say though those Balls of Liquid Fire may seem to be set in the Heavens in a careless manner though they seem to be scatter'd and thrown about the spatious Sky yet without doubt there is Care and Exactness in the placing of them They are ranged in an excellent Order though we apprehend it not nor can we because we have but an imperfect view of them As well the single Stars as the several Constellations have a due and orderly Position though the Numerousness of them hinders our discerning of it The Glorious Canopy of Heaven is set so thick with Glittering Lights that we are not able to give an account of the just Figure of them And yet because we cannot see them All we are not able to judg of the excellent Proportion of them Yea 't is not to be doubted that even those smaller Lights with which the Galaxy is so powder'd and bespangled are all marshall'd according to their proper Stations and are thereby render'd very Beautiful though we have not yet found out Engines to give us a Conviction of it This is the meaning of Iob's words ch 26. v. 13. By his Spirit he hath garnish'd the Heavens for the Stars are the Garnishing and Adorning of them And thence according to Varro and Pliny Coelum is qu. Coelatum finely wrought and engraven exquisitly carved with artificial Workmanship Which occasion'd that of Cicero Though the Stars saith he be necessary parts of the World and appertain to its Consistency yet this likewise is true that they were made to be look'd and gazed upon by Mankind who cannot possibly entertain their Sight with a more insatiable and beautiful Object And Seneca saith rightly Who will not be ravish'd with the sight of this Glorious part of the World when in a clear Night it displays all its Glittering Fires and shines with such an innumerable Company of Stars In every one of which the Image of the Creator is plainly to be seen Again Their Regular Course speaks their Author That a few of them have liberty to wander yet so as not to transgress their Bounds and that all the rest are so Fixed that they move not from their Stations is the product of an unerring Wisdom and Providence But when I say that these are thus Fixed it is not to be understood as if they were not in Motion for they all move and that from place to place but in an equal and steady Posture and all at the same Time and so they keep the same Distance continually from one another As if a great Number of Men should run all at the same time but some behind and others before and the rest on this and that side and observe a due and equal Distance from one another it may properly and in the strictest Sense be said that they move Progressively i. e. from place to place though all the time they are not farther off nor nearer to one another That the Motion and Revolution even of the Erratick Lights are exact and precise constant and unalterable is evident from this that the very Minute of their Oppositions Conjunctions and other Aspects as well as Eclipses can be foretold a hundred Years before they come to pass And not only the Planets but the whole Host of Heaven as they are call'd keep their Ranks and observe an exact Order Nec quicquam in tantâ magis est mirabile mole Quam Ratio certis quòd legibus omnia parent Nusquam turba nocet nihil ullis partibus errat In which Words the Poet represents these Heavenly Bodies as endued with Reason because they are so exact in their Courses But though this was too high a Flight and is Poetry rather than sober Philosophy yet thus far we are upon a true and solid Bottom that it is the work of Reason and some Intelligent Principle that they all obey the Laws that are set them that the great Crowd of them is not prejudicial that being so Numerous they do not thrust one another out of their Ranks and run into Disorder and Confusion Such an excellent ranging of them as an Antient Writer of the Church speaks such a constancy in observing their Orders and Seasons could not be at first without a Provident Artist or so long be preserv'd without a Powerful Intelligence inhabiting as it were in them or be perpetually govern'd without a Skilful Ruler as Reason it self declares This was the Foundation it is probable of the Harmony of the Heavenly Spheres held first by Pythagoras then by Plato afterward by Macrobius Boetius and even our Venerable Bede The admirably Exact and Uniform Motion of these Bodies the Constant Order which they keep in their Revolutions and Periods are the true Harmonick Musick and Concord of them This is thus expressed by a Great Artist There is no one though but meanly learned in Astronomy that will not acknowledg upon his attentive considering the Order of the Heavenly Bodies a certain kind of Harmony in the Distances and Motions of the Planets And a Great Man of a very inquisitive Brain thought so or else we should not have had these remarkable Words from him Could we satisfy our selves in the Position of the Lights Above and discover the Wisdom of that Order so invariably maintain'd in the Fixed Stars of Heaven could we have any light why the Stellary part of the first Mass separated into this Order that the Girdle of Orion should ever maintain its Line and the two Stars in Charles's Wain never leave pointing at the Pole-Star
Rupture for else he would not have imputed it to a Divine Virtue as he doth And more fully and expresly in another place he declares his Mind thus The Effects of Thunder if you consider them well are of that Wonderful Nature that we cannot possibly doubt but that there is a Divine Subtile Power in them And then he proceeds particularly to reckon up the Strange Phaenomena of this sort of Meteor which indeed are very Surprizing and Amazing and would be thought altogether incredible if several Other Writers of good note had not attested the same and if at this very day we had not Instances of the Truth and Reality of them This Naturalist adds further that Thunder is made partly to Scare and Affright the World This Terrible Noise saith he was for this purpose viz. That we might stand in awe of something above us Horace confesses that he felt this in himself he acknowledges that this Voice from Heaven made him disown Epicurus's Notions and repent of all his Atheistical Principles and Practices See Lib. 1. Ode 34. It is a very Remarkable Example and I heartily wish that the Wild Sparks of this Age who are very well pleas'd with other Parts of this Author's Writings and are ambitious to imitate him would seriously read and consider of this and thence with their Brother Poet and Pagan be induced to assert a God and Providence in the World It is not to be denied that sometimes by this Dreadful Sound God is pleased to rouze and alarm the careless Part of Mankind and sometimes to give Proof of his Judicial and Avenging Power Moreover by this is discovered his Goodness to Mankind for this Violent Shaking of the Air is of great Use to us because it corrects or dispels its noxious Qualities and renders it pure and wholesom By means of this are convey'd to us Showers of Rain which most seasonably cool that Element as fast as the Fulgurations heat and inflame it Then as for the Colder Meteors they have their proper Use for which they are generated Snow is a dissolved Cloud that is somewhat condens'd in its coming down and therefore falls in light Flakes like the scatter'd Pieces of a Fleece whence it is said He giveth Snow like Wool Psal. 147.16 To which it is compared because of the Configuration of its Parts and because of its Whiteness and Softness nay I must add because of its Warmth This last is thus express'd in few words by Theophrastus The Snow produces a Fermentation in the Earth by shutting in the Heat upon it which the Earth takes into it self and is thereby made strong and hearty The Husband-man who inters his Seed in hopes of its rising again delights to behold this Winding-Sheet upon it he rejoices to see it thus buried in Woollen because he knows that this is a Safeguard to it and shelters it from the Winter-Winds and Storms This keeps both the Earth and the Grain warm and preserves the Blade fresh and verdant and afterwards when it dissolves it kindly moistens them and is a Preparative to a farther Fermentation Hail is such another dissolved Cloud as Snow but much more thickned and hardned by the lower Region of the Air as it comes down through it The Treasures of this Congealed Rain for so I may call it are mention'd by God himself Iob 38.22 which he saith he hath reserved against the time of Trouble against the day of Battel and War ver 23. Then this Weapon is brought forth and is of singular Use to punish Offenders and accordingly we read that Armies have been defeated by it Iosh. 10.11 Isa. 30.30 Frost and Ice are other Cold and Watry Impressions which God owns himself the Author of Iob 37.10 By the Breath of God i. e. by a Cold Sharp Wind which He sendeth Frost is given and the Breadth of the Waters is straitned is so contracted and congeal'd that they flow not they spread not themselves as usually In very significant and apposite Terms but very briefly this is described in ch 38.30 The Waters are hid as with a Stone i. e. the Waters in Ponds and Rivers and in some Parts of the Sea are covered with Ice which is hard and as 't were Stony and may be call'd a Pavement of Ice That this and the like Operations of the most High are of considerable Use in the World beside what hath been mention'd before we gather from chap. 37. ver 12. They are turned round about by his Counsels that they may do whatsoever he commandeth them upon the Face of the World in all the Earth i. e. all the World over they are made use of in their several Vicissitudes to effect the wise Designs and Purposes of God And ver 13. He causeth it to come whether for Correction i. e. the Punishment of Men or for his Land i. e. more universally for all Creatures particularly the Ground or Earth or for Mercy i. e. in a way of Blessing It were easy to give Instances of all these for Histories readily furnish us with them So in another Place of this Book ch 36. v. 31. where the foregoing Discourse had been concerning the Clouds Rain Lightning c. it is said By them he judgeth the People i. e. to some they are made use of for Punishment and he giveth Meat in abundance i. e. to others they are sent for Good for their real Benefit and Advantage and more particularly they are someways instrumental towards the procuring of Fruitfulness and Plenty call'd here Meat I had almost forgot to mention Dew which is of great Advantage especially in the Eastern Countries which are hot and where little Rain falls It is by the singular Care of the Divine Providence that they have very Great Dews which are hugely beneficial to the Earth Therefore you find these taken notice of as a particular Largess of the Divine Goodness Iob 38.28 Mic. 5.7 and in several other Places Thus much concerning the Lower Heavens or Atmosphere that is the Space between the Ethereal Heavens and the Earth and the several things which are Observable in it as the Air Winds Clouds c. all which proclaim a Wise Powerful Just and Merciful Deity CHAP. V. The Frame of the Earth argues a Godhead A particular Account of the Torrid Zone and of the two Temperate and two Frigid Zones especially the two latter are shew'd to be Testimonies of Divine Providence The present Position of the Earth is the same that it was at first whatever the Theorist who confutes himself suggests to the contrary Against him it is proved that the Shape of the Earth at this day is not Irregular and Deformed and that the Primitive Earth was not destitute of Hills and Mountains These are of considerable Vse The particular Advantages of them are recounted and thence the Wise Disposal of the Creator is inferr'd NOW let us pass to the Earth that Part of the World where we are placed where the
the same Effect with relation to Earthquakes that were felt in other Places Those Commotions in the Natural World are thought to foretel greater in the Ecclesiastical and Civil 2. The Holy Scriptures have particularly taken notice of this as a Sign of the Divine Anger and as a Forerunner of great Evils and Calamities Thou shalt be visited of the Lord of Hosts with Earthquake c. Isai. 29.6 It was foretold by our Blessed Saviour Mat. 24.7 that there should be great Earthquakes in diverse Places before the final Overthrow of Ierusalem And you may observe that in the Sacred Writ great Alterations but especially those which are Mischievous and Destructive are express'd to us by Earthquakes by moving and shaking the Earth and such like Terms This is the Stile and Language of the Old Testament yea and of the New as is evident from several Passages in the Book of the Revelation And therefore my Assertion is not groundless when I say that this particular sort of Prodigies generally foresignifies some Remarkable Evils and Calamities 3. Let us observe and consider the Number and Frequency of this kind of Events of late Above thirty Cities and Towns in Italy and the adjoining Parts have felt this Dreadful Motion within a few Years And they that converse with the History of Modern Occurrences cannot but have informed themselves that there have been more Terrible Shakings of the Earth in the space of these last ten Years than there were in above two I may say 3 or 4 hundred Years before This certainly deserves our most serious Consideration and may assure us that some very Uncommon and Extraordinary thing is portended by these frequent and repeated Agitations of the Earth under our Feet 4. and lastly Let us look upon this late Trembling of that Vast Element under us as an Act of Divine Judgment and Mercy mixed together for we may consider it under this double Notion First let us view it as a Iudgment as a Terrible Threatning from Heaven as a Token of God's Anger and Displeasure because of our multiplied Offences and Enormities for this is the General Character of this Prodigious Occurrence Let us see the Divine Hand stretched out against us and let us speedily reform our Lives lest our continuing in our Impenitence provoke the Almighty to cut us off speedily Secondly let us admire this late Visitation as it hath a Mixture of Singular Mercy with it We have heard what hath been the deplorable Condition of some Other Countries where Earthquakes have happen'd Great Numbers of People have been swallow'd up alive by the gaping Ground and have been buried in the Bowels of the Earth and the Circumstances of those that survived were unspeakably lamentable and miserable It is the peculiar Goodness of Heaven to us that we have not met with the same Severity that this late Concussion of the Earth was not of that Violent and Furious Nature and that it proved not fatal and destructive to us We are concern'd now to remember and practise that Advice of our Blessed Lord Sin no more lest a worse thing come unto you I say a worse thing for even to speak Philosophically which some would have us to do in this Affair if the Sulphureous Matter in that part of the Earth which is under us or whatever else it is that is the Cause of Earthquakes be not quite spent or dissipated or if its Exhalations have not had vent through the subterraneous Caverns and Channels in some other Place it may be at a great distance from us there is some reason to fear an After-Clap a more fierce and vehement Shock with a rending of the Earth to make way for those Sulphureous Vapours Thus even on Natural Grounds it may be suspected that this Gentle Trepidation which we have felt will be follow'd with a more Direful Commotion and that both we and our Habitations may be interred in one Common Sepulcher But to wave Philosophy I am sure according to Divinity we have cause to fear that a worse thing will befal us because we grow rather Worse than Better by all these things that happen to us If the Reader thinks fit we will join in our Devotion upon this Occasion and humbly revering the late Stroke of the Divine Hand supplicate that the Omen may be happily prevented and averted O thou Eternal Being Soveraign Lord of Heaven and Earth Vouchsafe we beseech Thee that we may be fully sensible of this Iudgment which Thou hast threatned us with Thou who shewest thy self a God of Power and Vengeance by making the Earth to tremble under its Inhabitants put them into the like Posture and cause them to fear and stand in awe of Thee to acknowledg that they deserve to be utterly destroyed for their repeated Transgressions and Offences and that it is from thine unspeakable Patience and Long-suffering from thine infinite Compassion and Forbearance that so Prophane and Wicked a People are not actually consumed O Blessed God make this an effectual means to convince Men of thy Almighty Power and Soveraignty of thy impartial Iustice and Severity and that thou hast Various Ways of punishing Offenders Thou canst make All the Elements serviceable to this dreadful End Thou didst destroy the Sinners of the Old World with an Inundation of Water thou didst consume Sodom and the Neighbouring Cities by Fire Thou hast often by an Infectious Air brought a devouring Pestilence on a People and thou hast also caused the Earth to open its Mouth and swallow up rebellious Sinners And this we might justly fear will be our Lot from thine avenging Hand Our Crying Sins and abominable Practices have long since deserved that this Sudden and Terrible Calamity should overtake us And now if Thou dost actually inflict it upon us we must acknowledg Thee to be Iust and Righteous for there is no Punishment too severe for us But spare us O Thou Merciful Preserver of Men and deal not with us according to our Demerits Enable us to call to Mind that Terrible but Loving Warning which Thou lately gavest us and let our Behaviour be sutable to it Let us with humble Thankfulness acknowledg thy singular Goodness and Mercy to us Thou hast not dealt so with all People for Thou hast shaken the Earth and destroyed the Inhabitants of it at the same time But Thou hast been favourable to Vs and hast only threatned us O let this thy Goodness and Forbearance towards us lead us unto Repentance and firm Resolves of vertuous Living Do Thou make us so deeply apprehensive of this extraordinary Instance of thy Long-suffering and Clemency that we may be effectually stirr'd up to render Thanks unto Thee our Preserver and Saviour and to testify our Thankfulness in a hearty abandoning of all our evil Ways and in turning unto Thee our Gracious God by Amendment of Life that Thou mayest never be provoked to renew the Tokens of thy former Displeasure and to deal more severely with us than
they to be any Great Philosophers to do this There is not much curious Knowledg and Observation required in the more General Discharge of this Duty Do but look abroad and see what is before you and if you have honest and sincere Minds and affectionate Thoughts you will make a good use of what you see because you will presently behold God in the Creatures For the whole World is God's Image and therefore in its beautiful Proportions in its admirable Composure you will soon discern his Resemblance You will behold the invisible things of God in the visible and outward Shape of the World You will with ease find that there is that in the Creation which could proceed from none but an Eternal and Infinite Spirit from one that is Omnipotent and Omniscient Be conversant then in this Great Library be Students in this Book of Nature which even he that runs may read for the Character is very plain and legible and the Contents of this Large Volume are easily undestood Read the Godhead in the Sun Moon and Stars in the Air Earth and Sea but especially in the Creatures of the Animal Kingdom which are endued with Sense and Life these are all written in Capital Letters The Devout St. Anthony in Ecclesiastical Story was well vers'd in this Great Volume though he was never guilty of any other Learning he used to say to the Philosophers This is my Book and Body of Philosophy which I read viz. the Works which God hath made here I can read the Will of God and the Words of Heaven Such Scholars you may all be and that without any great Labour and Study for the Book is always before you and wide open and you may be always reading in it And though these things are neglected and despised because they are Common as Philo observ'd yet know that they are of themselves Admirable and worthy of your continual Thoughts and they will be of great use to you Be convinced of this that 't is not below a Christian Man to observe and meditate upon the Works of Nature The New Creature doth not destroy the Old or make it useless Whilest you search into the Works of God you will find God himself and you will acknowledg the infinite Understanding and Wisdom of the Maker of all things For he hath made the Earth by his Power he hath establish'd the World by his Wisdom and hath stretched out the Heavens by his Discretion Jer. 10.12 3. and lastly By acknowledging this Substantial Truth which I have been treating of and by contemplating the upper and the lower World let us be brought to glorify the Omnipotent Architect to praise and worship him to fear and serve him and to dedicate our whole Lives to him If the Heavens declare the Glory of God if those Celestial Lamps shew by their Light their Maker's Beauty and set forth his more Resplendent Glory of which the Sun and Brightest Stars are but Shadows yea if the meanest and most obscure Creatures do in their Kind and Measure celebrate his Praises if a Gnat or a Fly declare the Power and Wisdom of their Maker if even inamimate Creatures sing Te Deum to him then how much more are We obliged to praise and glorify him who have this Example before us and for whose sake all these things were made If all things every where be full of the Deity let not our Mouths be empty of his Praises That the World is a Temple was the Acknowledgment of the Pagans Mundi magnum versatile templum was Lucretius's Language though he was an Atheist But Plutarch goes further and tells us that this World is a most Holy and Divine Temple Let us then dedicate it to God's Service and let us sing Praises to him in his own Temple Let us worship him in his Own House as Philo calls this World Let us perpetually extol the Builder of it for the regular Frame excellent Beauty and wise Ordering of it And let us not only with our Tongues which are our Glory laud and magnify this Divine Founder but let us with all Reverence Serve and Obey him and be zealous of performing all Homage to him in our Lives All Creatures in their kind render some Service to him every thing pays him Tribute the Sun with its officious Heat and Light the Moon and Stars with their proper Influences the teeming Earth with all its Plants Flowers Fruits and Animals with all the Treasures that lie lock'd up in its Bowels the Water the Air the Fire Heat and Cold Summer and Winter do all obey him Let not Man then only be defective in his Duty Man who hath Skill to use all these things unto rational and artificial Ends which no other Creature can do Let him be brought by his Contemplation of the Visible World to a most Affectionate Devotion and all the Acts of a Sincere Religion Let him be led by the Consideration of those Divine Perfections which the wondrous Fabrick of the World discovers to be in God unto an entire Love of him and an ardent Desire to have intimate Communion with him and thereby to be rendred like unto him Who made these Beautiful Objects in the World but Beauty it self All the Glories of the Universe are but the Rays of that infinitely Glorious Light which is above Wherefore let us climb up by these Sun-beams to the Father of Lights let us by these glorious Manifestations of God in the Creatures make our Access to the Creator the Framer and Maker the Father of all things as Plato often calls him But let us rise higher than this Philosopher who yet was far exalted above all his Brethren-Philosophers let the Creatures lead us to the Blessed Author of the New Creation Christ Iesus our only Redeemer and Saviour the Essential Eternal Incomprehensible Wisdom by whom God made the Worlds as the Apostle expresly testifies Hebr. 1.2 Wherefore in God the Father and in Jesus Christ his only Son our Lord the same undivided and Eternal Godhead let all our Knowledg and all our Practice be terminated for of him and through him and to him are all things to whom be Glory for ever Amen The End of the First Part. THE Second Part Wherein the Existence and Providence of God Are Proved from the Admirable Fabrick and Contexture OF MAN'S BODY CHAP. I. The Body of Man is more excellent and perfect than those of other Creatures as to its Stature and several of its Organs and Vessels This singular and peculiar Workmanship is elegantly express'd in Psal. Cxxxix 14 15 16. which Words are Commented upon In the first Noble Cavity viz. the Head are observable the Skull with its Sutures and its Membranes with which it is lined the Brain the Face with its Forehead Nostrils Cheeks Lips Chin Mouth to which latter belong the Palate Uvula Tongue Teeth The wonderful Contexture particular Vse and Design of all which Parts are distinctly set forth and shew'd