A
DEMONSTRATION
OF
THE
Existence
and
Providence
of
God
,
FROM
THE
Contemplation
of
the
Greater
World
.
CHAP.
I.
The
Argument
of
the
following
Discourse
is
suted
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
Connexion
of
the
Things
in
the
World
.
Where
is
shew'd
wherein
this
Harmony
consists
,
and
how
the
Notion
of
Chance
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
.
IT
is
certainly
a
great
Proof
of
the
Catholick
Degeneracy
of
this
present
Age
,
that
the
Minds
of
Men
are
generally
averse
to
Religion
and
Vertue
:
but
it
is
yet
a
greater
Evidence
of
this
degenerate
and
vile
Temper
,
that
such
Numbers
of
them
are
backward
to
acknowledg
the
Divine
Being
Himself
,
and
his
Wise
Contriving
and
Managing
of
all
things
.
Many
Arguments
have
been
made
use
of
to
baffle
this
gross
piece
of
Impious
Folly
,
but
still
we
find
it
is
Rampant
in
the
World
.
Many
Antidotes
have
been
prescribed
to
expel
this
Poison
,
but
yet
we
see
it
is
not
rooted
out
,
yea
in
some
Places
it
grows
more
raging
and
infectious
.
Even
those
who
pretend
to
be
the
greatest
Masters
of
Reason
industriously
propagate
this
Contagion
:
that
is
as
much
as
to
say
,
the
Men
of
Wit
confront
and
deny
what
all
the
Wise
Heads
in
the
World
have
acknowledged
.
These
latter
,
whilest
they
have
been
searching
into
the
Works
of
Nature
,
have
been
directly
led
to
a
Deity
.
For
,
as
an
Excellent
Person
saith
,
[
*
](A37987-e4290-b)
*
Wisd.
13.5
.
By
the
Greatness
and
Beauty
of
the
Creatures
,
proportionably
the
Maker
of
them
is
seen
.
The
Works
of
the
Creation
shew
us
the
Creator
Himself
.
These
are
Nature's
Bible
,
wherein
we
plainly
read
a
God
.
Which
occasion'd
Plotinus
to
say
,
If
the
World
could
speak
,
and
we
could
hear
its
Voice
,
it
would
certainly
utter
these
Words
,
God
made
me
.
This
is
the
Subject
of
our
present
Undertaking
.
And
I
make
choice
of
this
Argument
before
all
others
,
because
it
is
one
of
the
most
Sensible
nature
,
and
therefore
is
fittest
to
be
used
when
we
deal
with
those
that
are
governed
by
Sense
and
outward
Impressions
only
.
This
is
an
Argument
that
they
can
feel
and
see
,
and
have
a
bodily
apprehension
of
,
and
therefore
there
may
be
some
Hopes
of
working
upon
them
by
it
.
The
Wisdom
and
Power
of
God
are
legible
in
the
admirable
Structure
of
the
Universe
.
All
created
Things
bear
the
manifest
Signatures
of
a
Deity
.
The
Existence
of
a
Divine
Numen
may
be
inferr'd
from
the
Fabrick
and
Contrivance
of
the
World
,
and
all
the
Parts
of
it
.
This
is
that
grand
Truth
which
I
will
insist
upon
:
And
,
1.
More
Generally
,
and
at
large
,
I
will
prove
that
the
Creation
and
Make
of
the
World
forcibly
argue
a
God
.
2.
I
will
instance
in
the
Particular
Works
of
the
Creation
.
First
,
To
speak
of
the
Works
of
the
Creation
in
general
,
they
are
Arguments
of
a
Deity
and
a
most
wise
Disposer
of
all
Things
,
because
,
1.
They
are
so
Exact
and
Harmonious
.
2.
It
appears
that
they
are
design'd
to
some
excellent
Ends
and
Purposes
First
,
We
cannot
but
take
notice
of
and
admire
their
Exactness
and
Harmony
.
[
*
](A37987-e4440-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Works
of
God
,
saith
the
excellent
Philo
,
are
so
accurate
that
they
cannot
possibly
be
found
fault
with
,
reproved
or
amended
,
because
they
are
framed
with
the
most
consummate
Skill
and
Art
.
This
marvellous
Art
and
Wisdom
in
the
Make
of
every
Creature
,
(
even
the
least
and
meanest
)
in
the
Proportion
,
Beauty
,
Distinction
,
and
yet
Fitness
of
their
Parts
and
Organs
,
are
so
plain
and
evident
that
they
cannot
possibly
escape
our
Observation
.
This
was
the
meaning
of
Plato's
Saying
,
that
God
doth
always
act
the
Geometrician
,
that
is
,
in
all
his
Works
he
keeps
an
exact
Proportion
and
Harmony
.
Scan
well
the
nature
of
Things
in
the
Universe
,
and
you
will
see
that
there
is
a
due
Correspondence
of
one
Thing
with
another
;
all
things
are
fit
,
sutable
and
agreeable
:
there
is
a
convenient
and
regular
Subordination
of
one
to
another
.
The
Clouds
are
naturally
in
a
Propension
to
fall
upon
the
Earth
and
moisten
it
,
and
the
Earth
naturally
stands
in
need
of
these
Clouds
,
and
cannot
bring
forth
its
Fruits
without
their
Assistance
;
and
therefore
in
time
of
Drought
it
seems
with
open
Mouth
to
call
as
't
were
for
the
Rain
of
Heaven
,
and
afterwards
it
gratefully
returns
it
in
Vapours
and
Exhalations
for
the
producing
of
Clouds
again
:
These
Clouds
and
this
Earth
,
with
their
Rain
and
Fruits
,
are
absolutely
necessary
for
the
use
of
Man
and
Beast
,
as
appears
from
their
impatient
craving
of
these
Benefits
when
they
are
deprived
of
them
.
Thus
God
is
said
to
hear
the
Heavens
,
and
they
to
hear
the
Earth
,
and
the
Earth
to
hear
the
Corn
,
Wine
and
Oil
,
and
they
to
hear
his
People
,
Hos.
2.21
,
22.
It
fully
,
but
briefly
,
expresses
the
Mutual
Agreement
of
the
Works
of
the
Creation
among
themselves
,
and
the
Dependence
of
them
all
upon
the
Supream
Being
.
So
the
Difference
of
Sexes
,
or
the
Constitution
and
Make
of
Male
and
Female
in
all
Living
Creatures
,
shews
that
they
have
a
respect
to
one
another
,
that
there
is
a
Relative
Tie
and
Connexion
among
them
,
viz.
in
order
to
the
preserving
of
the
Kind
,
and
increasing
the
Number
of
them
,
(
Whence
by
the
way
we
may
infer
that
the
Arabian
Bird
which
the
Poets
talk
of
,
of
which
Sort
they
say
there
never
is
but
one
,
is
a
Fiction
,
for
Nature
designed
the
Propagation
of
the
Species
.
)
And
in
almost
innumerable
other
Instances
it
might
be
shew'd
that
there
is
this
Natural
Dependance
of
one
Thing
upon
another
:
Wheresoever
we
look
we
may
espy
this
.
Hence
we
find
that
those
profound
Sages
Pythagoras
and
Plato
frequently
inculcate
that
all
things
are
Linked
together
;
there
is
an
Affinity
among
Beings
in
the
World
:
All
Things
in
Nature
are
a-kin
to
one
another
.
And
this
Heraclitus
meant
when
he
said
after
his
obscure
manner
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.e.
one
and
all
things
in
the
World
have
a
mutual
Dependence
,
they
are
like
the
Body
and
the
Members
:
Their
Perfection
consists
in
their
Relation
to
and
Connexion
with
one
another
.
This
the
Royal
Philosopher
often
suggests
,
that
the
World
is
of
one
piece
.
[
*
](A37987-e4640-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Antonin
.
All
Things
are
tied
together
as
't
were
by
a
Sacred
Tie
and
Bond
,
so
that
nothing
is
a
Stranger
to
another
:
They
are
all
coordinate
,
and
adorn
and
beautify
the
same
World
.
Now
this
wonderful
Sympathy
and
Cognation
,
this
Pulchritude
and
Consent
of
Things
cannot
be
without
an
Eternal
Mind
.
This
Excellent
Order
and
Harmony
of
the
World
argue
a
Supream
Director
.
[
†
](A37987-e4670-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Monarchiâ
.
The
Workman
is
known
from
the
Work
it self
,
as
Philo
saith
rightly
;
from
the
Make
of
the
World
you
may
gather
the
Author
of
it
:
For
(
as
he
adds
)
no
Exact
and
Artificial
Work
is
of
Self-production
.
Wherefore
from
the
Admirable
Artifice
of
the
World's
Composition
,
we
may
conclude
that
it
was
not
from
Chance
,
not
from
a
temerarious
(
but
lucky
)
hit
of
Atoms
.
What
Beautiful
and
Stately
Palace
was
ever
known
to
be
rais'd
by
Chance
;
and
how
then
can
this
Massy
Fabrick
,
this
great
Amphitheater
of
the
World
be
thought
to
have
no
other
Rise
?
Which
very
Argument
Plutarch
long
since
used
to
baffle
those
Mens
fond
Conceits
who
talk'd
of
Fortune
in
this
Case
.
[
*
](A37987-e4730-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Placit
.
Philosoph
.
Nothing
,
saith
he
,
that
is
Fair
and
Goodly
hath
a
fortuitous
Original
,
but
is
wrought
by
some
Art
.
He
that
sees
an
excellent
Clock
or
Watch
,
made
of
so
many
Wheels
,
&c.
shewing
the
Hour
of
the
Day
,
and
observes
the
orderly
Motion
of
it
,
will
not
say
it
was
thus
framed
by
Chance
:
How
then
can
he
have
the
Face
to
say
that
the
Sun
which
rules
this
Artificial
Work
is
a
Casual
Product
?
Yea
,
how
can
he
be
so
impudent
as
to
say
that
Man
himself
was
but
a
By-blow
?
Shall
an
Inanimate
Machine
be
extoll'd
as
the
effect
of
Art
and
Invention
,
and
yet
shall
the
Artificer
himself
be
voted
to
be
from
no
such
Principle
?
Surely
Men
of
Sense
and
Brains
cannot
but
blush
at
such
absurd
Propositions
.
It
was
incomparably
spoken
of
Maximus
Tyrius
,
[
†
](A37987-e4800-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dissertat
.
3.
Be
perswaded
(
saith
he
)
that
this
Universe
is
the
Harmony
of
a
Musical
Instrument
,
and
that
the
Artificer
of
it
is
no
other
than
God
.
Though
we
should
grant
the
World
to
have
been
Eternal
,
yet
it
is
impossible
that
that
immense
and
eternal
Matter
should
dispose
it self
into
such
beautiful
Order
without
some
Intelligent
Substance
and
Contriver
.
And
therefore
those
who
are
of
Opinion
that
Aristotle
held
the
World
to
be
Eternal
,
yet
confess
that
he
acknowledg'd
it
to
be
from
God
,
and
not
by
Chance
.
For
it
is
unspeakably
absurd
and
ridiculous
to
say
that
meer
Matter
fell
into
this
excellent
Frame
we
behold
it
in
,
and
not
from
a
knowing
and
designing
Principle
;
for
Casualty
is
without
Order
,
Rule
or
Certainty
:
Therefore
the
Fabrick
of
the
World
must
be
from
the
Wisdom
of
some
Omnipotent
Creator
,
or
else
we
can
give
no
account
of
the
Order
and
Graceful
Disposition
of
Things
,
and
of
the
Harmony
of
the
World
,
which
(
as
[
*
](A37987-e4840-b)
*
Tota
hujus
mundi
concordia
ex
discordibus
constar
.
Nat.
Quaest.
l.
7.
Seneca
saith
truly
)
consists
of
discording
and
contrary
Qualities
.
To
this
purpose
an
antient
Christian
Writer
,
speaking
concerning
God
,
hath
these
Words
,
[
†
](A37987-e4880-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Clem.
Alex.
Admonit
.
ad
Gentes
.
He
hath
most
fitly
adorned
the
Universe
,
and
hath
reduced
the
Discord
of
Elements
into
Order
and
Concord
,
that
the
whole
World
might
be
Harmonious
.
And
the
Permanency
of
this
excellent
Order
shews
its
Author
:
Wherefore
to
that
Question
,
[
*
](A37987-e4900-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Quaest.
&
Resp.
Whence
doth
it
appear
that
there
is
a
God
?
Iustin
Martyr
gives
this
Answer
,
From
the
Consistency
and
lasting
Order
of
Things
in
the
World
.
The
Laws
and
Course
of
it
have
remained
regular
and
constant
for
so
many
Ages
:
the
Effects
are
steady
,
methodical
,
and
unalterable
.
This
is
that
admirable
[
†
](A37987-e4940-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Consequence
and
Proportion
(
as
Philo
calls
it
)
which
we
may
observe
to
be
in
all
Things
,
whereby
they
are
indissolubly
chain'd
together
,
and
continue
with
an
uninterrupted
Series
.
The
only
account
that
can
be
given
of
this
,
is
what
the
same
Author
saith
,
[
‖
](A37987-e4990-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Plantat
.
Noë
.
The
Eternal
Law
of
the
Eternal
God
is
the
most
firm
and
stable
Basis
of
the
World
,
and
all
Things
in
it
.
Thus
the
Works
of
the
Creation
are
a
proof
of
the
Deity
;
their
durable
Harmony
evince
a
God
.
Chance
could
not
effect
all
these
great
and
wondrous
Things
,
it
could
not
produce
such
a
Glorious
Fabrick
,
neither
can
it
uphold
and
sustain
it
:
Wherefore
we
may
infer
that
there
is
an
Omniscient
Creator
,
a
Wise
Artificer
.
Secondly
,
As
the
Admirable
Order
,
so
the
Excellent
End
and
Design
of
the
Works
of
the
Creation
demonstrate
the
Being
of
a
God
.
Not
only
Men
and
Angels
,
which
are
the
Flower
of
the
Creation
,
act
for
some
End
;
but
all
other
Creatures
of
a
lower
Rank
may
be
said
to
do
so
likewise
:
Even
Things
that
are
Inanimate
and
void
of
Sense
act
for
some
Purpose
.
The
Sun
warms
,
and
the
Clouds
moisten
the
Earth
,
but
not
for
themselves
;
and
the
Earth
thus
warmed
and
moistened
produces
Herbs
and
Fruits
,
but
not
for
it self
,
but
for
the
several
Animals
which
inhabit
on
it
,
Man
especially
who
rules
over
them
.
But
this
will
not
go
down
with
some
,
particularly
the
Theorist
:
[
*
](A37987-e5080-b)
*
Theory
of
the
Earth
,
Book
2.
chap.
11.
To
say
(
saith
he
)
that
the
World
was
made
for
the
sake
of
Man
is
absurd
,
and
better
deserves
to
be
censured
for
an
Heresy
in
Religion
,
than
many
Opinions
that
have
been
censured
for
such
.
And
then
in
order
to
this
he
degrades
and
defames
Man
in
a
most
scandalous
manner
,
(
as
if
he
were
no
Sharer
in
Humane
Nature
himself
)
he
makes
him
a
very
paultry
Creature
,
a
poor
sorry
Scrub
;
and
then
at
last
he
cries
out
(
I
wish
he
had
forborn
)
Is
this
the
great
Creature
which
God
hath
made
by
the
Might
of
his
Power
,
and
for
the
Honour
of
his
Majesty
,
(
thus
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
[
*
](A37987-e5330-b)
*
De
nat.
Deor.
lib.
2.
&
lib.
de
Officiis
.
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
[
†
](A37987-e5350-b)
†
Lord
Bacon
,
Wisdom
of
the
Antients
.
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
,
[
*
](A37987-e5440-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
Quaest.
&
Resp.
ad
Graec.
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
[
†
](A37987-e5510-b)
†
Append
.
ad
part
.
1.
Eth.
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
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
[
*
](A37987-e5540-b)
*
Opera
Philosoph
.
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
[
*
](A37987-e5620-b)
*
Essay
concerning
the
Notion
of
Nature
.
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
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
[
*
](A37987-e6310-b)
*
Sol
siderum
princeps
,
cujus
luce
omnia
vestiuntur
.
Adv.
Gent.
l.
1.
c.
18.
Arnobius
speaks
,
by
whom
all
Things
are
array'd
and
deck'd
with
the
Robes
of
Light
.
This
is
emphatically
call'd
[
†
](A37987-e6340-b)
†
Job
31.26
.
&
36.32
.
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
[
*
](A37987-e6400-b)
*
More
Nevoch
.
l.
3.
c.
29.
Maimonides
,
and
of
[
†
](A37987-e6420-b)
†
Problem●
de
Creatione
.
Manasseh
ben
Israel
:
And
[
‖
](A37987-e6440-b)
‖
Cont.
Cels.
l.
5.
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
,
[
*
](A37987-e6510-b)
*
Laert.
in
Epicuro
&
in
Heraclito
.
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
[
*
](A37987-e6560-b)
*
In
Cratylo
.
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
[
†
](A37987-e6590-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dicunt
sidera
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
id
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quòd
semper
in
cursu
sint
.
Saturn
.
l.
1.
c.
23.
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
[
*
](A37987-e7000-b)
*
In
his
Aurora
.
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
,
[
*
](A37987-e7130-b)
*
Ovid.
Fast.
l.
6.
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
[
*
](A37987-e7220-b)
*
Kepler
.
Epit.
Astron.
Copernic
.
l.
1.
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
[
*
](A37987-e7360-b)
*
Dial.
2.
System
of
the
World
;
and
so
[
†
](A37987-e7380-b)
†
Epit.
Astron.
Copern
.
lib.
4.
Kepler
infers
the
Motion
of
the
Earth
from
its
Smallness
,
and
the
Greatness
of
the
Heavenly
Bodies
.
Another
[
‖
](A37987-e7400-b)
‖
Lansberg
Progymnas
.
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
[
*
](A37987-e7420-b)
*
Geograph
.
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
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
[
*
](A37987-e7510-b)
*
Jos.
10.13
.
the
Sun
stood
still
in
Ioshua's
time
,
and
[
†
](A37987-e7540-b)
†
Isa.
38.8
.
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
[
*
](A37987-e7660-b)
*
Discourse
concerning
the
Stile
of
Scripture
.
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
comparison
of
this
Glorious
Creature
?
What
is
the
Brightest
Constellation
in
respect
of
the
Organiz'd
Fabrick
of
Humane
Bodies
?
What
is
the
Sun
if
compar'd
with
the
Rational
Soul
of
Man
?
God
hath
signally
honoured
and
dignified
the
Earth
with
making
it
the
Receptacle
and
Dwelling
Place
of
this
his
most
Beloved
Favourite
.
I
say
most
Beloved
,
for
the
Singularity
of
Divine
Love
was
shew'd
in
restoring
Mankind
,
when
the
like
Favour
was
denied
to
the
Apostate
Angels
.
The
very
Glorified
Saints
above
are
but
a
Colony
of
this
Earth
,
transplanted
hence
to
those
Superior
Habitations
.
Yea
,
the
Angelical
Spirits
(
next
to
their
attending
on
the
Divine
Majesty
,
and
enjoying
his
more
immediate
Presence
)
were
made
to
be
Servants
to
this
Darling
of
his
Love
.
He
that
considers
this
(
and
whoever
doth
not
,
reflects
not
on
the
Prerogative
of
his
Nature
)
must
be
forced
to
acknowledg
that
Man
outshines
all
the
World
besides
,
and
is
crowned
with
Glory
and
Honour
above
all
other
created
Beings
,
and
that
the
Place
of
his
Abode
is
a
Palace
,
a
Paradise
:
For
it
is
made
such
by
so
Noble
,
so
Divine
an
Inhabitant
dwelling
there
.
He
therefore
forms
a
wrong
Notion
of
this
Terrestrial
World
who
doth
not
prize
it
for
the
sake
of
the
choicest
Creature
in
it
,
and
because
of
the
peculiar
Privileges
and
Honours
conferr'd
upon
it
.
The
Earth
was
purposely
made
by
God
to
be
the
Residence
of
Man
,
who
is
the
Glory
of
the
Creation
;
it
was
appointed
to
be
the
Scene
of
all
Humane
Actions
,
to
be
the
delightful
Resort
of
Angels
and
Arch-Angels
,
to
be
the
happy
Ground
on
which
the
Holy
JESUS
(
God
and
Man
)
was
to
tread
,
and
to
be
the
Stage
whereon
the
Blessed
Millennium
shall
be
celebrated
.
The
Earth
thus
considered
is
not
inferiour
to
the
Sun
,
Moon
and
Stars
;
yea
it
far
excels
them
:
And
though
it
be
much
Lesser
in
Space
and
Quantity
,
yet
in
these
forenamed
respects
it
is
far
Greater
and
Nobler
than
they
.
Therefore
those
who
prefer
these
to
that
(
in
the
Latitude
wherein
I
have
represented
it
)
esteem
things
by
their
Bulk
and
Magnitude
,
and
not
by
their
real
Worth
.
Of
this
number
was
our
Countreyman
Gilbert
,
else
he
would
not
have
said
,
[
*
](A37987-e7990-b)
*
De
Magnete
,
l.
6.
c.
3.
It
is
ridiculous
that
the
Heavens
should
move
for
our
sake
,
and
for
the
sake
of
the
Earth
which
is
so
small
a
Globe
.
And
yet
observe
the
rashness
of
this
Writer
,
and
of
others
who
talk
after
this
rate
:
Man
is
less
than
the
Earth
(
that
I
suppose
they
will
not
deny
)
,
why
then
is
the
Earth
according
to
them
moved
about
for
his
sake
?
So
they
plainly
confute
themselves
by
this
Argument
from
the
Bulk
of
the
Bodies
:
Therefore
let
this
be
never
mentioned
again
.
When
we
behold
a
King
incircled
with
his
whole
Court
,
and
attended
on
by
Officers
and
Guards
,
and
a
numerous
Retinue
,
we
can't
but
acknowledg
that
all
these
take
up
a
great
deal
more
room
,
and
make
a
greater
shew
than
He
doth
:
Yet
they
were
all
of
them
design'd
but
to
be
his
Attendants
,
and
to
be
serviceable
to
him
,
i.
e.
to
his
Royal
Person
and
Government
.
Just
so
it
is
here
,
Man
is
the
King
and
Monarch
of
this
Inferiour
World
,
[
*
](A37987-e8070-b)
*
Psal.
8.6
,
&c.
God
hath
made
him
to
have
Dominion
over
the
Works
of
his
Hands
:
He
hath
put
all
Things
under
his
Feet
:
All
Sheep
and
Oxen
,
yea
,
and
the
Beast
of
the
Field
:
The
Fowl
of
the
Air
,
and
the
Fish
of
the
Sea
,
and
whatsoever
passeth
through
the
Paths
of
the
Seas
.
Thus
God
hath
placed
him
here
to
Rule
and
Govern
;
and
all
the
spacious
Heavens
round
about
him
are
but
his
Attendants
and
Ministers
,
they
are
the
Train
of
this
Great
Prince
,
whom
God
out
of
his
Immense
Bounty
and
Philanthropy
hath
made
so
in
this
Terrestrial
World
.
And
this
Beloved
of
God
,
this
Minion
of
Heaven
is
fitly
seated
in
the
middle
of
the
whole
World
,
in
the
Heart
of
the
Universe
,
and
is
environ'd
with
Stars
,
and
enclosed
and
protected
with
a
shining
and
flaming
Guard
.
The
Glorious
Furniture
of
the
Heavens
is
for
his
Service
as
well
as
State
and
Royalty
.
Those
vast
Luminaries
shine
,
those
lofty
Flambeaus
burn
to
give
him
light
.
Those
Globes
of
Fire
are
to
warm
and
chear
him
,
and
they
all
keep
their
constant
Rounds
for
that
very
purpose
.
It
is
true
,
they
are
larger
and
more
splendid
than
Man
,
or
whatever
we
see
on
the
Earth
,
yea
than
the
Earth
it self
:
But
yet
it
is
certain
that
they
were
all
made
for
the
use
of
this
Lower
Region
and
Center
of
the
World
,
they
were
design'd
by
God
to
be
serviceable
,
yea
tributary
to
it
,
and
therefore
they
continually
move
,
and
act
,
and
are
restless
in
their
Service
,
whilst
the
Earth
stands
unmoveable
to
receive
their
Influence
,
and
whilst
Man
sits
still
and
is
waited
upon
by
them
.
I
know
it
will
be
said
that
the
Earth
is
of
the
same
Make
and
Constitution
with
the
Moon
and
the
other
Planets
,
because
they
are
Opake
Bodies
as
this
is
,
and
therefore
this
must
be
reckoned
as
one
of
them
,
and
consequently
deserves
not
that
Character
which
I
have
given
it
.
But
the
Answer
is
easy
,
namely
that
though
we
allow
the
Earth
to
have
Affinity
with
the
Planets
in
respect
of
its
Opacity
,
yet
it
follows
not
thence
that
they
are
equal
to
it
in
other
regards
.
If
they
could
prove
that
Mercury
and
Venus
,
or
the
Moon
it self
are
inhabited
by
Mankind
,
then
indeed
they
might
have
something
to
alledg
to
the
purpose
;
but
this
they
are
never
able
to
do
,
and
those
who
have
attempted
it
have
been
laught
at
for
their
pains
.
The
Voyage
to
the
World
in
the
Moon
was
a
wild
Conceit
;
and
it
is
a
sign
the
Moon
had
an
influence
on
the
Author
.
There
is
but
one
Stock
of
Mankind
;
and
there
is
but
one
Earth
that
receives
them
and
is
the
Place
of
their
Abode
.
This
Dark
Spot
then
(
if
you
will
so
call
it
)
is
a
Peculiar
,
it
is
not
to
be
likened
to
any
other
part
of
the
Universe
,
for
it
is
the
Only
Habitation
of
the
Sons
of
Men
,
who
were
so
entirely
beloved
of
God
that
he
himself
became
Man
.
Nay
,
it
surpasses
all
the
Planets
in
other
respects
,
for
they
are
not
stock'd
with
Vegetables
of
all
sorts
,
they
are
not
enrich'd
with
Metals
and
Minerals
,
they
abound
not
with
Animals
of
various
kinds
.
There
are
no
such
Things
there
as
these
which
I
have
named
:
and
he
that
saith
the
contrary
let
him
prove
it
.
There
is
therefore
a
great
mistake
in
the
foresaid
Allegation
or
Objection
;
for
though
our
Earth
may
be
said
to
be
another
Moon
if
we
speak
of
it
as
a
dark
and
a
solid
Body
,
yet
there
is
no
Likeness
or
Equality
between
them
,
if
we
consider
the
particular
Honour
done
by
the
Almighty
to
this
part
of
the
World
,
above
all
others
besides
,
in
making
it
the
Treasury
of
those
things
which
I
last
mentioned
,
and
also
the
Dwelling-place
of
those
choice
Creatures
who
have
the
happy
Privilege
of
being
loved
and
honoured
by
him
above
all
other
Beings
in
the
World
.
This
is
the
Notion
I
have
of
this
Matter
,
and
though
I
were
not
absolutely
and
infallibly
sure
that
it
is
true
,
yet
I
am
certain
it
is
very
rational
and
accountable
,
and
I
am
sure
no
Man
can
disprove
it
:
No
,
not
he
that
hath
so
publickly
defamed
and
libell'd
our
Mother
Earth
,
calling
it
mere
Ruines
and
Rubbish
,
a
broken
and
confused
Mass
,
an
indigested
Pile
,
a
monstrous
and
deformed
Lump
,
a
little
dirty
Planet
,
the
Dirt
and
Scum
of
the
Creation
;
for
these
are
his
cleanly
Expressions
in
his
English
Theory
.
This
is
not
the
Stile
of
a
Philosopher
,
nor
is
it
the
Language
of
Truth
,
for
in
respect
of
the
several
things
before-named
the
Earth
is
the
most
excellent
part
of
the
visible
and
material
Creation
.
Fourthly
,
I
would
argue
thus
,
Why
do
we
check
and
gall
(
and
not
undeservedly
)
the
Romanists
with
this
,
that
they
deny
their
Senses
in
holding
of
Transubstantiation
?
And
why
do
we
condemn
the
Doctrine
of
Transubstantiation
for
being
contradictory
to
the
verdict
of
our
Senses
,
if
we
hold
that
the
Earth
turns
round
notwithstanding
we
have
no
notice
of
it
in
the
least
by
our
Senses
?
Or
,
can
we
be
wheel'd
and
hurl'd
about
every
minute
as
fast
as
we
can
imagine
,
and
yet
have
no
Apprehension
of
it
,
not
only
not
feeling
the
Earth
move
under
us
,
but
not
perceiving
the
Air
at
all
moved
,
nor
having
any
intimation
of
it
by
our
Sight
,
or
any
other
Sense
at
any
time
of
our
whole
Lives
?
This
is
not
to
be
believ'd
,
and
why
therefore
do
any
take
the
Confidence
to
assert
the
Earth's
moving
under
them
when
they
have
no
Sense
of
it
?
For
this
is
certain
that
if
there
be
any
such
thing
,
it
is
the
proper
Object
of
Sensation
.
But
if
we
admit
this
which
is
so
much
against
our
Senses
,
we
may
as
well
embrace
Transubstantiation
,
which
is
a
defiance
to
our
Senses
.
If
any
Man
satisfactorily
answers
this
,
I
shall
be
enclined
to
be
a
Copernican
,
and
I
shall
have
a
great
Temptation
to
believe
the
Doctrine
of
Transubstantiation
,
I
mean
upon
this
account
of
our
Senses
,
though
there
are
other
Arguments
which
are
purely
Theological
that
will
for
ever
uphold
the
contrary
belief
in
me
.
In
short
,
it
is
strange
to
me
that
such
a
considerable
piece
of
Natural
Philosophy
as
this
,
the
Object
of
which
is
Corporeal
and
Sensible
,
should
have
no
proof
from
any
of
the
Senses
.
A
Romanist
with
his
Hoc
est
corpus
may
solve
the
matter
,
but
I
do
not
see
how
this
can
be
the
Philosophy
of
one
of
the
Reformed
.
I
know
it
is
usually
said
that
the
Vertigo
of
the
Earth
is
not
felt
,
or
perceived
by
us
,
because
we
are
used
to
it
.
Indeed
if
this
Motion
were
slow
and
gentle
,
this
might
pass
for
a
good
Solution
:
But
when
it
is
very
swift
and
rapid
,
fierce
and
violent
,
(
as
they
suppose
it
to
be
)
we
cannot
imagine
that
Custom
will
wholly
take
away
the
Sense
of
it
,
and
that
we
shall
neither
discern
it
with
our
Eyes
,
nor
with
our
Ears
,
nor
with
our
Touch.
That
of
the
Pythagoreans
is
as
plausible
,
that
the
Heavenly
Orbs
make
an
Excellent
Melody
and
Harmonious
Sound
,
but
Men
by
their
continual
being
used
to
it
hear
it
not
.
The
Asserters
of
the
Earth's
Motion
may
in
time
perswade
their
Disciples
that
there
is
such
a
thing
as
the
Musick
of
the
Earth
,
as
well
as
the
Spheres
.
But
they
tell
us
that
we
must
not
expect
to
be
sensible
of
this
Motion
of
the
Earth
;
for
when
a
Man
is
in
a
Ship
under
Sail
,
suppose
he
be
in
a
Cabin
,
or
in
any
place
under
Deck
,
he
can't
discern
whether
the
Ship
moves
.
But
this
doth
not
reach
our
Case
,
for
we
are
not
cabin'd
or
shut
up
in
the
Earth
.
Besides
,
to
go
on
strait
in
a
direct
Line
(
as
a
Ship
in
its
general
Course
)
and
to
be
violently
whirl'd
about
with
the
Earth
,
are
two
different
things
:
For
I
suppose
they
do
not
speak
of
a
Ship
in
a
Storm
or
Tempest
,
for
then
the
Motion
of
it
is
sufficiently
discern'd
,
though
a
Man
were
coop'd
up
in
his
Cabin
,
or
were
lodg'd
in
the
Hold.
And
then
,
if
we
suppose
a
Man
upon
the
Deck
and
looking
about
him
,
whilst
the
Ship
is
under
Sail
;
he
can
easily
satisfy
himself
that
the
Vessel
moves
,
though
there
be
no
other
Ships
,
or
no
Land
in
view
:
for
if
he
throws
out
into
the
Sea
a
Barrel
,
or
any
other
thing
that
will
swim
upon
the
Waters
,
he
will
discern
by
his
Eye
that
the
Ship
moves
,
because
that
which
he
cast
into
the
Sea
will
speedily
be
out
of
his
sight
;
and
the
faster
he
sails
the
sooner
will
he
lose
the
sight
of
it
,
whereby
he
certainly
knows
that
the
Ship
was
in
Motion
.
Therefore
I
conceive
this
Instance
which
they
make
use
of
is
not
available
to
the
End
for
which
they
produce
it
.
Again
,
I
argue
thus
,
the
Motion
of
the
Earth
can
be
felt
,
or
it
cannot
:
If
they
hold
it
cannot
,
they
are
confuted
by
Earth-quakes
,
I
do
not
mean
those
that
are
accompanied
with
violent
Eruptions
of
the
inclosed
Vapours
,
and
a
downfal
of
some
part
of
the
Earth
,
which
are
more
than
a
simple
Motion
,
but
I
mean
the
gentler
Tremblings
of
the
Earth
,
of
which
there
are
abundant
Instances
in
History
,
and
we
our selves
have
had
one
not
long
since
;
so
that
by
too
true
an
Experiment
we
are
taught
that
the
Earth's
Motion
may
be
felt
.
If
this
were
not
a
thing
that
had
been
frequently
experienc'd
,
I
confess
they
might
have
something
to
say
,
they
might
put
us
off
with
this
,
that
it
is
not
possible
to
perceive
the
moving
of
the
Earth
:
But
now
they
cannot
evade
it
thus
;
they
must
be
forc'd
to
acknowledg
the
Motion
of
it
is
sensible
.
If
then
they
hold
this
,
I
ask
why
this
Motion
also
which
they
speak
of
is
not
perceived
by
us
?
Can
a
Man
perswade
himself
that
the
light
Trepidation
of
this
Element
can
be
felt
,
and
yet
the
rapid
Circumvolution
of
it
cannot
?
Are
we
presently
apprehensive
of
the
Earth's
shaking
never
so
little
under
us
?
And
yet
have
we
no
apprehension
at
all
of
our
continual
capering
about
the
Sun
?
But
they
will
say
it
is
another
sort
of
Motion
,
and
they
say
right
:
But
then
they
must
remember
that
it
is
a
Motion
that
is
much
more
easily
perceived
than
the
other
,
for
that
is
but
a
Jogging
of
the
Earth
,
whereas
this
is
a
fierce
and
vehement
Whirling
it
round
about
.
Who
therefore
can
deny
that
this
is
more
sensible
than
that
?
And
if
it
be
more
sensible
,
what
is
the
reason
that
according
to
them
we
have
no
perception
of
it
?
Or
,
is
a
thing
sensible
,
and
yet
not
the
Object
of
Sense
?
Nay
truly
,
if
the
Earth
were
hurl'd
about
in
a
Circle
,
(
as
these
Persons
assert
)
we
should
feel
it
to
our
sorrow
,
for
we
should
not
be
able
to
keep
our
ground
,
but
must
necessarily
be
thrown
off
,
and
all
Houses
and
other
Buildings
would
be
thrown
down
,
being
forcibly
shaked
off
from
the
Circumference
of
the
Earth
,
as
things
that
are
laid
on
a
Wheel
are
flung
off
by
it
when
it
turns
round
.
This
you
will
find
demonstrated
by
[
*
](A37987-e8590-b)
*
Immortality
of
the
Soul
,
Book
3.
chap.
13.
Dr.
More
.
It
may
be
they
will
say
there
is
a
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
[
*
](A37987-e8660-b)
*
Lib.
9.
Sect.
4.
cap.
16.
usque
ad
finem
Sect.
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
[
*
](A37987-e8700-b)
*
Mr.
Hook
's
Attempt
to
prove
the
Motion
of
the
Earth
.
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
h●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
m●k●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
[
*
](A37987-e9100-b)
*
D.
Burnet
,
Theoria
Tellur
.
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
is
not
what
it
was
at
the
beginning
.
The
Earth
was
not
,
saith
he
,
Oblique
to
the
Sun
or
the
Axis
of
the
Ecliptick
,
as
it
is
now
.
But
this
is
mere
surmise
,
because
it
is
apparent
that
the
present
Situation
of
these
Bodies
is
most
convenient
and
useful
,
and
would
well
become
the
Paradisiacal
State
.
For
it
is
this
,
and
this
only
that
causes
an
Inequality
of
Heat
and
Cold
,
from
which
proceeds
a
Variety
of
Seasons
.
Hence
are
Spring
and
Autumn
,
when
the
Sun
touches
the
Equinoctial
,
and
makes
the
Days
and
Nights
of
an
equal
length
twice
a
Year
:
Hence
are
Summer
and
Winter
,
when
the
Sun
visits
the
Tropicks
,
and
its
Rays
either
fall
perpendicularly
upon
the
Inhabitants
,
or
when
it
is
removed
at
the
greatest
distance
from
them
.
This
is
the
effect
of
the
Oblique
Posture
of
the
Sun
to
the
Earth
,
whereby
this
latter
is
kept
in
good
temper
,
and
made
serviceable
for
the
use
of
all
Creatures
that
proceed
from
it
or
inhabit
on
it
.
It
is
this
Vicissitude
of
Seasons
that
makes
the
Earth
pregnant
and
fruitful
,
and
gives
Life
and
Increase
to
all
Vegetables
and
Animals
:
Whereas
a
continual
Winter
or
Summer
would
be
destructive
to
them
.
If
the
Motion
of
the
Sun
were
streight
and
direct
through
the
Equator
,
Heat
and
Cold
would
be
disproportion'd
,
they
would
be
either
too
much
or
too
little
,
and
consequently
the
generation
and
growth
of
all
Fruits
and
of
all
living
Creatures
would
be
hindred
,
and
infinite
Inconveniencies
would
follow
.
(
Of
which
I
shall
have
farther
occasion
to
speak
,
when
I
come
to
treat
distinctly
of
the
Earth
)
.
Wherefore
we
are
oblig'd
to
take
notice
of
the
singular
Care
and
Providence
of
God
in
this
present
disposition
and
posture
of
the
Heavens
:
We
have
reason
to
applaud
the
Divine
Wisdom
in
the
Language
of
the
Psalmist
,
Thou
hast
made
Summer
and
Winter
,
Psal.
74.17
.
This
is
a
plain
and
sensible
Demonstration
of
a
Divine
Superintendency
.
There
were
some
of
old
who
fancied
that
the
Gods
[
*
](A37987-e9230-b)
*
Plut.
de
Isid.
&
Osir.
substracted
their
Influence
in
the
cold
part
of
the
Year
:
And
particularly
it
was
the
Conceit
of
the
Phrygians
that
God
slept
in
Winter
,
but
awaked
in
Summer
.
This
was
the
effect
of
their
gross
Ignorance
and
Inconsideration
,
for
it
is
certain
that
to
an
Intelligent
and
Considerate
Man
it
will
appear
that
Winter
hath
its
Conveniencies
proper
to
it
,
and
those
no
less
than
what
the
Summer
hath
:
Both
are
requisite
for
the
Good
of
Mankind
,
because
thence
proceeds
the
Alternate
Diversity
of
Seasons
,
which
is
of
so
great
use
.
This
excellent
Order
and
Succession
of
Times
,
which
are
distinguish'd
by
a
constant
Variety
,
were
alledged
by
the
[
*
](A37987-e9250-b)
*
●uid
cùm
ordo
temporum
ac
frugum
stabili
varietate
distingultur
?
nonne
auctorem
suum
parentémque
testatur
?
Ver
●●què
cum
suis
floribus
,
&
aestas
cum
suis
messibus
,
&
autumni
maturitas
grata
,
&
hibernae
olivitas
necessaria
,
&c.
Minur
.
Fel.
in
Octav.
Antient
Christians
as
an
undeniable
proof
of
a
God
.
And
the
Gentile
World
was
forward
to
own
and
celebrate
that
Wise
Benefactor
:
[
†
](A37987-e9300-b)
†
Horat.
Qui
mare
&
terras
,
variisque
mundum
Temperat
horis
.
Now
,
we
cannot
deny
that
these
Different
Seasons
depend
wholly
upon
that
Position
and
Motion
of
the
Sun
which
I
have
been
speaking
of
.
If
this
Bright
Luminary
should
leave
the
Ecliptick
,
and
make
its
Course
in
another
Line
without
Obliquity
,
these
would
presently
cease
,
and
thereupon
this
Lower
World
would
soon
be
in
Disorder
and
Confusion
.
Wherefore
a
[
‖
](A37987-e9340-b)
‖
Dr.
Brown
,
Vulg.
Er.
l.
6.
c.
5.
Wise
and
Observing
Writer
thought
he
had
reason
to
spend
a
Chapter
in
setting
forth
the
Wisdom
of
God
in
the
Site
and
Motion
of
the
Sun
.
The
orderly
Succession
of
Day
and
Night
,
which
is
from
the
Diurnal
Motion
of
this
Lamp
of
Heaven
,
doth
no
less
argue
the
Divine
Wisdom
and
Conduct
.
Once
in
four
and
twenty
Hours
all
People
in
the
World
,
excepting
a
few
toward
the
Poles
,
have
a
Day
and
a
Night
.
And
this
latter
,
which
is
the
Shadowing
of
the
Earth
,
when
the
Sun
is
gone
from
us
,
is
as
useful
and
necessary
as
the
former
.
For
(
as
a
[
*
](A37987-e9440-b)
*
Dr.
Brown
,
Cyrus
's
Garden
,
ch.
4.
Great
Naturalist
speaks
)
were
it
not
for
Darkness
and
the
Shadow
of
the
Earth
,
the
Noblest
part
of
the
Creation
had
remained
unseen
,
and
the
Stars
in
Heaven
as
invisible
as
on
the
Fourth
day
when
they
were
created
above
the
Horizon
with
the
Sun
,
and
when
there
was
not
an
Eye
to
behold
them
.
Again
,
Night
is
not
only
for
Rest
and
Cessation
of
Labour
,
which
is
absolutely
requisite
for
Mankind
and
other
Creatures
,
(
except
those
wild
Ones
,
those
Beasts
of
the
Forest
,
Psal.
104.20
.
who
creep
forth
when
it
is
dark
,
and
lay
them
down
in
their
Dens
when
the
Sun
ariseth
,
and
so
turn
Night
into
Day
,
and
Day
into
Night
)
;
but
for
the
cooling
and
refreshing
of
the
Air
,
and
moistning
the
Earth
,
and
for
receiving
the
proper
Influences
of
the
Moon
and
other
Planets
,
and
of
the
Fixed
Stars
,
which
as
they
shew
themselves
,
so
they
exert
their
Vigour
most
strongly
in
the
Absence
of
the
Sun
.
Wherefore
the
Royal
Psalmist
joins
both
these
together
,
as
equal
Instances
of
God's
Power
and
Providence
,
The
Day
is
thine
,
the
Night
also
is
thine
,
Psal.
74.16
.
And
to
the
same
purpose
again
,
Psal.
65.8
.
Thou
makest
the
outgoings
of
the
Morning
and
Evening
to
rejoice
,
i.
e.
both
these
do
praise
and
celebrate
the
Honour
of
their
Maker
,
and
do
as
't
were
rejoice
in
it
.
There
is
not
certainly
a
more
convincing
Argument
of
the
wise
Direction
of
an
Almighty
Being
than
this
Daily
Progress
of
the
Sun
,
in
so
much
that
he
is
said
to
know
his
going
down
,
Psal.
104.19
.
i.
e.
by
the
guidance
of
an
All-knowing
Actor
he
sets
and
rises
in
that
place
and
at
that
time
,
where
and
when
we
see
he
doth
.
By
the
same
Superintendency
its
Monthly
and
Annual
Motion
is
performed
:
By
this
it
takes
up
its
several
Mansions
and
Lodgings
as
it
were
in
the
Signs
through
which
it
passes
:
By
this
it
compleats
its
Course
through
its
several
Stages
in
its
Circuit
about
the
World
.
Which
is
thus
expressed
by
the
Psalmist
,
His
going
forth
is
from
the
end
of
the
Heaven
,
and
his
circuit
to
the
ends
of
it
,
Psal.
19.6
.
He
travels
just
so
many
Degrees
toward
the
North
,
and
as
many
toward
the
South
every
Year
,
and
is
bounded
on
both
sides
by
the
Tropicks
,
beyond
which
he
never
stirs
.
Therefore
from
this
tekuphah
,
(
which
we
render
Circuit
)
this
stinted
Revolution
,
the
Iewish
Masters
call
the
Tropicks
Tekuphoth
.
Who
is
there
that
doth
not
find
himself
as
't
were
forced
to
believe
a
God
when
he
considers
these
things
,
which
cannot
possibly
be
without
an
Intellectual
Guide
,
without
a
Principle
that
acts
from
Wisdom
and
Counsel
?
Yea
,
after
all
,
if
the
Copernican
Hypothesis
should
be
true
,
i.
e.
if
the
Earth
rolls
about
on
its
Center
,
and
so
turns
it self
to
the
Sun
in
its
various
Positions
,
yet
still
there
are
the
same
Effects
of
this
that
there
were
of
the
other
Revolution
;
the
Good
and
Benefit
of
Mankind
are
promoted
,
and
the
Power
and
Goodness
of
the
Great
Benefactor
are
declared
.
Secondly
,
The
Moon
,
though
it
be
the
lowest
of
all
the
Planets
,
and
about
40
times
less
than
the
Earth
,
yet
it
is
a
[
*
](A37987-e9680-b)
*
Psal.
89.37
.
Faithful
Witness
in
Heaven
of
those
foresaid
Perfections
of
the
Deity
.
It
is
but
an
Opake
Body
,
it
is
but
the
Sun
Reflex'd
,
it
is
no
other
than
a
[
†
](A37987-e9700-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plut.
de
Orac.
defect
.
Celestial
Earth
,
or
an
Earthly
Star
(
as
some
Philosophers
of
old
stiled
it
.
)
Though
this
is
to
be
said
,
that
it
is
not
properly
an
Earth
,
i.
e.
it
seems
not
to
be
a
Body
wholly
Dark
,
as
is
evident
in
the
Eclipses
which
it
is
incident
to
,
for
then
we
may
discern
its
whole
Body
.
Therefore
it
is
not
altogether
destitute
of
Light
,
it
hath
an
intrinsick
Glimmering
of
its
own
.
But
because
this
is
very
faint
,
the
Lunar
Body
may
be
reckon'd
as
Opake
.
But
notwithstanding
this
(
which
the
more
signally
advances
the
wondrous
Power
of
the
Creator
)
it
hath
a
mighty
Influence
on
this
Inferiour
World
and
all
things
in
it
:
So
that
we
could
no
more
be
without
this
than
without
the
Sun
.
And
this
powerful
Influx
which
is
of
such
use
,
yea
of
absolute
necessity
to
us
,
is
increas'd
or
diminish'd
(
either
of
which
are
requisite
accordingly
as
there
is
occasion
)
by
its
Different
Postures
and
Figures
in
which
it
appears
to
us
.
For
in
its
going
round
our
Earth
(
by
Copernicus's
leave
)
it
turns
it self
variously
to
the
Sun
,
whence
it
is
necessary
that
according
to
its
various
access
to
or
recess
from
that
Luminary
,
more
or
less
of
its
enlightned
half
be
turn'd
toward
us
,
and
that
it
appear
in
divers
Phases
and
Shapes
;
by
which
means
its
Virtue
is
communicated
in
a
manner
proportionable
to
our
several
needs
:
Especially
when
this
Lunar
Body
is
in
the
Full
,
i.
e.
when
all
that
part
which
is
toward
us
is
replenish'd
with
Light
,
all
Plants
and
Animals
,
the
Air
,
the
Earth
,
and
the
whole
Ocean
(
which
is
observ'd
to
swell
at
that
Season
)
feel
its
Power
and
Vigour
.
Whence
as
you
read
of
the
precious
Fruits
brought
forth
by
the
Sun
,
so
also
of
the
precious
Things
put
forth
by
the
Moon
,
Deut.
33.14
.
Some
of
the
choicest
and
most
valuable
Products
of
Nature
are
from
the
particular
Influence
of
this
Second-Hand
Sun
,
which
most
officiously
supplies
the
place
of
the
Other
,
and
makes
some
amends
for
his
absence
,
by
being
a
Remedy
(
as
[
*
](A37987-e9820-b)
*
Sidus
in
tenebrarum
remedium
ab
naturâ
repertum
.
Nat
Hist.
l.
2.
c.
9.
Pliny
speaks
)
against
the
Night's
Darkness
in
several
parts
of
the
World
:
And
to
that
purpose
it
dispatcheth
its
Course
through
the
Zodiack
every
Month
without
fail
.
Thirdly
,
The
Stars
,
both
Planetary
and
Fixed
,
attest
a
Divine
Numen
.
The
former
of
these
are
distinguish'd
from
the
latter
by
their
particular
Colour
,
Motion
,
Size
,
and
Distance
from
us
.
Venus
is
clear
and
bright
,
and
goes
through
the
Zodiack
in
a
Year
;
and
is
less
than
the
Earth
6
times
:
And
yet
is
the
biggest
next
to
the
Sun
and
Moon
,
as
to
appearance
.
Mars
is
of
a
Firy
Hew
,
it
passes
through
the
12
Signs
in
the
space
of
2
Years
;
and
is
less
than
the
Earth
13
times
.
Iupiter
is
fair
and
coruscant
;
is
bigger
than
the
Earth
14
times
,
and
is
many
Years
making
its
Passage
through
the
Zodiack
.
Mercury
dispatcheth
his
Revolution
in
a
Year
,
and
is
19
times
lesser
than
the
Earth
;
and
is
the
least
Planet
as
to
sight
.
Saturn
is
of
a
pale
Colour
;
this
slow-paced
Planet
is
30
Years
performing
its
Course
,
and
is
22
times
Larger
than
the
Earth
.
Some
of
these
Planets
as
Venus
and
Mercury
,
are
Pages
or
Lackeys
to
the
Sun
,
and
never
go
far
off
from
it
:
But
the
rest
,
as
Mars
,
Iupiter
and
Saturn
,
are
not
so
tied
to
attendance
on
their
Illustrious
Master
:
They
can
go
farther
off
,
and
ramble
six
Signs
from
the
Sun
,
and
so
be
Opposite
to
it
.
And
as
there
are
these
Primary
Planets
,
so
there
have
been
Secondary
ones
discovered
of
late
,
viz.
four
about
Iupiter
,
and
two
about
Saturn
,
which
have
their
peculiar
Motion
about
their
Primary
and
Central
Planets
:
And
both
of
them
are
situated
and
govern'd
by
Him
that
gave
them
their
Nature
.
But
as
to
the
Situation
of
these
Planets
with
respect
to
the
Earth
,
and
as
to
their
Motion
and
Magnitude
,
there
is
a
great
disagreement
between
the
Ptolomaeans
and
the
Copernicans
:
And
Tycho
differs
from
both
these
,
and
then
comes
Des
Cartes
and
disagrees
with
them
all
:
Therefore
what
hath
been
said
before
as
to
any
of
these
,
must
be
submitted
to
those
that
are
able
to
judg
of
these
Hypotheses
.
Then
as
to
the
Fixed
Stars
,
which
in
the
Inspired
Book
are
justly
call'd
the
Stars
of
God
,
Isa.
14.13
.
because
of
their
Greatness
and
Height
;
for
in
the
Sacred
Stile
God's
Name
is
frequently
used
to
express
what
is
Great
and
Excellent
.
And
such
are
these
Heavenly
Bodies
,
which
are
so
many
Suns
at
a
distance
from
us
;
for
those
Firy
Globes
are
of
the
same
Make
with
the
Solar
Body
:
And
if
they
were
as
near
to
us
as
this
,
they
would
appear
not
inferiour
in
Bulk
and
Brightness
to
it
.
These
Vast
Lights
are
so
remote
from
us
,
that
Telescopes
(
which
magnify
the
Planets
after
a
great
rate
)
make
these
seem
no
bigger
to
us
,
or
very
inconsiderably
.
And
this
is
one
cause
of
their
Scintillation
;
they
are
so
far
off
that
their
Rays
are
much
more
refracted
than
those
of
the
wandering
Luminaries
.
They
quake
and
tremble
because
of
the
different
Mediums
they
appear
through
:
Though
this
Twinkling
may
arise
also
from
the
greater
Fulgor
of
these
than
that
of
the
Planets
,
which
causeth
a
more
vehement
Vibration
on
the
Eye
.
The
Least
of
these
is
far
greater
than
the
whole
Earth
;
and
one
of
the
Largest
Size
is
a
hundred
times
bigger
:
And
so
this
Globe
of
the
Earth
and
its
whole
Vortex
are
inconsiderable
,
and
shrink
into
nothing
if
compared
with
those
innumerable
Orbs
above
us
.
This
stupendous
Magnitude
argues
the
Greatness
,
yea
the
Immensity
and
Incomprehensibleness
of
their
Maker
.
And
if
it
be
ask'd
,
Whence
is
that
Fewel
for
those
vast
Fires
,
which
continually
burn
?
Whence
is
it
that
they
are
not
spent
and
exhausted
?
How
are
those
Flames
fed
?
None
can
resolve
these
Questions
but
the
Almighty
Creator
,
who
bestowed
upon
them
their
Being
;
who
made
them
thus
Great
and
Wonderful
,
that
in
them
we
might
read
his
Existence
,
his
Power
,
his
Providence
.
Nor
is
their
Number
less
admirable
;
which
exceeds
our
mean
Arithmetick
:
And
therefore
to
tell
the
Stars
is
mention'd
as
an
insuperable
Task
,
Gen.
15.5
.
God
promis'd
to
make
Abraham
's
Seed
as
the
Stars
of
Heaven
,
Gen.
26.4
.
which
if
compared
with
Gen.
13.16
.
will
be
found
to
be
of
the
same
import
with
making
his
Seed
as
the
Dust
of
the
Earth
,
which
is
innumerable
.
It
is
true
,
the
Constellations
(
a
certain
numer
of
Fixed
Stars
which
are
together
,
and
seem
to
make
up
several
particular
Figures
or
Representations
)
are
but
sixty
four
,
viz.
twelve
in
the
Zodiack
,
twenty
nine
in
the
Southern
Hemisphere
,
and
twenty
three
in
the
Northern
One
.
But
if
we
speak
of
the
Fixed
Lights
which
belong
not
to
any
Constellation
,
they
are
not
so
easily
reducible
:
For
though
there
are
not
above
one
thousand
and
four
hundred
of
these
visible
to
the
Eye
,
according
to
the
largest
Accounts
given
us
by
Astronomers
,
(
who
likewise
tell
us
that
our
Northern
Hemisphere
is
the
most
remarkable
for
them
,
for
as
there
is
more
Earth
in
this
part
of
the
World
than
in
the
other
,
so
there
are
more
Stars
)
yet
it
is
granted
by
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
,
[
*
](A37987-e10360-b)
*
Theory
of
the
Earth
,
Book
2.
chap.
11.
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
,
[
*
](A37987-e10540-b)
*
Quanquam
ad
mundi
cohaerentiam
pertinent
,
tamen
&
spectaculum
hominibus
praebent
:
nulla
enim
est
insatiabilior
species
,
nulla
pulchrior
.
De
Nat.
Deor.
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
,
[
*
](A37987-e10560-b)
*
Ipse
mundus
quoties
per
noctem
ignes
suos
fudit
,
&
tantum
stellarum
innumerabilium
refulsit
,
quem
non
intentum
in
se
tenet
?
Le
Benefic
.
l.
4.
c.
22.
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
.
[
*
](A37987-e10710-b)
*
Manilius
.
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
.
[
*
](A37987-e10770-b)
*
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.
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
[
†
](A37987-e10840-b)
†
B.
Ricciol
.
Almagest
.
Nov.
Vol.
2.
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
[
*
](A37987-e10860-b)
*
Dr.
Brown
,
Cyrus'
s
Garden
,
ch.
5.
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
,
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
.
[
*
](A37987-e11050-b)
*
Hist.
of
the
World
,
Chap.
1.
Sect.
11.
Sir
W.
Rawleigh
hath
suggested
very
excellent
things
on
this
Subject
.
Our
Divine
Poet
expresses
his
Sentiments
in
this
Matter
thus
,
[
†
](A37987-e11100-b)
†
Mr.
Herbert's
Poems
.
Of
Providence
.
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
,
[
*
](A37987-e11490-b)
*
Psal.
147.4
.
He
that
calls
them
all
by
their
Names
,
and
enabled
Adam
(
as
a
very
[
†
](A37987-e11520-b)
†
Vossius
de
Theol.
Gentil
.
l.
2.
c.
35.
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
,
[
*
](A37987-e11560-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Monarch
.
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
,
[
†
](A37987-e11600-b)
†
Quid
enim
potest
esse
tam
apertum
tamque
perspicuum
,
quùm
coelum
suspicimus
,
coelestiáque
contemplari
sumus
,
quàm
esse
●liquod
Numen
praestantissimae
mentis
quo
haec
reguntur
?
De
Nar
,
●eor
.
l.
1.
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
,
[
*
](A37987-e11630-b)
*
Esse
igitur
Deos
ita
perspicuum
est
,
ut
id
qui
neget
vix
eum
sanae
mentis
exist●●mem
.
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
[
†
](A37987-e11720-b)
†
Mon.
l.
1.
c.
4.
Lipsius
observes
)
who
was
deposed
from
his
Throne
,
expell'd
his
Kingdom
,
and
died
hated
of
all
Men.
[
‖
](A37987-e11740-b)
‖
Hist.
Hisp.
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
[
*
](A37987-e11760-b)
*
About
A.
D.
1284.
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
[
*
](A37987-e11990-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
,
[
*
](A37987-e12110-b)
*
Jer.
10
.
1●
.
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
,
[
*
](A37987-e12330-b)
*
Archa●olog
.
Philos.
cap.
8.
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
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
[
*
](A37987-e12510-b)
*
Tycho
Brahe
in
Epist.
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
[
*
](A37987-e12720-b)
*
Shamajim
à
Sham
ibi
&
majim
aquae
.
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
,
[
†
](A37987-e12780-b)
†
Quid
mirabilius
aquis
in
coelis
stantibus
?
Plin.
Nat.
Hist.
l.
31.
c.
4.
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
[
*
](A37987-e13020-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
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.
the
Idols
)
of
the
Gentiles
that
can
cause
Rain
?
or
can
the
Heavens
(
of
themselves
)
give
Showers
?
Art
not
thou
he
,
O
Lord
God
?
The
Old
Jews
express'd
their
Sentiment
concerning
it
thus
,
One
of
the
Keys
proper
to
God
,
and
kept
in
his
own
Hand
,
is
that
of
Rain
:
thereby
reckoning
it
a
singular
and
immediate
Gift
of
the
Almighty
.
And
they
used
to
join
it
with
two
other
Keys
,
viz.
of
giving
Life
,
and
of
Raising
from
the
Dead
,
which
shews
that
they
thought
it
peculiar
to
God
alone
.
And
then
the
known
Vsefulness
of
this
Blessing
is
an
Argument
of
its
Author
.
This
is
with
great
Elegancy
set
forth
by
the
Inspired
Poet
;
Psal.
65.9
.
Thou
visitest
the
Earth
,
and
waterest
it
:
thou
greatly
enrichest
it
with
the
River
of
God
,
(
i.
e.
the
Clouds
or
Rain
)
which
is
full
of
Water
:
thou
preparest
them
Corn
,
when
thou
hast
so
provided
for
it
(
by
vouchsafing
seasonable
Showers
:
)
thou
waterest
the
Ridges
thereof
abundantly
:
thou
settlest
the
Furrows
thereof
:
thou
makest
it
soft
with
Showers
;
thou
blessest
the
Springing
thereof
:
thou
crownest
the
Year
with
thy
Goodness
,
and
thy
Paths
(
the
Clouds
wherein
God
is
Poetically
said
to
walk
,
Psal.
18.9
.
)
drop
Fatness
:
They
drop
upon
the
Pastures
of
the
Wilderness
,
and
the
little
Hills
rejoice
on
every
side
.
The
Pastures
are
clothed
with
Flocks
:
the
Valleys
also
are
cover'd
over
with
Corn
:
they
shout
for
Ioy
,
they
also
sing
.
This
they
do
,
thus
they
behave
themselves
,
being
as
it
were
drunk
with
the
Bottles
of
Heaven
,
(
as
the
Clouds
are
call'd
Iob
38.37
.
)
being
abundantly
satisfied
with
[
*
](A37987-e13360-b)
*
Deut.
11.14
.
Joel
2.23
.
Ioresh
and
Malkosh
,
the
former
and
the
latter
Rain
:
the
first
of
which
is
necessary
after
the
Seed
is
sown
;
the
second
before
Harvest
to
set
it
forward
,
to
fill
the
Ears
.
Wherefore
St.
Paul
proves
a
God
from
the
Clouds
,
Acts
14.17
.
He
left
not
himself
without
Witness
,
(
i.
e.
of
his
Divine
Power
and
Providence
)
in
that
he
gave
us
Rain
from
Heaven
,
and
(
as
the
Consequent
of
that
)
fruitful
Seasons
.
For
it
is
this
Celestial
Water
that
makes
the
Ground
fruitful
:
it
hath
a
peculiar
Faculty
to
do
it
,
and
no
other
Water
doth
the
like
.
Thence
that
Talmudick
Saying
,
Rain
is
the
Husband
of
the
Earth
,
because
it
impregnates
it
,
and
makes
it
fructify
.
Therefore
Showers
are
rightly
call'd
by
Pliny
,
[
*
](A37987-e13480-b)
*
Cibus
arborum
imber
.
Nat.
Hist.
l.
17.
c.
2.
the
Food
of
Plants
,
the
Meat
as
well
as
the
Drink
of
all
Vegetables
.
But
this
is
effected
by
the
Divine
Blessing
,
and
is
a
singular
Testimony
of
God's
Care
of
the
World
.
Thus
from
the
Earth
we
prove
there
is
a
God
in
Heaven
:
even
from
the
Grounds
and
Fields
refresh'd
with
Rain
,
and
thereby
made
fertile
,
we
argue
a
Divine
Benefactor
.
And
now
when
I
am
speaking
of
the
Clouds
I
must
not
forget
the
Rain-bow
,
which
is
a
Party-colour'd
Cloud
,
whose
fine
and
gay
Paintings
are
the
various
Reflection
and
Refraction
of
the
Sun's
Beams
in
that
watry
Substance
.
This
gaudy
Mixture
of
Light
and
Shade
arises
naturally
from
the
Difference
of
the
Superficies
of
those
Parts
that
constitute
the
Cloud
,
and
therefore
without
doubt
it
appear'd
before
the
Deluge
,
though
we
find
it
not
mention'd
till
afterwards
,
when
it
was
appointed
to
be
set
in
the
Skies
as
a
Sign
of
a
[
*
](A37987-e13550-b)
*
Gen.
19.13
.
Covenant
between
God
and
Man
:
and
ever
since
it
hath
continued
(
and
shall
so
to
the
last
Period
of
all
things
)
a
visible
Token
and
Assurance
of
God's
good
Will
to
Mankind
.
Wherefore
as
often
as
we
view
this
Cloud
,
made
so
remarkable
by
the
Diversity
of
its
Colours
,
the
Variety
of
its
Tinctures
,
let
us
thence
be
confirm'd
in
our
Belief
of
a
God
,
and
look
upon
this
Beautiful
Spectacle
as
an
illustrious
Symbol
of
the
Divine
Mercy
and
Beneficence
.
Or
,
to
speak
in
the
Words
of
the
Wise
Son
of
Sirach
;
Look
upon
the
Rainbow
,
and
praise
Him
that
made
it
.
Very
beautiful
it
is
in
the
Brightness
thereof
:
It
compasseth
the
Heaven
with
a
glorious
Circle
,
and
the
hands
of
the
most
High
have
bended
it
,
Ecclus.
43.12
.
To
the
Clouds
belong
Thunder
and
Lightning
,
and
therefore
may
pertinently
be
spoken
of
here
;
for
when
a
Cloud
breaks
asunder
by
reason
of
hot
and
dry
,
sulphureous
and
nitrous
Vapours
enclos'd
and
compass'd
about
with
cold
ones
,
and
so
set
on
Fire
,
and
consequently
extending
themselves
,
and
violently
making
their
way
,
the
Noise
caus'd
by
this
Rupture
is
that
which
we
call
Thunder
,
and
the
flashing
out
of
the
Fire
is
Lightning
.
Both
which
are
comprehended
in
those
Words
,
Psal.
29.7
.
The
Voice
of
the
Lord
divides
the
Flames
of
Fire
.
And
the
former
of
them
is
call'd
the
Voice
of
the
Lord
upon
the
Waters
,
ver.
3.
This
is
no
other
than
his
Thundring
in
the
Clouds
,
which
usually
turn
into
Rain
when
they
are
broken
and
scattered
.
And
perhaps
to
this
may
refer
ver.
10.
The
Lord
sitteth
upon
the
Floods
,
i.
e.
upon
the
Clouds
,
which
are
justly
stiled
Floods
,
because
of
the
abundance
of
Water
contain'd
in
them
.
And
as
Thunder
is
bred
by
Fire
and
Water
in
the
Clouds
,
so
the
Effects
of
it
are
of
the
like
Nature
,
for
Lightning
and
Rain
generally
accompany
the
Thunder
.
Wherefore
we
find
this
particularly
taken
notice
of
by
the
Pious
Observers
of
Providence
:
He
maketh
Lightnings
for
the
Rain
,
Psal.
135.7
.
He
maketh
Lightnings
with
Rain
,
Jer.
10.13
.
And
this
is
mentioned
in
Iob
37.2
,
5.
&
38.25
,
26.
and
not
without
great
Reason
,
for
herein
the
Goodness
and
Mercy
of
God
are
seen
,
because
Rain
is
serviceable
to
connect
and
qualify
the
Thunder
,
and
by
its
Moisture
to
prevent
the
Hurt
which
otherwise
might
be
done
by
the
scorching
Flashes
which
attend
it
.
Who
is
not
sensible
that
Thunder
is
the
more
signal
Operation
of
a
Divine
Cause
,
and
therefore
is
so
frequently
call'd
God's
Voice
?
as
in
Exod.
20.18
.
Psal.
18.13
.
&
77.18
.
Ier.
10.13
.
Yea
,
no
less
than
seven
times
in
the
29
th
Psalm
it
is
call'd
the
Voice
of
the
Lord
:
Which
may
not
only
signify
a
Great
and
Loud
Voice
,
(
for
the
Voice
or
Noise
of
Thunder
is
such
,
especially
in
some
Regions
of
the
World
,
as
in
some
Parts
of
Africa
,
and
in
the
Southern
Countries
of
Asia
and
America
,
where
it
is
much
more
Terrible
than
it
is
among
us
;
yea
,
as
a
[
*
](A37987-e13870-b)
*
Dr.
Woodward
,
Nat.
Hist.
of
the
Earth
,
Part
4.
Learned
Gentleman
observes
,
it
as
much
exceeds
the
Thunder
of
these
Northern
Climes
as
the
Heat
there
exceeds
that
of
these
)
but
it
more
particularly
denotes
the
Wonderful
Author
of
it
,
viz.
the
Almighty
Being
.
Which
was
the
very
Apprehension
of
some
Men
of
the
deepest
Philosophy
among
the
Gentiles
.
Even
they
acknowledg'd
this
Fierce
Meteor
to
be
the
Effect
of
no
less
than
an
Extraordinary
and
Divine
Power
.
Plutarch
informs
us
,
that
some
of
the
Best
Philosophers
made
it
the
Matter
of
their
Wonder
and
Astonishment
,
that
[
†
](A37987-e13980-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sympos
.
l.
4.
quaest.
2.
Flames
should
proceed
from
watry
Clouds
,
and
that
such
a
Harsh
Noise
should
be
the
Product
of
that
Soft
Matter
.
I
find
a
Great
Natural
Philosopher
taking
notice
of
the
[
*
](A37987-e14010-b)
*
Ignis
suâ
naturâ
in
verticem
surgit
,
&
si
nihil
illi
prohibeat
,
ascendet
:
fulmen
autem
cadit
eâdem
necessitate
,
quâ
excutitur
.
Senec.
Nat.
Quaest.
l.
2.
c.
58.
falling
down
of
the
Lightning
from
Heaven
as
a
Wonderful
thing
,
because
Fire
naturally
ascends
.
It
seems
he
did
not
think
that
the
Motion
of
it
downwards
is
sufficiently
solved
by
the
Violence
of
the
Rupture
,
for
else
he
would
not
have
imputed
it
to
a
[
†
](A37987-e14020-b)
†
Nihil
itaque
dubii
relinquitur
quin
Divina
illi
virtus
insit
.
Ibid.
Divine
Virtue
,
as
he
doth
.
And
more
fully
and
expresly
in
another
place
he
declares
his
Mind
thus
,
[
‖
](A37987-e14040-b)
‖
Mira
fulminis
,
si
intueri
velis
,
opera
sunt
,
nec
quicquam
dubii
relinquentia
quin
Divina
insit
illis
&
subtilis
potentia
.
Nat.
Quaest.
l.
2.
c.
31.
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.
[
‖‖
](A37987-e14070-b)
‖‖
U●
supra
nos
aliquid
timeremus
.
Lib.
2.
cap.
42.
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
,
[
*
](A37987-e14200-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Plant.
l.
2.
c.
2.
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
visible
Footsteps
of
a
Godhead
are
easily
to
be
traced
.
The
Frame
of
this
Spatious
Round
,
(
for
this
Figure
of
it
is
proved
from
its
Shadow
cast
upon
the
Moon
in
an
Eclipse
,
which
shews
that
the
Earth
and
Sea
make
one
round
Body
,
for
the
Shadow
renders
the
true
Form
of
the
Body
which
causeth
it
;
)
the
Frame
,
I
say
,
of
this
Spatious
Globe
is
excellent
and
astonishing
if
we
contemplate
the
Hills
,
Valleys
,
Lakes
,
Rivers
,
Rocks
,
Promontories
,
Woods
,
Islands
,
Peninsula's
,
Continents
,
of
which
't
is
composed
,
the
Mixture
of
which
renders
it
not
only
useful
but
beautiful
.
Nature
proceeds
not
always
in
the
same
Track
and
Path
,
but
(
as
Philo
observes
)
[
*
](A37987-e14810-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
De
vitâ
Mos.
delights
in
the
Variety
and
Diversity
of
its
Artificial
Works
.
And
the
wonderful
Skill
and
Art
of
the
Author
who
framed
them
thus
are
to
be
admired
.
But
more
especially
the
Diversity
of
the
Situation
and
Position
of
the
Earth
is
remarkable
.
It
was
the
Wise
Contrivance
of
the
Creator
to
place
it
in
that
Oblique
Posture
that
it
is
now
in
,
it
being
most
convenient
for
the
Good
of
Mankind
:
He
that
made
of
one
Blood
all
Nations
of
Men
,
to
dwell
on
all
the
Face
of
the
Earth
,
hath
determined
the
Bounds
of
their
Habitation
,
Acts
17.26
.
Hence
there
are
Different
Zones
(
as
they
are
call'd
)
into
which
the
Earth
is
divided
.
There
is
first
that
which
is
call'd
the
Torrid
Zone
,
because
the
Influence
of
the
Sun
is
very
vehement
and
active
in
this
Part
of
the
World
:
but
this
is
no
Hindrance
to
its
being
Inhabited
,
as
some
of
old
vainly
fancied
.
This
is
all
that
Space
of
Earth
which
is
between
the
two
Tropicks
.
But
there
is
a
great
Latitude
as
to
the
Inhabitants
of
this
Zone
,
for
some
of
them
live
directly
under
the
Equator
:
And
these
only
,
of
all
the
Dwellers
on
the
Earth
,
have
a
Right
Sphere
,
and
always
have
an
Equinox
,
i.
e.
their
Days
are
exactly
12
Hours
in
length
,
and
so
are
their
Nights
,
neither
more
nor
less
.
They
have
the
peculiar
Privilege
to
see
both
the
Poles
at
the
same
time
:
And
all
the
Fixed
Stars
rise
and
set
to
them
.
They
have
2
Summers
and
2
Winters
in
a
Year
,
the
Sun
going
directly
over
their
Heads
twice
a
Year
,
i.
e.
when
he
is
in
Aries
and
when
he
is
in
Libra
,
so
that
their
2
Summers
are
then
;
and
their
Winters
are
when
the
Sun
is
in
Cancer
and
Capricorn
.
Thus
are
situated
some
parts
of
the
East
Indies
,
and
some
part
of
America
,
and
the
Islands
of
Sumatra
.
And
though
they
are
so
liable
to
the
Perpendicular
Rays
of
the
Sun
,
yet
by
the
special
Providence
of
Heaven
it
happens
that
the
Inhabitants
of
these
Hot
Countries
have
Cool
Briezes
that
constantly
fan
and
refresh
them
in
the
Afternoons
,
and
their
Nights
are
both
long
and
cool
,
which
makes
amends
for
the
excessive
heat
of
the
Day
.
Other
Inhabitants
of
this
Zone
are
seated
between
the
Equinoctial
and
the
Tropicks
,
and
these
likewise
have
a
double
Summer
and
Winter
,
only
their
Days
and
Nights
are
more
unequal
than
those
under
the
Equinoctial
Line
.
Thus
are
situated
the
Philippine
and
Molucca
Islands
,
part
of
East
India
in
Asia
,
Ethiopia
in
Africk
,
Mexico
in
the
North
of
America
,
and
Peru
,
Brasil
,
Guinea
in
the
South
of
it
.
And
it
is
well
known
that
there
is
not
a
more
temperate
Region
than
Peru
in
the
World
,
the
Nights
cold
tempering
the
Days
heat
,
and
Rains
being
frequent
,
and
cool
Winds
blowing
constantly
.
Again
,
there
are
others
of
this
Zone
that
live
right
under
the
Tropicks
:
These
have
but
one
Summer
and
one
Winter
in
a
Year
,
and
their
Situation
is
very
convenient
,
and
upon
several
accounts
desirable
.
Before
I
leave
the
Torrid
Zone
,
I
will
take
notice
of
a
very
Remarkable
Thing
which
Travellers
of
good
Credit
inform
us
of
,
viz.
That
in
most
Places
belonging
to
it
there
are
vast
Exhalations
constantly
from
the
Earth
,
which
are
condens'd
into
moist
Vapours
,
and
though
they
seldom
fall
in
Rain-Showers
yet
they
affect
the
Region
of
the
Air
which
is
under
them
,
and
render
it
very
moist
in
the
Day-time
,
and
in
the
Night
very
cool
and
fresh
.
And
this
abundant
Mass
of
Vapours
caus'd
by
the
excessive
heat
of
those
Countries
affords
matter
for
Dews
,
which
are
exceeding
plentiful
and
copious
,
so
that
they
serve
instead
of
Rain-Waters
,
and
are
of
great
use
for
the
Fertility
of
the
Ground
and
Plants
.
But
Secondly
,
There
are
2
Temperate
Zones
,
which
lie
between
the
Tropicks
and
the
Polar
Circles
:
the
one
between
the
Tropick
of
Cancer
and
the
Artick
Circle
,
the
other
between
the
Tropick
of
Capricorn
and
the
Antartick
.
It
is
the
peculiar
Lot
of
the
People
that
dwell
in
these
parts
of
the
World
to
have
2
Solstices
and
2
Equinoxes
in
a
Year
;
but
one
Summer
and
one
Winter
,
and
the
Sun
is
never
vertical
over
their
Heads
.
They
have
an
Oblique
Sphere
,
as
all
have
besides
those
that
live
under
the
Equator
.
We
in
England
are
situate
in
this
Parallel
;
so
is
all
Europe
:
yea
the
greatest
part
of
the
habitable
World
is
in
the
Northern
Temperate
Zone
.
It
was
the
pleasure
of
the
Great
Founder
of
the
World
that
this
part
of
the
Earth
should
be
the
Principal
Stage
of
Action
:
It
was
his
Will
and
Appointment
that
this
should
be
the
Seat
of
the
greater
and
better
part
of
Mankind
.
There
are
also
two
Frigid
Zones
,
the
one
between
the
Artick
Circle
and
the
North
Pole
,
the
other
between
the
Antartick
Circle
and
the
South
Pole
.
The
Inhabitants
are
of
three
sorts
,
1.
Those
who
live
under
either
of
the
Polar
Circles
.
Those
that
inhabit
under
the
Artick
Circle
have
one
Summer
and
one
Winter
in
a
Year
.
When
the
Sun
is
in
Cancer
,
their
Day
is
24
Hours
long
,
and
they
have
no
Night
:
And
when
the
Sun
is
in
Capricorn
their
Night
is
24
Hours
long
.
Under
this
Parallel
are
Lapland
,
Finmark
,
part
of
Russia
,
Iseland
,
&c.
And
here
it
might
be
observ'd
,
as
a
Testimony
of
a
singular
Providence
,
that
these
Countries
which
are
extreme
Cold
are
furnish'd
with
the
largest
Wood
,
and
the
most
and
best
Furs
.
2.
Those
that
dwell
between
the
Polar
Circles
and
the
Poles
have
sometimes
continual
Day
and
no
Night
.
From
the
Sun's
being
in
Cancer
their
Day
is
in
some
places
a
Month
long
,
in
others
two
;
and
the
farther
they
live
toward
the
North
the
longer
are
their
Days
,
till
you
come
under
the
North
Pole
,
where
it
is
half
a
Year
long
without
Night
.
In
the
other
half
of
the
Year
,
beginning
when
the
Sun
is
in
Capricorn
,
the
Nights
exceed
proportionably
,
and
last
a
Month
,
two
Months
,
&c.
In
this
part
of
the
World
is
Nova
Zembla
,
Green-land
,
&c.
3.
Those
that
live
right
under
the
Poles
;
and
these
only
(
of
all
the
Dwellers
on
the
Earth
)
enjoy
a
Day
that
continues
six
Months
compleat
,
which
is
succeeded
with
a
Night
that
lasts
as
long
:
So
that
they
may
be
said
to
have
but
one
Day
and
one
Night
in
a
Year
.
By
reason
of
this
latter
the
Countrey
is
so
cold
and
dark
that
it
is
not
inhabited
in
this
part
of
the
Year
.
But
as
for
the
other
Places
before-mention'd
where
there
are
long
and
cold
Winters
,
there
is
reason
to
believe
that
they
are
most
sutable
to
the
Constitutions
and
Tempers
of
the
Persons
who
inhabit
them
.
The
great
Disposer
of
all
things
placed
such
Inhabitants
there
as
were
fit
for
that
Region
,
and
no
other
:
For
they
could
not
dwell
in
these
Countries
where
we
inhabit
,
as
we
could
not
dwell
there
.
So
that
the
placing
of
those
People
in
that
dark
,
cold
and
frozen
part
of
the
World
,
is
so
far
from
being
a
Detraction
to
Divine
Providence
,
that
it
is
a
singular
Proof
of
it
,
and
shews
the
Wisdom
of
the
World's
Maker
,
in
a
sutable
choosing
of
Places
for
Persons
according
to
their
particular
Temperament
and
Exigencies
.
And
both
with
relation
to
these
and
the
Polar
Regions
we
may
truly
say
that
the
excessive
Coldness
of
these
Parts
is
useful
and
serviceable
for
the
good
of
others
that
are
near
to
the
Sun
,
and
have
need
sometimes
of
cooling
.
From
these
remote
Treasuries
the
Winds
are
fetch'd
for
the
rebuking
of
the
scorching
Heats
of
Summer
;
of
which
we
can
give
no
Natural
and
Philosophical
Account
,
unless
we
derive
them
from
these
great
Store-Houses
.
This
acquaints
us
with
the
true
cause
of
that
excessive
Sharpness
and
Rigour
of
the
Air
which
we
feel
sometimes
,
and
that
of
a
sudden
.
This
solves
the
unexpected
change
of
Weather
,
yea
sometimes
the
sudden
and
unlook'd
for
checking
of
Pestilential
Diseases
and
Infections
which
is
known
to
happen
.
Inconsiderate
Minds
are
apt
to
think
that
the
Regions
that
are
seated
under
the
Poles
are
altogether
useless
,
and
thence
perhaps
may
be
tempted
to
question
the
Divine
Conduct
.
But
if
we
will
consider
those
Places
,
we
shall
find
that
they
are
as
Necessary
as
any
parts
of
the
World
.
It
is
true
,
they
are
for
the
most
part
Unhabitable
,
but
their
being
so
makes
others
Habitable
,
for
these
are
the
common
Receptacles
of
Cold
,
whence
it
is
dispersed
by
Divine
Providence
to
those
Parts
where
it
is
wanting
at
any
time
,
that
is
,
when
the
Sun's
Fierceness
calls
for
a
Check
.
And
several
other
ways
those
Polar
Receptacles
and
Nurseries
of
Cold
are
serviceable
,
yea
necessary
for
the
welfare
of
the
World
.
Lastly
,
The
wise
framing
and
ordering
of
the
Sun's
Motion
and
Progress
(
of
which
I
have
spoken
before
)
necessarily
infer
this
Difference
of
Places
on
the
Earth
as
to
Heat
and
Cold.
Unless
we
will
remove
this
Luminary
from
its
Ecliptick
,
and
thereby
disorder
the
whole
Course
of
the
World
,
and
destroy
the
various
Succession
of
Times
and
Seasons
which
upholds
Mankind
as
well
as
all
other
Creatures
whatsoever
;
we
must
be
forced
to
confess
that
the
several
Zones
and
Climates
(
tho
differing
so
much
in
Heat
and
Cold
)
are
useful
in
the
Creation
,
and
that
the
Position
of
the
Globe
of
the
Earth
is
most
wisely
and
discreetly
ordered
.
The
late
Theorist
boldly
contradicts
this
,
and
tells
us
that
the
Situation
of
the
Earth
is
not
the
same
now
that
it
was
before
the
Deluge
.
It
did
not
stand
Oblique
to
the
Sun
,
as
it
doth
at
present
,
whereby
we
have
a
great
Difference
of
Seasons
,
as
Spring
,
Summer
,
&c.
but
it
had
a
right
or
parallel
Situation
,
insomuch
that
there
was
a
Continual
Equinox
.
And
yet
this
Person
,
who
is
so
curious
about
the
Idea
of
his
First
Earth
,
hath
given
it
us
with
a
very
great
Blemish
,
yea
much
worse
Fault
than
any
that
he
pretends
to
find
in
this
present
Earth
;
for
they
are
his
express
Words
,
[
*
](A37987-e15720-b)
*
Theory
of
the
Earth
,
Book
2.
The
Paradisiacal
Earth
had
a
Torrid
Zone
,
which
was
Vninhabitable
.
All
this
great
Portion
of
Earth
was
burnt
up
and
wither'd
,
and
had
no
Grass
,
Tree
or
Plant
upon
it
,
and
so
no
Creature
could
find
any
Sustenance
there
.
This
is
his
fine
Paradisiacal
Earth
,
as
he
calls
it
.
And
yet
it
is
worth
our
observing
that
he
saith
in
another
Place
in
express
Terms
,
[
†
](A37987-e15750-b)
†
Chap.
1.
All
the
Earth
is
green
,
and
a
Perpetual
Spring
is
over
it
all
,
meaning
his
Paradisiacal
Earth
.
When
he
hath
thus
confuted
himself
,
there
is
no
need
of
any
Body
else
to
do
it
.
But
we
may
grant
him
his
Theory
,
that
there
was
a
Primitive
Earth
of
a
different
Form
from
the
present
.
It
is
partly
true
that
the
Earth
is
not
what
it
was
,
for
there
are
the
Marks
of
Sin
and
of
the
Fall
even
on
the
Earth
,
and
we
read
of
a
Curse
denounced
against
it
,
Gen.
3.17
.
(
though
he
is
pleas'd
to
turn
that
Chapter
into
mere
Allegory
,
and
thereby
to
null
the
main
Points
of
our
Religion
)
:
and
afterwards
by
the
violent
Irruptions
of
the
Flood
it
is
most
probable
that
the
Earth
underwent
some
Alteration
.
But
what
is
this
to
the
changing
the
very
Situation
and
Posture
of
the
Earth
?
How
is
it
proved
hence
that
the
First
Earth
had
another
Situation
to
the
Sun
,
and
had
a
perpetual
Equinox
and
Spring
?
These
things
are
asserted
by
him
,
but
no
where
proved
.
Wherefore
I
look
upon
it
as
a
precarious
and
groundless
Opinion
.
The
Variety
of
Seasons
before
the
Flood
may
be
gather'd
from
Gen.
8.22
.
I
will
not
again
curse
the
Ground
,
nor
smite
any
more
every
living
thing
as
I
have
done
.
While
the
Earth
remaineth
,
Seed-time
and
Harvest
,
and
Cold
and
Heat
,
and
Summer
and
Winter
,
and
Day
and
Night
,
shall
not
cease
.
As
much
as
to
say
,
Though
during
the
time
of
the
Deluge
these
Alterations
of
the
Seasons
were
interrupted
,
and
the
Sun's
Heat
and
Light
were
as
if
they
were
not
,
because
they
could
have
no
Effect
upon
the
Earth
as
long
as
it
lay
under
Water
,
yet
now
having
restored
things
to
their
pristine
Course
and
Order
,
I
assure
you
they
shall
continue
so
to
the
end
of
the
World
.
Thus
it
is
included
in
these
Words
,
that
there
were
the
same
Vicissitudes
of
the
Year
before
the
Flood
that
there
are
now
.
And
this
appears
to
be
a
Truth
from
what
I
have
already
shew'd
,
viz.
that
the
present
Position
and
Situation
of
the
Earth
are
very
convenient
,
useful
,
and
in
some
Respects
necessary
:
for
there
is
a
necessity
of
a
Vicissitude
of
Seasons
,
and
a
Variety
or
Exchange
of
Heat
and
Cold
,
because
the
Fruitfulness
of
the
Earth
depends
upon
these
;
and
Heat
and
Cold
generated
in
the
Air
are
the
two
Hands
of
Nature
,
(
as
my
Lord
Bacon
rightly
saith
)
by
which
she
doth
all
her
Work
.
It
is
unreasonable
to
conceive
an
Equality
of
these
,
and
consequently
an
Equal
and
Unvariable
Temperature
of
the
Year
before
the
Deluge
:
Which
is
thus
lately
represented
by
an
Admirable
Pen
;
A
Man
can
hardly
at
first
imagine
what
a
Train
of
ill
Consequences
would
follow
from
such
a
Condition
and
Posture
of
things
:
of
which
it
would
not
be
the
least
,
that
such
a
Mediocrity
of
Heat
would
deprive
the
World
of
the
most
beautiful
and
the
most
useful
Parts
of
all
the
whole
Creation
;
and
would
be
so
far
from
exalting
the
Earth
to
a
more
happy
and
Paradisiacal
State
,
that
it
would
turn
it
to
a
general
Desolation
,
and
a
mere
barren
Wilderness
,
to
say
no
worse
.
Such
an
Heat
would
be
too
little
for
some
sorts
of
Vegetables
,
and
too
great
for
others
.
The
more
fine
and
tender
Plants
,
those
which
will
not
bear
a
Degree
of
Heat
beyond
that
of
April
,
would
be
all
burnt
up
and
destroy'd
by
it
:
whilest
it
could
never
reach
the
more
lofty
and
robust
,
nor
would
there
be
near
Heat
enough
to
ripen
their
Fruits
,
and
bring
them
to
Perfection
.
Nothing
would
sute
and
hit
all
,
and
answer
every
End
of
Nature
but
such
a
Gradual
Increase
and
Decrease
of
Heat
as
now
there
is
.
He
adds
,
that
if
he
should
descend
to
the
Animal
World
,
the
Inconveniences
there
would
be
as
many
and
as
great
as
in
the
Vegetable
:
and
such
a
Situation
of
the
Sun
and
Earth
as
that
which
the
Theorist
supposes
,
is
so
far
from
being
preferrable
to
this
which
at
present
obtains
,
that
this
hath
infinitely
the
Advantage
of
it
in
all
Respects
.
Thus
the
[
*
](A37987-e15930-b)
*
Nat.
Hist.
of
the
Earth
,
Part
6.
Learned
Dr.
Woodward
.
Therefore
the
Perpetual
Equinox
of
the
Theorist
is
but
a
Fancy
,
and
we
have
ground
to
assert
that
the
Situation
of
the
Earth
is
the
same
that
it
was
at
first
,
and
that
the
Year
had
the
same
Seasons
,
Changes
and
Revolutions
that
it
hath
now
,
and
that
all
these
are
Attestations
of
the
Divine
Wisdom
in
making
the
World
.
The
said
Theorist
tells
us
also
,
that
the
Earth
had
no
Inequalities
on
its
Surface
at
first
,
but
was
as
smooth
and
plain
as
a
Die
(
only
this
is
square
,
and
that
was
round
)
.
And
as
for
the
Earth
which
we
now
have
,
he
declares
that
there
is
no
Shape
nor
Beauty
in
it
,
yea
it
is
Rude
,
Indigested
,
Irregular
,
Monstrous
.
It
is
but
the
Rubbish
of
what
was
before
:
In
short
,
he
saith
,
't
is
nothing
but
Ugliness
and
Deformity
.
It
seems
,
according
to
this
Gentleman
,
it
is
a
Chaos
again
.
But
all
the
Wise
Heads
in
the
World
have
had
other
Apprehensions
of
it
.
The
most
accurate
and
nice
Judges
of
Beauty
never
thought
it
was
a
Deformed
Mishapen
Lump
.
They
never
dreamt
that
Sea
,
and
Rocks
,
and
Mountains
rendred
it
Ugly
and
Monstrous
,
as
this
Author
positively
avers
.
They
rather
thought
that
the
Variety
of
Mountains
,
Plains
and
Valleys
,
&c.
makes
it
more
grateful
and
comely
than
if
it
were
all
even
:
they
thought
that
this
Diversity
of
its
Parts
was
Ornamental
.
And
so
without
doubt
it
is
,
and
consequently
the
Form
of
this
present
Earth
(
whatever
this
Theorist
suggests
to
the
contrary
)
is
Proportionable
and
Comely
.
He
shews
that
he
is
no
Judg
of
Beauty
,
for
according
to
him
a
Flat
Face
without
a
Nose
,
Forehead
,
Cheeks
,
Eyebrows
,
or
any
other
Protuberancies
,
would
be
handsom
.
So
in
the
Face
of
the
Earth
he
requires
a
Perfect
Equality
,
which
indeed
would
be
a
Deformity
.
I
deny
not
but
by
Length
of
Time
some
Parts
of
the
Earth
may
be
worn
away
,
or
broken
in
,
and
sunk
down
,
&c.
and
so
may
look
ragged
and
disorder'd
:
but
he
is
very
effeminate
and
nice
if
he
will
not
bear
with
these
reverend
Wrinkles
,
these
lesser
Defects
of
Pulchritude
in
our
Mother
Earth
,
which
she
hath
contracted
by
her
Old
Age.
But
as
to
the
main
,
she
bears
her
Years
well
,
and
keeps
her
pristine
Beauty
.
That
Mixture
of
Risings
and
Plains
,
of
Hills
and
Dales
,
&c.
which
we
discover
in
her
,
is
an
Ornament
,
and
renders
her
in
the
whole
Uniform
and
Regular
:
and
therefore
't
is
not
to
be
question'd
but
that
she
was
not
without
these
at
first
.
And
particularly
as
for
Mountains
,
which
he
reckons
among
the
Monstrosities
of
this
Earth
,
and
as
the
Effect
of
the
Desolating
Flood
,
it
is
as
evident
as
a
plain
Place
of
Scripture
can
make
it
,
that
the
Earth
before
the
Flood
was
not
destitute
of
these
;
for
it
it
said
,
Gen.
7.19
.
The
Waters
prevail'd
exceedingly
on
the
Earth
,
and
all
the
high
Hills
that
were
under
the
whole
Heaven
were
covered
.
And
further
yet
,
ver.
20.
(
to
make
it
yet
plainer
)
fifteen
Cubits
upwards
did
the
Waters
prevail
,
and
the
Mountains
were
covered
.
Therefore
it
is
undeniable
that
the
Antediluvian
Earth
had
high
Hills
and
Mountains
,
unless
he
will
say
that
they
were
covered
before
they
were
.
And
if
they
were
before
the
Flood
,
it
is
not
to
be
question'd
that
they
were
the
Product
of
the
First
Creation
,
and
were
made
by
God
himself
.
It
is
probable
this
is
intimated
from
that
Epithet
which
is
given
them
in
Gen.
49.26
.
the
everlasting
Hills
.
Gnolam
here
signifies
the
Antiquity
of
them
,
viz.
that
they
were
made
at
first
,
when
the
Earth
was
created
,
and
so
are
as
it
were
perpetual
or
everlasting
.
However
,
if
this
be
not
meant
,
it
is
rashly
said
by
a
very
[
*
](A37987-e16190-b)
*
Jo.
Cl●ric
.
Comment.
in
loc.
Learned
Writer
,
that
it
is
an
Idle
Adjection
.
Which
appears
further
from
Psal.
90.2
.
Before
the
Mountains
were
brought
forth
,
or
ever
thou
hadst
formed
the
Earth
and
the
World
:
even
from
everlasting
to
everlasting
thou
art
God
.
Where
we
see
that
the
Production
of
the
Mountains
,
and
the
forming
of
the
Earth
and
the
World
are
synchronical
:
which
this
Writer
denies
by
saying
they
were
produced
a
long
time
afterwards
.
This
is
a
Psalm
of
Moses
,
which
makes
it
the
more
remarkable
,
for
he
that
writ
of
the
Creation
,
and
afterwards
of
the
Flood
,
and
tells
us
the
Waters
of
it
cover'd
the
highest
Hills
and
Mountains
,
positively
asserts
here
,
that
these
Hills
and
Mountains
were
created
at
the
same
time
with
the
Earth
and
the
World
;
which
confirms
what
he
had
said
before
.
And
that
Passage
in
Prov.
8.25
.
is
very
much
to
this
purpose
,
Before
the
Mountains
were
settled
,
before
the
Hills
was
I
brought
forth
:
for
Solomon
is
there
describing
the
Eternity
of
Wisdom
,
and
shewing
that
it
existed
before
the
Creation
of
the
World
,
and
accordingly
enumerates
the
principal
Works
of
the
Creation
,
as
the
Depths
,
the
Sea
,
the
Fountains
of
Water
,
the
Heavens
,
the
Clouds
,
the
Earth
and
its
Foundations
,
and
among
these
mentions
the
Mountains
and
Hills
,
and
asserts
that
before
these
and
the
other
Parts
of
the
Creation
were
produced
,
Wisdom
had
an
Existence
.
Whence
any
Man
of
consistent
Thoughts
would
infer
,
that
the
Mountains
(
as
well
as
the
Sea
,
the
Heavens
,
the
Fountains
of
Water
,
&c.
)
were
part
of
the
first
Creation
;
for
else
they
would
not
have
been
reckon'd
up
together
with
the
rest
as
Parts
of
it
.
We
may
conclude
then
,
that
those
Vast
Swelling
Protuberancies
of
the
Earth
were
of
the
same
Date
with
the
World
.
Though
,
when
I
say
this
,
I
do
not
deny
but
there
might
be
some
Hills
rais'd
afterwards
by
the
Waters
of
the
Deluge
in
Noah's
time
,
which
as
they
threw
down
some
Hills
,
so
they
made
some
others
by
casting
up
great
Heaps
of
Earth
.
This
I
am
not
unwilling
to
grant
as
a
thing
Probable
,
but
what
I
have
said
before
is
Certain
.
As
to
the
manner
of
the
Production
of
the
First
Hills
and
Mountains
,
no
Man
can
be
positive
.
It
is
likely
they
were
rais'd
by
Subterraneous
Fires
and
Flatus's
,
saith
[
*
](A37987-e16410-b)
*
Of
the
Primitive
Chaos
.
Mr.
Ray
;
but
I
rather
think
that
the
Primitive
Elevation
of
the
Mountains
was
another
thing
,
and
that
those
Fires
were
scarcely
kindled
,
or
set
on
work
so
easily
.
Some
have
guessed
they
were
thus
caus'd
,
viz.
whereas
at
first
the
Waters
and
Earth
were
both
mix'd
together
,
God
soon
after
made
a
Separation
between
them
:
and
in
order
to
the
parting
of
them
there
were
Cavities
and
Channels
made
in
the
Earth
to
receive
and
convey
the
Water
:
whence
the
Earth
which
subsided
and
was
depress'd
in
one
Place
rose
up
in
another
,
and
caus'd
the
Mountains
.
This
is
thought
to
be
a
rational
Account
of
the
Formation
of
these
Vast
Bodies
:
but
whether
it
be
exact
or
no
,
no
Man
can
certainly
tell
.
But
this
we
are
sure
of
,
that
they
existed
at
the
first
forming
of
all
things
,
and
were
constituent
Parts
of
the
Primitive
Earth
,
which
this
Writer's
Theory
utterly
denies
,
and
saith
it
was
all
Champain
,
plain
and
level
.
So
that
whilest
he
avoids
speaking
like
an
Orator
concerning
the
Earth
,
(
which
he
is
set
against
,
he
saith
)
he
cannot
afford
to
speak
Truth
,
i.
e.
to
acknowledg
what
the
Holy
Scripture
it self
attests
in
plain
and
intelligent
Terms
concerning
the
Original
of
Mountains
,
viz.
that
they
were
a
part
of
the
first
Creation
of
the
World
.
And
being
so
,
they
are
questionless
of
Vse
,
for
the
Great
Creator
made
nothing
in
vain
.
Because
we
cannot
possibly
see
how
Great
the
whole
Body
of
the
Earth
is
,
therefore
there
are
some
Parts
of
it
purposely
lifted
up
above
the
rest
,
to
give
us
some
Intimation
and
Knowledg
of
this
Huge
Globe
whereon
we
stand
.
That
Body
which
is
7000
Miles
in
Diameter
,
and
above
20000
in
Circumference
,
is
as
it
were
abbreviated
by
this
means
into
lesser
ones
,
some
of
three
or
four
,
some
of
ten
or
twelve
,
others
of
twenty
or
near
thirty
Miles
in
Height
.
By
beholding
these
Eminent
and
Exalted
Parts
we
may
guess
at
the
Gigantick
Proportions
of
the
Whole
Extended
Mass
it self
,
and
admire
the
Divine
Providence
which
supports
its
Weight
and
Bulk
.
Thus
because
the
Earth
it self
was
hid
from
us
(
excepting
what
is
to
be
seen
within
the
Compass
of
our
scant
Horizon
)
by
reason
of
its
Convex
Figure
,
and
the
Shortness
of
our
Sight
,
it
was
fitting
that
some
Remembrances
and
Representations
,
as
't
were
some
Maps
of
the
whole
,
should
be
before
our
Eyes
:
and
these
are
the
High
Hills
and
Mountainous
Eminencies
which
we
see
,
as
Caucasus
,
Olympus
,
Atlas
,
Athos
,
Aetna
,
Hecla
,
Teneriff
,
which
are
as
't
were
Epitomes
of
the
Whole
Earth
.
Again
,
these
were
design'd
to
be
Boundaries
and
Limits
of
certain
Regions
and
Countries
.
Thus
Taurus
,
the
biggest
Mountain
in
the
World
,
divides
all
Asia
into
two
Parts
,
the
one
Northward
,
the
other
Southward
.
The
Pyrenean
Hills
separate
the
Kingdoms
of
France
and
Spain
:
the
Alpes
part
Italy
from
France
.
And
several
other
Mountains
are
the
Natural
Barriers
which
God
hath
set
between
Countries
and
Nations
,
though
daring
and
ambitious
Minds
take
no
notice
of
it
,
and
impatiently
long
to
have
such
a
Miraculous
Power
as
to
be
able
to
remove
these
Mountains
,
to
take
away
these
Great
Land-Marks
and
Distinguishing
Limits
.
Moreover
,
these
Parts
of
the
Earth
,
which
as
to
outward
View
are
generally
fruitless
and
barren
,
and
therefore
may
seem
useless
and
unprofitable
,
contain
great
Riches
in
them
.
Some
of
the
Rabbins
derive
Har
(
the
Hebrew
Word
for
a
Mountain
)
from
Harah
,
gravidam
esse
;
and
they
give
this
Reason
,
because
they
are
big
with
Metals
,
and
swell'd
with
the
precious
Treasures
that
are
lodg'd
in
their
Womb.
These
Places
are
the
proper
Receptacle
of
Minerals
and
all
sorts
of
Fossiles
that
are
useful
to
Mankind
.
These
Bulky
Substances
do
not
take
up
room
to
no
purpose
:
these
Big-bellied
Bodies
are
pregnant
with
things
of
the
greatest
Value
and
Worth
:
within
them
are
laid
up
the
Wealth
of
the
World
.
But
of
this
I
shall
say
more
when
I
come
to
speak
of
the
Subterraneous
World
.
Again
,
these
Places
are
fittest
for
the
nourishing
and
producing
of
Vegetables
.
There
is
no
where
else
(
as
hath
been
observed
by
Botanists
)
such
Variety
of
Plants
and
Herbs
.
Further
,
these
Elevations
of
the
Earth
are
necessary
for
conveying
Water
to
us
,
for
from
hence
by
Channels
under
Ground
are
derived
the
Springs
of
this
Element
.
They
serve
as
Alembicks
to
distil
fresh
Water
for
the
Use
of
Man
and
Beasts
:
and
their
Heights
are
serviceable
to
the
more
facile
Descent
of
the
Streams
.
Nay
,
these
Streams
could
not
flow
unless
the
Heads
of
them
were
thus
mounted
above
the
ordinary
Level
of
the
Earth
.
There
was
an
absolute
Necessity
therefore
of
these
Hills
,
that
there
might
be
a
Descent
of
these
Waters
.
If
the
Earth
were
every
where
level
and
plain
,
there
could
be
no
running
Streams
or
Rivers
.
More
especially
,
in
very
Hot
Countries
these
elevated
Parts
of
the
Earth
are
necessary
to
supply
these
Springs
,
for
on
the
Sides
of
them
those
abundant
Vapours
that
are
exhaled
out
of
the
Earth
are
condensed
,
and
turn'd
into
Water
,
as
is
proved
by
a
very
[
*
](A37987-e16690-b)
*
Mr.
Halley
,
Philos.
Transact
.
Ingenious
Gentleman
.
And
[
†
](A37987-e16710-b)
†
Dr.
Woodward
's
Hist.
of
the
Earth
,
Part
3.
another
famous
Virtuoso
,
who
hath
written
since
,
hath
exceedingly
confirm'd
this
Truth
,
having
with
great
Perspicuity
shew'd
that
Mountains
are
the
Heads
and
Sources
of
Springs
and
Rivers
,
and
that
there
would
have
been
no
Running
Streams
on
the
Face
of
the
Earth
if
there
had
not
been
these
Exaltations
of
the
Ground
,
for
here
the
Waters
are
condensed
and
discharged
.
Accordingly
he
observes
that
those
Countries
that
are
in
the
Torrid
Zone
,
or
near
or
under
the
Line
,
where
the
Heat
is
greatest
,
and
consequently
where
there
is
the
greatest
need
of
Water
,
are
furnish'd
with
Mountains
answerable
,
i.
e.
such
as
for
Bigness
and
Number
surpass
those
of
colder
Countries
.
This
he
therefore
concludes
to
be
the
Providential
Contrivance
of
Heaven
,
and
to
be
an
Argument
of
the
Divine
Conduct
and
Wisdom
.
As
for
the
Highest
Mountains
in
the
Southern
Parts
of
the
World
,
an
[
*
](A37987-e16770-b)
*
Mr.
Ray
,
of
the
Primitive
Chaos
.
Ingenious
Naturalist
tells
us
,
that
there
is
very
great
Use
of
them
for
repelling
the
Vapours
exhaled
by
the
Sun
's
powerful
Beams
in
those
hot
Regions
,
and
for
hindring
their
Evagations
Northward
:
which
he
thinks
is
of
great
Advantage
.
It
might
be
added
,
that
the
High
Hills
render
the
Earth
more
convenient
and
useful
for
Habitation
;
for
if
it
were
all
even
and
level
,
the
Houses
would
lie
open
to
the
Winds
and
to
the
Sun
,
whereas
by
this
Mixture
there
is
a
Shelter
from
both
.
Furthermore
,
this
Inequality
of
the
Earth
is
suted
to
the
Difference
of
those
Animals
that
live
upon
it
,
to
some
of
whom
the
higher
and
mountainous
Places
which
are
hot
and
dry
are
most
agreeable
,
yea
it
is
observ'd
that
they
cannot
live
any
where
else
;
and
to
others
those
Regions
that
are
depressed
and
are
more
cool
,
moist
and
shady
,
are
most
wholesom
and
delightful
.
And
lastly
,
a
[
*
](A37987-e16820-b)
*
Dr.
Woodward
,
Part
5.
Worthy
Writer
is
designing
to
prove
that
even
the
Vulcano's
or
Burning
Mountains
(
as
Aetna
,
Hecla
,
Vesuvius
,
&c.
which
seem
to
be
very
noxious
)
are
of
Use
to
the
Places
where
they
are
,
and
to
the
Earth
it self
,
and
to
Mankind
,
insomuch
that
they
could
not
subsist
without
these
,
or
without
the
Agents
whereby
these
firy
Eruptions
are
effected
.
Thus
from
what
hath
been
said
it
is
abundantly
evident
that
the
Mountains
are
a
very
considerable
Part
of
the
Creation
,
and
are
signal
Testimonies
of
God's
Bounty
as
well
as
of
his
Power
in
his
forming
of
the
World
.
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
.
TO
the
Earth
properly
belong
Vegetables
,
i.
e.
Trees
,
Plants
,
Herbs
,
Flowers
,
and
all
Fruits
that
are
the
natural
Product
of
them
;
which
,
whether
you
consider
their
Excellent
Make
,
or
their
Great
Variety
,
or
their
known
Vsefulness
,
bear
witness
that
they
are
the
Offspring
of
a
Wise
Parent
.
First
,
let
us
contemplate
the
Curious
and
Exact
Composure
of
these
Vegetative
Creatures
.
They
consist
of
,
1.
A
Root
,
by
which
they
suck
Moisture
,
Sap
and
Nourishment
from
the
Earth
,
and
from
which
also
these
are
convey'd
into
all
the
Parts
of
the
Tree
or
Plant.
2.
A
Trunk
or
Body
:
Or
in
Herbs
't
is
call'd
the
Stalk
,
which
is
remarkable
for
its
distinct
Knots
and
Ioints
,
which
are
at
convenient
Distances
,
and
were
design'd
to
uphold
and
sustain
the
Plant
,
for
these
Joints
strengthen
the
Stalk
.
3.
A
Bark
,
which
is
for
the
Preservation
of
the
Trunk
.
And
this
is
lined
with
an
inward
Skin
,
Peel
or
Rind
.
The
Barks
of
some
Trees
especially
are
very
remarkable
,
and
particularly
that
of
the
Cinamon
Tree
is
worth
more
than
the
whole
Body
.
4.
Pith
,
(
Medulla
,
Cor
)
by
this
the
Aliment
is
carried
from
the
Root
to
the
other
Parts
.
It
answers
to
the
Spinal
Marrow
in
Animals
.
5.
Branches
,
the
extreme
Parts
or
Limbs
,
and
they
answer
to
Arms
and
Legs
in
sensitive
Creatures
.
The
lesser
ones
are
Surculi
,
Twigs
.
6.
Fibres
or
Filaments
,
little
hollow
Strings
for
carrying
the
alimental
Juice
,
or
something
of
that
nature
to
all
Places
.
7.
Flowers
,
with
their
initial
and
progressive
Buds
,
Blooms
,
Blossoms
.
8.
Fruit
,
in
order
to
which
all
the
other
Parts
are
.
9.
Seed
,
which
is
for
the
Propagation
of
the
Species
,
and
is
admirable
for
its
Make
;
for
a
Microscope
will
inform
us
,
that
it
contains
the
Whole
Plant
in
it
.
All
the
different
Parts
before-mention'd
are
to
be
found
here
shut
up
in
a
Shell
or
Husk
:
So
that
every
Seed
is
a
Plant
epitomized
.
Lastly
Leaves
,
which
may
perhaps
seem
to
be
a
very
inconsiderable
Part
of
Vegetables
,
and
might
well
be
spared
:
but
if
we
make
Enquiry
into
them
,
we
shall
find
that
they
are
for
several
uses
.
In
respect
of
the
Flowers
and
Fruit-trees
to
which
they
belong
,
they
are
a
Shelter
and
Guard
to
defend
them
from
the
Inconveniencies
and
Injuries
of
the
Weather
,
viz.
the
Insults
of
sharp
and
boisterous
Winds
,
the
excessive
fall
of
Rain
or
Hail
,
and
the
immoderate
heat
of
the
Sun
.
Leaves
are
likewise
an
Ornament
as
well
as
a
Fence
:
and
their
great
variety
of
work
is
worth
the
Observation
of
the
Curious
,
for
some
are
open
and
spread
out
,
others
are
folded
together
,
some
are
even
and
smooth
,
others
are
wrinkled
or
crumpled
,
or
rough
.
Others
are
either
shining
,
or
winged
,
or
perforated
,
or
threaded
,
or
spotted
,
or
full
of
veins
,
or
hairy
,
or
prickly
,
or
flowry
.
Some
are
round
,
some
are
triangular
,
some
are
oval
:
others
are
sharp-pointed
,
or
forked
,
or
cut
and
divided
into
several
Partitions
,
some
of
them
into
8
or
9.
And
as
to
the
Edges
,
some
are
plain
,
others
are
uneven
;
and
these
latter
are
either
indented
,
or
waved
,
or
engrailed
,
&c.
or
they
look
as
if
they
were
rent
and
torn
.
Further
,
if
we
may
give
credit
to
Malpighius
,
a
very
good
Author
in
this
matter
(
who
is
seconded
by
Mr.
Ray
who
is
another
very
good
Judg
in
the
case
)
Leaves
are
for
the
concoction
of
the
Aliment
derived
to
the
Trees
.
In
respect
of
others
they
have
their
use
also
,
for
they
afford
a
cool
shade
in
Summer
:
which
in
hot
Climates
especially
is
unspeakably
welcome
,
because
,
comfortable
and
refreshing
,
pleasant
and
delightful
.
I
could
add
that
in
some
places
where
there
is
abundance
of
Trees
,
the
Leaves
when
they
fall
and
are
dry
do
for
a
little
time
serve
poor
Folks
for
Firing
;
and
I
remember
I
have
seen
them
rake
them
together
for
that
purpose
.
Or
,
if
they
be
let
alone
upon
the
Ground
,
they
are
a
sort
of
Compost
,
and
do
in
some
small
measure
improve
the
Soil
.
Now
,
can
any
Thinking
Head
entertain
such
a
Thought
as
this
,
that
all
these
several
parts
,
which
have
all
a
plain
relation
to
one
another
,
and
have
also
a
general
reference
to
the
good
of
Mankind
,
for
which
we
see
they
are
useful
,
and
wherein
we
may
evidently
see
there
is
so
much
Design
and
Contrivance
,
were
produced
by
mere
Chance
,
or
(
which
is
the
same
)
by
a
blind
Operation
of
Unintelligent
Matter
?
No
certainly
,
this
cannot
enter
into
the
Mind
of
a
Man
that
thinks
and
considers
;
especially
if
he
takes
notice
of
what
the
excellent
Malpighius
and
others
have
demonstrated
,
viz.
that
there
is
not
any
part
or
function
in
Animals
but
't
is
answer'd
by
something
of
the
like
nature
in
Plants
.
There
are
in
this
Rank
of
Creatures
distinct
Organs
and
Vessels
for
the
managing
of
Concoction
,
Nutrition
,
Procreation
,
&c.
though
they
are
in
a
different
shape
and
guise
from
what
they
are
in
Beasts
and
Birds
,
and
such
like
perfecter
Animals
.
This
was
not
unknown
to
the
Antient
Stagarite
,
according
to
whom
a
Plant
or
Tree
is
a
Man
invers'd
:
the
Root
is
the
Head
and
Mouth
,
the
Trunk
is
the
Body
,
the
Bark
is
the
Skin
,
the
Pith
is
the
Heart
,
the
Fibres
are
in
lieu
of
Veins
,
Arteries
and
Nerves
;
the
Boughs
and
Branches
are
the
Arms
and
Feet
,
and
the
Leaves
are
the
Hair
.
But
this
Old
Notion
hath
been
lately
improved
and
more
than
ever
illustrated
by
that
Learned
Italian
,
who
hath
so
highly
merited
of
Medicks
and
Natural
Philosophy
.
To
proceed
,
what
excellent
Things
doth
the
Vegetable
Kingdom
afford
us
!
Who
is
not
ravish'd
with
the
excellent
Shape
,
Colour
and
Smell
of
the
Plants
and
Flowers
which
a
choice
Garden
is
stock'd
with
?
Hence
perhaps
some
of
the
Grecians
philosophized
in
the
Walks
and
Gardens
about
their
Cities
,
and
made
their
serious
Studies
pleasurable
by
this
means
:
Besides
that
here
was
administred
occasion
enough
for
Philosophy
.
Here
a
Man
is
as
't
were
transplanted
into
Paradise
again
,
and
is
inviron'd
with
Innocent
and
Harmless
Delights
.
So
that
't
is
no
wonder
that
One
forsook
his
Crown
,
and
turn'd
Gardiner
.
He
prefer'd
Botanicks
before
Politicks
;
or
he
reckon'd
a
Florist's
Employment
to
be
Royal
and
Princely
,
he
counted
a
Garden
a
Kingdom
,
unriddling
that
of
the
Poet
,
—
Inscripti
nomina
Regum
Nascuntur
flores
.
—
Indeed
there
are
some
of
these
that
seem
to
be
formed
for
Sight
and
Beauty
only
,
or
chiefly
,
as
Tulips
,
Anemonies
,
&c.
of
which
there
is
scarce
any
other
use
to
be
made
.
And
that
use
is
sufficient
,
for
hereby
they
shew
the
more
Transcendent
Beauty
of
their
Maker
.
And
as
for
the
rest
whose
Virtue
and
Efficacy
we
are
well
acquainted
with
,
even
they
are
endowed
with
their
pleasant
and
delightful
Colours
on
purpose
to
entertain
the
Eyes
of
Men
,
and
thereby
to
affect
their
Hearts
with
the
Sense
of
their
Munificent
Master
,
whose
Livery
they
wear
.
Of
these
our
Saviour
speaks
in
Mat.
6.27
.
telling
us
that
they
spin
not
,
and
yet
they
are
very
richly
clothed
,
even
with
more
than
Royal
Apparel
,
for
Solomon
in
all
his
Glory
was
not
arrayed
like
one
of
these
,
ver.
28.
Hence
it
was
that
a
Pious
Man
(
whose
Name
is
well
known
)
being
invited
by
an
Honourable
Person
to
go
and
see
a
stately
Building
,
(
the
Master-piece
of
English
Architecture
in
those
Days
,
saith
my
Author
)
desired
to
be
excused
,
and
to
sit
still
gazing
on
a
Flower
which
he
had
in
his
Hand
:
For
in
this
Flower
,
saith
he
,
I
can
see
more
of
God
than
in
all
the
Beautiful
Buildings
in
the
World
.
Yea
,
here
is
not
only
most
exquisite
Beauty
to
delight
the
Eye
,
but
here
is
a
most
fragrant
Smell
to
please
Nostrils
and
chear
the
Brain
.
Both
which
Gifts
and
Properties
seem
to
be
peculiarly
bestowed
upon
Flowers
as
a
Recompence
of
their
frail
Nature
,
and
sudden
withering
which
they
are
incident
to
above
all
the
other
Works
of
the
Creation
.
Their
excessive
Sweetness
and
their
glorious
variety
of
Colours
make
amends
as
it
were
for
their
Short
Life
.
Their
great
Number
and
Variety
are
also
worthy
of
our
Consideration
.
There
are
some
Plants
that
are
of
a
lower
and
imperfect
Rank
,
as
those
which
grow
in
the
Sea
,
viz.
Corals
,
(
some
of
which
are
Red
,
some
Black
,
others
White
)
Spunges
,
Alga's
,
&c.
and
some
on
the
Land
,
as
Mushrooms
,
Mosses
,
and
several
Vegetable
Excrescencies
.
But
the
more
perfect
Ones
,
such
as
have
Seed
and
Flower
,
as
they
are
the
most
Numerous
,
so
they
are
of
the
greatest
Virtue
and
Use.
These
you
will
find
rank'd
in
their
several
Divisions
,
and
distinctly
and
accurately
set
down
by
Mr.
Ray
in
his
History
of
Plants
.
And
yet
so
vast
is
the
number
of
these
Vegetable
Bodies
in
the
World
that
there
are
many
more
than
you
meet
with
in
the
Exactest
Botanist
.
For
there
are
Plants
peculiar
to
particular
Countries
and
Regions
,
as
is
confessed
;
and
therefore
in
America
and
other
parts
of
the
World
which
are
yet
undiscovered
,
there
is
doubtless
a
considerable
number
of
Simples
which
we
have
no
knowledg
of
.
The
difference
of
Plants
is
very
great
in
respect
of
the
Soil
and
Air
which
so
much
differ
,
and
from
whence
they
derive
their
Nature
.
And
tho
I
cannot
subscribe
to
the
Rabbins
,
who
(
as
we
are
[
*
](A37987-e17720-b)
*
Mr.
Selden
de
Dîs
Syr.
told
)
very
confidently
assert
that
there
is
not
an
Herb
which
grows
on
the
Earth
that
hath
not
its
peculiar
Star
to
influence
it
,
yet
I
doubt
not
but
their
Difference
is
much
caused
by
the
peculiarity
of
that
Influx
and
Virtue
which
they
partake
of
from
the
Heavenly
Bodies
,
i.
e.
from
their
various
Aspects
and
Operations
.
They
are
commonly
by
the
Masters
of
Medicks
distinguish'd
according
to
their
degrees
of
Heat
;
some
having
a
moderate
Warmth
,
corresponding
to
the
natural
Heat
of
our
Bodies
:
others
exceed
the
native
temperate
Heat
of
a
Man
,
and
accordingly
as
this
Excess
prevails
in
them
they
are
said
to
be
hot
in
the
2
d
,
3
d
or
4
th
Degree
.
Some
are
Strong
and
Robust
,
others
are
very
Week
and
Feeble
,
as
Vines
,
Hops
,
&c.
But
this
is
to
be
remarked
that
such
infirm
Plants
are
provided
with
Tendrels
to
lay
hold
on
or
twine
themselves
about
other
Trees
,
or
Poles
,
or
any
thing
near
them
to
sustain
them
.
Some
make
a
Distinction
of
Sexes
among
Plants
,
as
the
Palm-tree
,
Lavendar
,
Speedwell
or
Veronica
,
Piony
,
Fern
,
Southern-Wood
,
&c.
but
especially
the
Palm-tree
,
which
Galen
,
as
well
as
Pliny
and
others
,
takes
notice
of
.
And
they
being
Male
and
Female
,
thence
follow
Love
and
Wedlock
;
and
accordingly
Pliny
tells
us
that
if
the
Female
Palm
be
far
removed
from
the
Male
,
it
becomes
barren
,
and
bears
no
Fruit
:
and
such
is
the
Conjugal
Affection
between
them
that
if
the
Male
hath
the
Boughs
broken
,
the
Female
droops
and
withers
.
But
though
this
be
the
Dream
of
some
Amorous
Botanists
,
yet
the
most
sober
Naturalists
acknowledg
,
upon
good
Philosophical
Accounts
,
that
there
is
a
Correspondence
between
certain
Plants
of
the
same
Species
,
and
by
their
Proximity
or
Distance
this
is
sometimes
discern'd
.
And
so
among
Vegetables
of
a
different
Species
there
is
(
as
some
Philosophers
and
Physicians
have
observ'd
)
a
Sympathy
and
Antipathy
:
by
which
if
they
mean
that
some
Plants
agree
and
grow
well
together
,
as
the
Lilly
and
Rose
,
Vine
and
Olive
,
Rose
and
Garlick
,
Vine
and
Elm
;
and
that
others
disagree
in
their
Natures
,
and
will
not
grow
and
thrive
by
one
another
,
as
the
Vine
and
Coleworts
(
the
former
shuns
the
latter
,
and
twines
about
every
thing
else
but
that
:
whence
perhaps
the
old
Notion
,
viz.
that
Coleworts
are
an
Enemy
to
Drunkenness
,
and
are
good
to
prevent
it
,
first
had
its
Rise
)
,
Hemlock
and
Rue
,
Rose
and
Onion
,
the
Vine
and
Laurel
.
If
this
,
I
say
,
be
all
that
they
mean
,
that
some
Vegetables
prosper
and
others
do
not
according
to
their
Position
and
Situation
to
other
Plants
,
I
do
not
see
but
that
it
is
a
Rational
Assertion
,
and
if
the
grounds
of
it
were
well
examined
and
look'd
into
,
they
might
yield
matter
for
a
devout
and
serious
admiring
of
the
Works
of
God
.
There
is
such
a
thing
as
an
Agreement
and
Consent
between
the
Natures
of
Beings
:
There
may
be
observ'd
a
mutual
League
and
Confederacy
among
them
.
And
other
things
are
at
Variance
and
Discord
,
and
there
seems
to
be
an
open
Hatred
and
Enmity
between
them●
Some
have
observed
this
in
Animals
,
as
the
Toad
and
Spider
,
the
Stork
and
Bat
,
the
Elephant
and
Hog
,
the
Lion
and
Cock
,
&c.
which
maintain
a
mutual
Aversion
to
one
another
,
from
certain
natural
Principles
,
as
some
Learned
Enquirers
have
thought
,
tho
this
is
rejected
by
others
.
It
is
further
remarkable
that
Plants
of
a
contrary
Nature
and
most
different
Quality
receive
Nourishment
from
the
same
spot
of
Earth
:
Or
(
which
is
equally
admirable
)
in
that
one
spot
of
Earth
there
are
contrary
Nourishments
,
which
those
Plants
draw
to
them
according
to
their
several
Natures
.
This
is
a
noble
Contemplation
,
and
is
worthy
of
our
most
accurate
Disquisitions
.
As
to
the
Difference
and
Variety
of
the
Nature
of
the
greater
Vegetables
,
and
of
their
Vse
also
(
which
I
am
now
coming
to
speak
of
)
they
are
thus
in
part
represented
by
our
English
Homer
,
as
he
is
deservedly
stiled
,
[
*
](A37987-e18150-b)
*
Spencer's
Fairy
Queen
.
The
sailing
Pine
,
the
Cedar
proud
and
tall
,
The
Vine-prop
Elm
,
the
Poplar
never
dry
:
The
Builder
Oak
,
sole
King
of
Forests
all
,
The
Aspine
good
for
Staves
,
the
Cyprus
Funeral
:
The
Lawrel
,
meed
of
Mighty
Conquerors
And
Poets
sage
,
the
Fir
that
weepeth
still
,
The
Willow
worn
of
forlorn
Paramours
,
The
Eugh
obedient
to
the
Benders
will
:
The
Birch
for
Shafts
,
the
Sallow
for
the
Mill
,
The
Warlike
Beech
,
the
Ash
for
nothing
ill
,
The
fruitful
Olive
,
and
the
Plantane
round
,
The
Carver
Holme
,
&c.
It
is
endless
to
go
through
the
whole
Vegetable
Dominion
,
and
assign
the
Properties
of
every
part
of
it
.
This
is
certain
that
Vegetables
are
sundry
ways
beneficial
to
Mankind
.
Flax
,
Cotton
,
Hemp
,
with
several
others
(
of
which
I
may
have
occasion
to
mention
some
afterwards
)
bear
Clothing
.
And
who
knows
not
the
Vsefulness
of
Plants
as
they
are
serviceable
to
Food
and
Physick
?
Tho
there
are
some
Trees
(
and
those
the
best
in
some
respect
)
as
the
Oak
,
Fir
,
Elm
,
&c.
which
yield
no
Fruit
,
or
such
as
is
very
inconsiderable
,
the
firmness
and
usefulness
of
their
Timber
making
amends
in
that
kind
,
yet
the
greatest
number
of
Trees
bear
Fruit
,
and
yield
some
sort
of
Food
.
The
Earth
is
yearly
a
Teeming
Mother
,
from
whose
pregnant
Womb
all
sorts
of
Fruits
are
produced
for
the
nourishing
and
sustaining
that
numerous
Company
and
Variety
of
Creatures
that
live
upon
it
:
And
this
wonderful
Pregnancy
and
Fruitfulness
argue
a
God
.
Whence
we
find
this
to
be
the
religious
Language
of
the
Psalmist
,
He
causeth
the
Grass
to
grow
for
the
Cattle
,
and
Herb
for
the
Service
of
Man
:
that
he
may
bring
forth
Food
out
of
the
Earth
.
He
giveth
thence
Wine
that
maketh
glad
the
Heart
of
Man
,
and
Bread
which
strengthneth
Man's
Heart
.
Which
was
gratefully
taken
notice
of
long
before
by
that
pious
Observer
of
the
Works
of
Nature
,
[
†
](A37987-e18570-b)
†
Job
28.5
.
As
for
the
Earth
,
saith
he
,
out
of
it
cometh
Bread
,
the
support
and
staff
of
Man's
Life
.
This
is
one
of
the
most
visible
and
sensible
Arguments
of
a
Deity
that
the
World
and
particularly
the
Earth
affords
us
.
We
taste
as
well
as
see
that
there
is
a
God
,
and
that
he
is
Good
.
Though
there
was
a
Fruit
at
first
which
was
forbid
to
be
eaten
,
(
by
not
attending
to
which
our
First
Parents
lost
Paradise
)
yet
now
all
are
freely
indulged
to
us
,
and
there
is
no
transgressing
but
by
Intemperance
and
Unthankfulness
.
The
cooler
Fruits
of
the
Summer
(
of
which
there
is
great
Variety
)
as
they
are
for
Pleasure
,
so
they
are
given
on
purpose
by
Providence
to
temper
and
allay
the
heat
of
our
Bodies
,
and
to
cool
and
refresh
the
Stomach
in
that
Season
of
the
Year
.
The
warmer
Fruits
,
Roots
and
Herbs
are
in
the
Winter
,
when
they
are
most
serviceable
to
the
Body
.
And
even
the
former
Ones
when
they
are
laid
up
,
and
more
digested
and
ripen'd
by
time
,
are
useful
then
likewise
.
The
American
or
Indian
Plants
far
excel
the
Europaean
Ones
,
as
we
learn
from
those
who
have
given
us
an
account
of
the
Coca
,
the
Hovia
,
the
Indian
Fig-tree
,
the
Tuna
,
the
Cacoa-nut
,
the
Cocus-tree
,
the
Metla
.
The
last
of
these
is
thus
admirably
described
by
the
Immortal
Cowley
.
[
*
](A37987-e18790-b)
*
Plantar
.
lib.
9.
The
Man
that
hath
the
Metla
may
supply
Himself
with
almost
all
things
he
can
want
From
Metla's
almost
all-sufficient
Plant.
Her
very
Tree
is
Fruit
:
her
Leaves
when
young
Are
wholesom
Food
,
for
Garments
serve
when
strong
.
Nor
only
so
,
but
to
make
up
the
Cloth
They
furnish
you
with
Thread
and
Needle
both
.
(
A
Thorn
grows
at
the
end
of
every
Leaf
,
which
together
with
the
Stringy
part
joining
to
it
is
used
as
a
Needle
and
Thread
to
sow
withal
.
)
What
though
her
Native
Soil
with
Drought
is
curs'd
,
Cut
but
her
Bark
,
and
you
may
slake
your
Thirst.
A
sudden
Spring
will
in
the
Wound
appear
,
Which
through
streight
Passes
strain'd
comes
forth
more
clear
.
For
Liquorish
Palats
Honey
thou
dost
bear
,
For
those
whose
Gust
wants
quickning
,
Vinegar
.
But
these
are
Trifles
,
thou
dost
Wine
impart
,
That
drives
dull
Care
and
Trouble
from
the
Heart
.
To
all
these
Gifts
of
Luxury
and
Wealth
Thou
giv'st
us
Soveraign
Medicines
too
for
Health
.
Choice
Balm
from
thy
concocted
Bark
breaks
forth
.
No
Antidote
affords
more
present
aid
'Gainst
doubly
mortal
Wounds
by
pois'nous
Arrows
made
.
Of
all
the
Exotick
Plants
or
Trees
that
we
read
of
,
the
Cocus-tree
or
Indian
Palm-tree
,
(
as
some
call
it
)
is
the
most
Admirable
and
Remarkable
:
For
besides
that
it
bears
clusters
of
Coco-nuts
every
Month
,
it
affordeth
Water
,
Vinegar
,
Oil
,
Sugar
:
Yea
,
it
supplies
the
Inhabitants
with
Bread
,
Wine
,
Clothing
;
for
the
Pith
of
this
Tree
serves
for
the
first
,
the
Juice
of
it
for
the
second
,
and
the
Down
of
its
Leaves
for
the
third
.
This
Tree
alone
is
said
to
be
sufficient
to
build
,
rig
,
and
freight
a
Ship
.
This
alone
is
both
Vessel
and
Cargo
.
Some
describe
it
thus
,
the
Body
and
Branches
of
it
yield
Timber
for
Houses
and
Ships
:
the
large
Kernel
is
Meat
:
the
Shell
is
big
enough
to
make
Drinking
Cups
:
the
Rind
affords
Materials
for
Cables
,
Sails
,
Ropes
,
&c.
The
Milky
Liquor
in
the
Nut
makes
good
Drink
:
and
an
admirable
sweet
Oil
is
pressed
from
the
Kernel
of
it
.
Mr.
Herbert
hath
thus
deciphered
it
,
[
*
](A37987-e19090-b)
*
In
the
Poem
entituled
Providence
.
Sometimes
thou
dost
divide
thy
Gifts
to
Man
,
Sometimes
unite
.
The
Indian
Nut
alone
Is
Clothing
,
Meat
and
Trencher
,
Drink
and
Kan
,
Boat
,
Cable
,
Sail
and
Needle
all
in
one
.
Or
take
it
more
largely
in
the
Words
of
Mr.
Cowley's
Muse
,
What
senseless
Miser
by
the
Gods
abhorr'd
Would
covet
more
than
Cocus
doth
afford
?
House
,
Garments
,
Beds
and
Boards
,
even
while
we
dine
,
Supplies
both
Meats
and
Dish
,
both
Cup
and
Wine
,
Oil
,
Honey
,
Milk
the
Stomach
to
delight
,
And
poinant
Sauce
to
whet
the
Appetite
.
Nor
is
her
Service
to
the
Land
confin'd
,
For
Ships
entire
compos'd
of
her
we
find
.
Sails
,
Tackle
,
Timber
,
Cables
,
Ribs
and
Mast
There
with
the
Vessel
fitted
up
,
at
last
With
her
own
Ware
is
freighted
;
all
she
bears
Is
Cocus
growth
,
except
her
Mariners
;
Nor
need
we
ev'n
her
Mariners
exclude
Who
from
the
Coco-nut
have
all
their
Food
.
Among
the
Foreign
Plants
we
may
reckon
Tobacco
and
Coffee
:
the
former
is
the
Product
of
the
Plantations
in
the
West-Indies
,
the
latter
grows
on
little
Trees
or
Shrubs
in
the
Deserts
of
Arabia
,
and
scarcely
any
where
else
:
And
both
are
of
great
use
at
this
Day
in
the
Europaean
parts
,
whether
more
for
Diversion
than
real
Benefit
I
will
not
now
dispute
.
As
to
Physick
,
the
use
of
Plants
is
notorious
,
as
we
may
learn
from
every
Herbalist
,
and
the
Common
Dispensatory
.
The
Roots
,
Barks
,
Fruits
,
Seeds
,
Flowers
,
Tears
,
Juices
,
Rosins
,
Balsams
are
particularly
serviceable
to
Medical
Purposes
.
It
hath
been
observ'd
and
approved
of
by
the
most
Inquisitive
Naturalists
,
that
Plants
are
appropriated
to
particular
parts
of
the
Body
;
and
though
they
may
be
serviceable
for
curing
Diseases
of
other
parts
,
yet
they
are
chiefly
and
more
signally
destined
for
the
redress
of
such
and
such
individual
Ones
:
Thus
Piony
,
Betony
,
Rosemary
,
Marjoram
,
&c.
are
appropriated
to
the
Head
and
Brain
:
Eye
bright
,
Clary
,
Celandine
,
Rue
,
&c.
to
the
Eyes
:
Parsley
,
Marshmallows
,
Saxifrage
,
Drop-wort
,
&c.
to
the
Reins
and
Bladder
:
Angelica
,
Saffron
,
Balm
,
Buglosse
,
&c.
to
the
Heart
:
Cardamom
,
Pepper
,
Ginger
,
Nutmeg
,
&c.
to
the
Stomach
:
Sebesten
,
Iujube
,
Lungwort
,
Horehound
,
Coltsfoot
,
&c.
to
the
Breast
and
Lungs
.
There
are
other
Simples
that
are
good
against
the
Distempers
of
the
Womb
,
as
Arach
,
Mother-wort
,
Birth-wort
,
&c.
Herbs
available
for
Ruptures
are
Solomon's-Seal
,
Rupture-wort
,
&c.
Wound-Herbs
are
St.
Iohn's-wort
,
Sanicle
,
Tutsan
,
Self-heal
,
Saracens
Consound
,
&c.
And
here
I
might
mention
what
is
asserted
by
several
Antient
Natural
Philosophers
,
viz.
That
the
outward
Signature
or
Impression
which
is
on
some
Plants
shews
their
inward
Virtue
;
and
that
from
the
Resemblance
which
they
have
to
the
parts
of
a
Man's
Body
we
may
gather
their
secret
Power
,
and
know
to
what
particular
part
they
are
appropriated
.
Thus
the
Squill
and
Poppy
are
good
against
the
Head-ach
,
they
themselves
resembling
a
Head
.
The
[
*
](A37987-e19580-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
caput
.
Walnut
hath
upon
its
Fruit
the
Signature
of
the
Head
and
Brain
,
and
accordingly
it
is
beneficial
to
them
.
Which
is
taken
notice
of
,
and
thus
represented
by
the
Excellent
Cowley
,
in
his
Fifth
Book
of
Plants
,
Nor
can
this
Head-like
Nut
,
shap'd
like
the
Brain
Within
,
be
said
that
Form
by
chance
to
gain
,
Or
Caryon
call'd
by
Learned
Greeks
in
vain
.
For
Membranes
soft
as
Silk
her
Kernel
bind
,
Whereof
the
inmost
is
of
tenderest
kind
;
Like
[
†
](A37987-e19720-b)
†
Pia
&
Dura
mater
.
those
which
on
the
Brain
of
Man
we
find
:
All
which
are
in
a
Seam-join'd
Shell
enclos'd
,
Which
of
this
Brain
the
Scull
may
be
suppos'd
.
This
very
Scull
envelop'd
is
again
In
a
Green
Coat
,
his
Pericranion
,
Lastly
,
that
no
Objection
may
remain
,
To
thwart
her
near
Alliance
to
the
Brain
,
She
nourishes
the
Hair
,
remembring
how
Her self
deform'd
without
her
Leaves
doth
show
,
On
barren
Scalps
she
makes
fresh
Honours
grow
.
This
Natural
Stamp
is
observable
on
other
Vegetables
:
Thus
the
Leaves
of
Balm
resemble
a
Heart
:
which
Signature
shews
it
to
be
Cordial
,
and
a
great
Refresher
of
that
part
.
Eye-bright
hath
the
plain
impress
of
the
Eye
,
and
't
is
with
Success
made
use
of
against
the
Maladies
of
that
part
.
Kidney-Beans
,
call'd
so
because
they
represent
the
Kidnies
,
particularly
affect
those
Vessels
.
The
Multiplicity
of
Joints
and
Knots
in
the
Root
of
the
Herb
call'd
Solomon's
Seal
(
which
is
denoted
by
its
Greek
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
shews
that
it
is
available
against
Ruptures
,
and
that
it
joins
and
knits
green
Wounds
;
it
doth
close
and
seal
them
up
as
't
were
,
whence
perhaps
it
hath
its
Denomination
.
And
Liver-wort
and
other
Simples
might
be
mentioned
,
which
are
Medical
for
that
part
whose
Signature
and
Resemblance
they
bear
.
Some
think
this
to
be
fanciful
,
but
upon
due
consideration
it
will
be
found
to
be
very
serious
and
solid
:
For
these
Marks
and
Impressions
are
real
things
,
and
go
along
with
the
whole
Species
,
and
are
never
alter'd
.
Two
very
Eminent
Persons
(
to
mention
no
more
at
present
)
who
were
not
guilty
of
indulging
their
Fancy
and
Imagination
,
and
who
were
great
Enemies
to
Vulgar
Errors
and
Prepossessions
,
freely
own
the
significancy
of
these
External
Resemblances
on
the
Bodies
of
the
Plants
.
The
one
is
the
Learned
[
*
](A37987-e19920-b)
*
De
Verit.
Christ
.
Relig.
Hugh
Grotius
,
who
among
his
Arguments
for
a
God
and
Providence
assigns
this
as
one
.
The
other
is
the
Famous
Dr.
Willis
,
who
hath
(
I
remember
)
these
Words
in
his
Pharmaceut
.
Some
things
are
found
good
against
the
Iaundice
by
a
similitude
of
Substance
,
and
as
it
were
by
a
Signature
,
viz.
as
being
endowed
with
a
yellow
Iuice
,
as
Rhubarb
,
Yellow
Sanders
,
Saffron
,
&c.
These
visible
Characteristicks
of
Plants
were
impressed
upon
them
by
the
singular
Favour
and
Goodness
of
Heaven
,
to
let
us
understand
by
the
bare
looking
upon
them
what
they
are
useful
for
,
to
let
us
read
in
the
Colour
,
Figure
and
Proportion
of
them
what
their
intrinsick
Nature
is
.
In
short
,
there
is
not
the
least
Plant
,
though
never
so
contemptible
and
trodden
under
our
Feet
,
but
was
made
for
some
use
and
purpose
,
as
our
late
Improvements
in
this
Study
partly
have
discover'd
,
and
as
succeeding
Ages
(
if
they
be
not
over-run
with
Sloth
and
Ignorance
)
will
further
manifest
to
the
World
,
and
therein
display
the
abundant
Goodness
and
Benevolence
of
God
to
it
.
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
.
IF
we
descend
into
the
Subterraneous
World
(
as
Kircher
stiles
it
)
[
*
](A37987-e20150-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal.
95.4
.
infima
fundamenta
vel
penetralia
terrae
,
quae
sciri
nequeunt
nisi
exquisitâ
perscrutatione
.
Buxtorf
.
the
deep
places
of
the
Earth
,
as
they
are
called
by
the
Psalmist
,
these
also
will
supply
us
with
Arguments
to
the
same
excellent
purpose
.
Here
we
shall
be
transported
with
the
Contemplation
of
the
strange
Make
and
Composure
of
those
various
Caverns
that
are
hid
from
common
Eyes
,
those
Unseen
Rarities
of
the
Under-ground
World
:
for
what
is
unseen
of
this
Earth
is
most
astonishing
.
Here
is
a
vast
Receptacle
of
Waters
,
called
by
Moses
the
Fountains
of
the
great
Deep
,
Gen.
7.11
.
This
great
Collection
or
Abyss
of
them
is
placed
in
the
Central
parts
of
the
Earth
,
as
Dr.
Woodward
hath
probably
asserted
.
Here
are
Millions
of
Aqueducts
to
convey
Water
from
the
Sea
.
Here
are
Springs
and
Fountains
that
supply
the
Land
with
Brooks
and
Rivers
.
Here
are
Medical
Waters
and
Baths
for
the
relief
of
the
Diseased
.
Here
are
also
the
vast
Treasures
of
Fire
,
that
is
,
that
Combustible
Matter
wherein
those
subtile
Particles
are
shut
up
that
engender
Fire
;
and
likewise
here
are
Magazines
of
Actual
Fire
,
as
appears
from
those
Volcano's
,
those
firy
Eruptions
which
are
taken
notice
of
in
several
Places
.
And
that
there
is
Fire
in
the
Earth
may
be
proved
from
this
,
that
[
*
](A37987-e20250-b)
*
Dr.
Woodward
,
Nat.
Hist.
of
the
Earth
,
Par.
3.
the
Bottoms
of
the
deeper
Mines
are
very
sultry
,
and
the
Stone
and
Ores
there
are
very
sensibly
hot
,
even
in
Winter
.
Here
are
lodged
Metals
(
the
7
Terrestrial
Planets
,
as
the
Chymists
are
pleas'd
to
call
them
)
Gold
(
the
Sovereign
and
Chief
of
all
,
because
of
its
transcendent
Purity
,
Brightness
,
Solidity
and
Weight
)
Silver
,
Steel
(
which
is
but
the
harder
Part
of
Iron
)
Copper
,
Quicksilver
,
Tin
,
Lead
.
As
for
Brass
(
Orichalcum
,
aes
)
it
is
a
mixt
Metal
,
viz.
of
Copper
and
Lapis
Calaminaris
:
Pewter
is
a
Compound
of
Tin
and
Lead
.
The
Property
of
Metals
whereby
they
are
distinguish'd
from
other
Terestrial
Bodies
is
,
that
they
may
be
melted
,
and
are
malleable
.
Especially
Pure
Gold
is
ductile
above
all
other
Metals
,
for
an
Ounce
of
it
may
be
so
extended
by
Malleation
,
that
it
will
take
up
ten
Acres
,
if
Dr.
Charleton
may
be
credited
.
As
for
the
use
of
Metals
,
none
is
wholly
ignorant
of
it
:
they
were
made
for
Defence
and
War
,
for
Instruments
to
work
with
,
for
Medicine
,
for
Ornament
,
for
Vessels
to
be
used
in
eating
and
drinking
,
and
all
other
Services
whatsoever
,
for
Money
and
Coin
;
and
in
a
word
,
they
are
some
way
or
other
useful
to
all
the
necessary
Ends
of
a
Man's
Life
,
and
consequently
are
Testimonies
of
God's
Care
and
Concern
for
the
Good
of
Mankind
.
Accordingly
you
will
find
that
these
Metals
are
particularly
taken
notice
of
and
mentioned
by
Iob
to
prove
the
infinite
Power
and
Wisdom
of
God
.
Surely
there
is
a
Vein
for
the
Silver
,
and
a
Place
for
Gold
where
they
fine
it
.
Iron
is
taken
out
of
the
Earth
,
and
Brass
is
molten
out
of
the
Stone
.
Job
28.1
,
2.
Here
are
the
Repositories
not
only
of
Metals
but
Minerals
,
(
for
though
by
a
general
Name
all
Metals
are
called
Minerals
,
because
they
are
dug
out
of
the
Mines
,
yet
in
Propriety
of
Speech
these
are
distinguish'd
from
them
,
because
whereas
Metals
are
properly
those
Bodies
that
are
capable
of
being
melted
by
the
Fire
,
and
of
being
beaten
or
drawn
out
by
the
Hammer
,
Minerals
have
only
one
of
these
Properties
)
as
Antimony
,
Litharg
,
Verdigrise
,
Minium
or
Red-lead
,
Cerusse
or
White-lead
,
Black-lead
,
&c.
And
several
other
Fossiles
there
are
(
which
if
I
seem
not
to
range
in
their
due
Order
,
I
may
be
excused
,
for
I
have
consulted
at
one
time
or
other
several
Writers
on
this
Subject
,
but
they
all
differ
from
one
another
,
they
do
not
refer
these
Minerals
to
the
same
Heads
)
as
1.
Those
that
are
usually
call'd
Earths
,
as
Terra
,
Sigillata
,
Lemnian
,
Armenian
,
Samian
Earths
,
and
several
others
that
are
used
in
Medicks
.
2.
Salts
,
as
Common
Salt
(
natural
,
not
factitious
)
Salt
Gemem
,
Salt
Armoniack
,
Nitre
or
Salt
Petre
,
Allom
,
Vitriol
or
Coperas
,
&c.
3.
Sulphurs
,
as
Ambergrise
(
a
bituminous
Matter
found
sometimes
on
the
Sea-shore
)
Arsenick
,
Orpiment
,
or
Yellow
Arsenick
,
Napht
,
Bitumen
or
Asphalt
,
Amber
,
Iet
or
Black-amber
,
Stone-coal
or
Pit-coal
:
Concerning
the
last
of
which
it
might
be
observed
with
relation
to
our selves
here
in
England
,
that
the
Counties
of
the
sharpest
and
piercingest
Air
,
and
most
troubled
with
cold
Winds
,
Snow
and
Frost
(
as
Northumberland
,
Cumberland
,
&c.
)
have
the
greatest
Plenty
of
Coals
and
at
easy
Rates
:
which
by
the
way
is
no
contemptible
Instance
of
Divine
Providence
.
Of
these
Sulphureous
Materials
it
is
likely
Iob's
words
are
to
be
understood
,
ch.
28.
v.
5.
where
speaking
of
the
Earth
,
he
saith
,
Vnder
it
is
turned
up
as
it
were
Fire
,
i.
e.
although
the
Superficies
of
it
shews
nothing
of
this
kind
,
but
perhaps
yields
Corn
and
other
Fruits
,
yet
under
it
are
such
Fossiles
,
as
Brimstone
and
other
Combustible
Matter
,
which
contain
Fire
in
them
,
and
so
it
is
properly
said
[
as
it
were
Fire
.
]
4.
Stones
which
are
either
Common
or
Rare
.
Of
the
former
Sort
there
are
dug
out
of
the
Earth
Marble
(
of
which
there
are
several
kinds
,
black
,
white
,
greenish
,
yellow
,
red
,
the
chief
of
which
last
is
Porphyrie
)
Alablastre
,
a
kind
of
softer
Marble
,
Free-stone
,
Flint-stone
,
Slate
or
Tile-stone
,
Whet-stone
,
Lapis
Lydius
or
Touch-stone
,
Lime-stone
,
Plaister-stone
(
of
which
Plaister
of
Paris
is
made
)
Asbestine
or
Incombustible
Stone
,
Talk
,
Pebles
:
and
several
Stones
used
by
Physicians
,
as
Lapis
Lazuli
or
the
Azure-stone
,
Blood-stone
,
Iew-stone
,
Aetites
,
Nephritick-stone
,
&c.
Those
Stones
which
are
Rare
and
Precious
,
are
not
(
as
the
Vulgar
Ones
)
made
of
the
Collection
of
small
Sands
,
but
they
are
liquid
Consistencies
or
Drops
condens'd
in
the
Earth
:
they
are
such
as
these
,
the
Diamond
or
Adamant
,
and
the
Chrystal
:
the
former
of
which
as
it
is
the
most
Sparkling
,
so
't
is
the
Hardest
of
all
Stones
;
wherefore
by
reason
of
its
irresistible
Hardness
it
is
used
in
cutting
and
working
of
other
precious
Sones
.
Both
this
and
the
Chrystal
are
Transparent
,
and
void
of
all
Colour
.
The
Coloured
Ones
are
the
Carbuncle
,
red
as
Fire
:
Ruby
,
sparkling
more
than
a
Carbuncle
,
and
not
so
firy
:
Beryl
,
a
Sea-green
:
Opal
,
of
all
Colours
very
delightful
and
beautiful
:
Turcois
,
blew
,
white
and
green
blended
:
Topaz
,
golden
Colour
,
yet
greenish
:
Emerald
,
green
:
Chrysolite
,
a
lighter
green
:
Saphire
,
blew
or
skie-colour'd
:
Hyacinth
or
Iacinth
,
reddish
,
or
red
mixt
with
yellow
:
Iasper
,
of
several
Colours
,
green
,
purple
,
yellow
,
and
the
Veins
are
of
different
Colours
:
Agate
of
diverse
Colours
mixt
:
Onix
,
called
so
because
't
is
of
the
Colour
of
a
Man's
Nail
:
Sardonix
,
compounded
of
an
Onyx
and
Sardius
:
Chalcedony
,
of
a
cloudy
duskish
Colour
:
Amethyst
,
of
a
violet
Colour
,
i.
e.
compounded
of
red
and
blew
:
Cornelian
or
Sardius
,
a
languid
Blood-Colour
.
All
these
Rich
Gemms
which
are
remarkable
either
for
their
Transparency
,
or
their
Colours
,
or
their
Virtues
,
(
as
Expert
Jewellers
and
Lapidaries
know
very
well
)
are
lodged
by
a
Divine
Hand
in
the
Caverns
of
the
Earth
as
in
a
safe
Casket
,
and
thence
they
are
taken
out
to
enrich
and
embelish
Mankind
,
and
are
illustrious
Tokens
of
the
Heavenly
Bounty
and
Munificence
,
and
therefore
even
the
Inspired
Writings
frequently
make
mention
of
them
.
To
the
Mineral
Kingdom
belongs
the
Load-stone
,
which
hath
a
most
amazing
Virtue
to
draw
Iron
and
Steel
to
it
:
and
as
the
Masters
of
Experiments
tell
us
,
being
capp'd
with
Steel
,
its
Atractive
Power
is
the
more
forcible
.
But
it
hath
puzzled
all
Mankind
to
assign
a
Reason
of
it
:
for
what
hath
been
hitherto
said
by
Philosophick
Men
seems
to
be
altogether
unsatisfactory
.
Who
can
give
Credit
to
that
Romantick
Solution
of
the
French
Phi●osopher
?
The
Attraction
of
the
Load-stone
,
saith
he
,
is
caused
by
the
Communication
of
the
striate
Particles
which
issue
forth
of
the
Poles
of
the
Heavenly
Vortex
,
and
find
a
fitter
and
better
Passage
through
the
Pores
of
the
Magnet
and
Iron
than
any
other
Bodies
,
and
drive
the
Air
before
them
,
and
cause
those
two
to
meet
together
,
and
as
't
were
to
salute
one
another
.
But
,
besides
that
this
is
not
Attraction
but
Pulsion
,
it
is
a
mere
Figment
of
that
incomparably
Ingenious
Monsieur
,
who
knew
not
how
to
solve
this
unaccountable
Phaenomenon
,
but
by
such
Philosophick
Jargon
as
this
.
And
as
for
the
Load-stone's
causing
the
Needle
,
which
is
touched
with
it
,
to
turn
toward
the
North
,
there
is
this
lame
account
given
of
it
.
The
Earth
is
a
Great
Magnet
,
and
where
there
is
most
Earth
(
i.
e.
least
mixed
with
Sea
)
as
in
the
North
Part
of
the
World
,
the
Load-stone
looks
that
way
,
and
with
it
the
Needle
of
the
Compass
.
Others
,
to
make
it
out
plainer
,
fancy
a
vast
Company
of
Quarries
of
Load-stone
in
the
Northern
Part
of
the
World
,
whereby
this
Attraction
is
made
,
and
whereby
the
Magnetick
Needle
tends
towards
the
North
as
its
beloved
Point
.
But
this
is
fanciful
rather
than
solid
,
and
no
Man
alive
can
make
any
certain
Proof
of
there
being
more
Load-stones
in
the
Northern
Part
of
the
World
than
there
are
in
the
South
,
or
either
of
the
other
two
Quarters
of
the
Earth
.
Therefore
I
must
needs
declare
that
though
I
have
an
Ear
always
open
to
any
ingenious
and
probable
Resolution
of
a
Philosophick
Difficulty
,
yet
I
look
upon
the
Accounts
that
have
hitherto
been
given
of
this
Phaenomenon
to
be
futile
and
insignificant
:
and
no
Man
of
considerate
Thoughts
can
acquiesce
in
them
.
And
I
further
declare
that
I
am
throughly
perswaded
that
this
Strange
Phaenomenon
(
as
well
as
some
others
,
viz.
that
of
Gravity
and
Levity
,
and
the
Reciprocal
Motion
of
the
Sea
)
is
not
to
be
solved
by
the
Principles
of
Matter
and
Motion
,
but
that
there
is
a
Supernatural
Cause
to
be
assigned
of
it
.
I
do
verily
believe
that
it
was
intended
that
this
and
such
like
Prodigious
Occurrences
should
lead
us
directly
to
the
acknowledgment
of
a
Supream
and
All-Wise
Agent
,
to
whom
only
we
can
attribute
such
strange
Effects
,
unless
we
miserably
strain
our
Reasons
,
and
fancy
Causes
where
there
are
none
.
It
is
fit
that
among
so
may
Philosophick
Problems
and
Difficulties
as
there
are
,
there
should
be
some
few
that
cannot
possibly
be
resolved
by
a
recourse
to
Natural
Causes
;
that
by
this
means
the
Study
of
Bodies
●ight
not
extinguish
the
Notion
and
Sense
of
an
infinitely
intelligent
Mind
;
that
Philosophy
might
not
shut
God
out
of
the
World
,
but
that
on
the
contrary
we
might
be
forced
to
confess
an
Immaterial
and
Spiritual
Being
,
of
Immense
Understanding
and
Wisdom
.
So
here
particularly
we
are
gravell'd
with
the
Attraction
of
the
Load-stone
,
and
if
we
speak
freely
and
ingenuously
,
we
must
own
that
we
know
not
how
to
render
an
Account
of
it
;
which
without
doubt
was
thus
design'd
by
Providence
,
that
we
might
look
up
to
the
Original
Founder
of
all
Beings
,
and
acknowledg
his
Superintendency
and
more
immediate
Agency
in
this
and
some
other
strange
Events
which
we
meet
with
in
the
World
.
Here
is
a
dull
obscure
Stone
that
hath
Power
to
Attract
Iron
to
it
,
which
is
denied
to
Diamonds
and
Sparkling
Jewels
.
This
one
dark
and
unpromising
Mineral
is
more
serviceable
to
Mankind
,
as
to
Navigation
which
is
so
much
improved
by
the
Invention
of
the
Nautick
Compass
made
useful
by
this
Magnetism
,
than
all
the
Precious
Stones
and
Gemms
which
the
Earth
so
charily
deposites
in
her
Bosom
,
and
which
being
taken
thence
make
such
a
goodly
Shew
in
the
World
with
their
Lustre
and
Brightness
,
and
which
really
deserve
our
Admiration
,
because
they
are
borrowed
from
a
Divine
Light
and
Glory
.
And
thus
I
have
in
part
shew'd
(
for
it
was
not
my
Intention
to
insist
Largely
on
these
things
)
what
are
the
Wonders
that
are
contain'd
in
the
Bowels
of
the
Earth
,
what
are
the
Treasures
that
lie
hid
under
ground
,
and
which
are
trampled
upon
every
Day
.
And
I
doubt
not
but
they
are
disposed
of
and
placed
in
the
same
Order
in
which
they
were
at
the
first
Creation
.
Though
I
find
it
avouched
lately
by
[
*
](A37987-e21490-b)
*
Dr.
Woodward
,
Nat.
Hist.
of
the
Earth
,
Part
1.
One
of
a
very
Philosophick
Genius
,
that
the
whole
Terraqueous
Globe
was
at
the
time
of
the
Deluge
put
into
the
Condition
that
we
now
behold
it
in
.
He
as
well
as
the
Learned
Theorist
holds
the
Dissolution
of
the
Earth
,
but
in
a
far
different
manner
:
for
the
Theorist
makes
it
the
Cause
of
the
Deluge
,
but
his
Hypothesis
is
that
the
Deluge
was
the
Cause
of
the
Earth's
Dissolution
;
and
that
all
Metals
and
Minerals
,
and
whatever
else
is
found
in
the
Globe
of
the
Earth
,
owe
thei●
present
Frame
and
Constitution
to
the
Flood
I
crave
leave
to
dissent
from
this
Learned
Author
,
for
tho
as
to
the
Main
he
has
excellently
performed
his
Task
of
giving
us
a
Natural
History
of
the
Earth
,
and
hath
certainly
taken
the
right
way
to
compile
it
,
founding
it
upon
continued
Observation
and
Matter
of
Fact
,
yet
perhaps
he
hath
gone
too
far
in
asserting
the
Total
Dissolution
of
the
Earth
,
for
according
to
my
Apprehension
there
is
no
need
of
maintaining
this
.
It
is
my
Perswasion
that
it
is
not
very
congruous
to
the
Notion
which
we
have
of
the
Divine
Wisdom
and
Prudence
to
dissolve
the
Whole
Frame
of
the
Earth
,
which
was
at
first
made
with
the
utmost
Art
and
Skill
,
and
to
make
a
New
Settlement
of
things
in
this
Globe
.
It
is
somewhat
hard
to
adjust
this
to
the
Wise
and
Discreet
Management
of
Heaven
.
It
hath
been
objected
by
some
,
that
the
Laws
of
Gravity
are
not
observ'd
in
this
Hypothesis
,
i.
e.
the
weightiest
and
heaviest
things
do
not
subside
lowest
.
Metals
are
not
always
deepest
in
the
Earth
,
and
next
to
the
Center
,
and
yet
they
are
heaviest
:
and
sometimes
the
lightest
Bodies
,
as
Shells
,
Bones
of
Fishes
,
&c.
are
lowest
of
all
,
or
at
least
are
not
placed
according
to
the
Proportion
of
their
Weight
:
which
shews
that
these
Bodies
did
not
sink
by
virtue
of
their
specifick
Gravity
,
which
is
the
thing
he
asserts
.
But
I
confess
I
rather
say
this
to
provoke
this
Learned
Author
to
make
good
his
Hypothesis
in
all
Particulars
in
this
nature
,
than
to
contradict
what
he
saith
about
it
,
for
I
have
not
duly
examin'd
the
Matter
.
Tho
the
Deluge
was
Universal
,
and
in
a
great
measure
rifled
and
disorder'd
the
uppermost
Parts
of
the
Earth
,
and
displaced
most
of
the
Bodies
which
it
found
there
,
and
consequently
made
a
very
great
Change
,
yet
at
present
I
am
not
inclined
to
believe
that
there
was
(
as
He
expresses
it
)
a
turning
all
things
topsie-turvy
,
and
unhinging
the
whole
Frame
of
the
Globe
,
and
that
(
as
he
speaks
in
another
place
)
the
whole
Earth
was
taken
all
to
pieces
,
and
dissolved
at
the
Deluge
,
and
afterwards
framed
anew
.
It
will
be
hard
to
prove
that
Massy
Stones
and
all
other
Solid
Minerals
and
Metals
lost
their
Solidity
by
the
Flood
.
If
this
were
so
,
how
comes
it
to
pass
that
the
Shells
(
which
he
often
speaks
of
)
remain
still
?
Why
were
they
not
dissolved
?
And
why
were
the
Particles
of
the
Teeth
and
Bones
of
Sea-Animals
(
which
he
likewise
mentions
)
not
dissevered
?
How
came
they
to
escape
crushing
in
their
falling
down
and
subsiding
,
which
he
supposeth
?
Yea
,
how
come
they
to
be
in
the
very
same
Figure
and
Shape
that
they
had
at
first
,
and
to
have
no
alteration
?
Can
we
think
that
the
constituent
Parts
of
such
solid
Bodies
as
Stones
and
Metals
were
disjoined
,
and
that
their
Cohesion
perfectly
ceased
,
and
yet
that
those
lighter
Bodies
of
Shells
,
&c.
kept
their
Consistency
,
and
underwent
no
Change
at
all
?
This
I
think
is
scarcely
possible
to
be
solved
.
His
main
Proof
of
this
Dissolution
of
the
Earth
and
the
Confusion
that
follow'd
it
,
is
the
Strata
,
the
Layers
of
Stone
,
Chalk
,
Marl
,
Gravel
,
Coal
,
Clay
,
&c.
which
he
takes
notice
of
.
But
I
ask
,
why
might
not
these
be
of
Primitive
ordering
?
Why
may
we
not
hold
that
these
Strata
were
originally
so
disposed
?
I
do
not
hitherto
see
any
thing
that
hinders
our
Belief
of
this
.
And
as
for
Shells
and
Trees
,
&c.
that
are
found
in
the
Earth
,
they
may
be
(
and
I
agree
with
him
that
they
are
)
a
Proof
of
the
Vniversal
Deluge
,
but
they
seem
not
to
me
to
be
an
Argument
of
that
Total
Dissolution
of
the
Earth
which
he
asserts
,
that
Ransacking
of
Nature
,
as
he
is
pleased
to
call
it
.
In
short
,
I
am
inclined
to
believe
that
all
those
Orderly
Sets
or
Ranks
of
different
Sorts
of
Earth
,
which
are
every
where
observable
,
were
made
by
the
Almighty
Hand
before
the
Flood
,
yea
most
of
them
at
the
first
Production
of
the
World
.
But
if
this
Curious
Author
should
afterwards
make
a
full
Proof
of
what
he
hath
propounded
,
yet
still
our
Main
Point
is
preserv'd
entire
;
for
he
grants
,
nay
professedly
avers
and
declares
that
this
Change
of
the
Earth
[
*
](A37987-e21840-b)
*
Part
2.
produced
the
most
consummate
and
absolute
Order
and
Beauty
,
and
that
it
was
for
the
universal
Good
and
Happiness
of
the
whole
Race
of
Mankind
that
were
to
come
after
.
And
(
which
is
yet
more
)
he
proves
that
[
*
](A37987-e21870-b)
*
Part
3.
this
Change
,
this
Dissolution
of
the
Primitive
Earth
,
and
the
framing
of
another
out
of
it
,
is
a
great
and
singular
Work
and
Argument
of
Providence
,
of
Counsel
and
Sagacity
,
and
he
demonstrates
in
several
Particulars
that
it
is
the
Product
of
a
Reasoning
and
Designing
Agent
.
We
are
come
then
at
length
to
the
Grand
Matter
which
I
was
all
along
aiming
at
,
viz.
the
Proof
of
a
Deity
from
the
Make
and
Disposal
of
the
Earth
.
Thus
that
of
the
Psalmist
is
evinced
to
be
true
,
[
†
](A37987-e21900-b)
†
Psal.
104.24
.
The
Earth
is
full
of
thy
Riches
,
which
he
saith
to
convince
us
of
the
Wisdom
of
God
in
the
Works
of
the
Creation
.
And
now
to
close
this
part
of
my
Discourse
,
viz.
concerning
the
Earth
,
I
will
add
a
few
Words
concerning
Earthquakes
,
which
are
occasioned
by
those
Spatious
Cavities
and
Vaults
,
which
I
have
asserted
before
to
be
within
the
Bowels
of
the
Earth
.
Some
of
the
old
Philosophers
imputed
this
Motion
to
Winds
and
Vapours
bred
in
these
hollow
Places
.
Others
ascribe
it
to
excessive
Waters
got
into
the
Channels
of
the
Earth
by
reason
of
excessive
Rains
,
and
agitated
there
in
those
vast
Caverns
.
It
was
the
Opinion
of
some
of
the
Antients
,
that
this
Motion
was
the
Effect
of
the
Sea
's
beating
on
the
Earth
,
and
powerfully
moving
and
shaking
it
:
whence
Neptune
had
the
Title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Earth-shaker
,
and
he
was
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Words
are
of
the
same
import
.
Others
think
it
is
caused
wholly
by
the
Subterraneous
Fires
and
Sulphureous
Matter
in
those
Cavities
.
Thus
that
Admirable
[
*
](A37987-e22040-b)
*
Dr.
W.
Nat.
Hist.
of
the
Earth
.
Observer
of
the
Works
of
Nature
,
whom
I
have
frequently
cited
,
attributes
this
Phaenomenon
to
the
Elevation
of
the
Water
out
of
the
Great
Abyss
(
which
he
supposes
to
be
in
the
central
Part
of
the
Earth
)
by
the
Virtue
of
this
under-ground
Fire
.
He
hath
a
Particular
Notion
of
this
Heat
causing
this
Commotion
and
Disorder
in
the
Earth
.
But
I
conceive
that
All
these
are
the
Causes
at
one
time
or
other
,
nay
it
may
be
at
the
same
time
,
of
Earthquakes
strictly
so
call'd
,
and
Tremblings
of
the
Earth
which
are
Tendencies
to
them
.
The
Winds
generated
in
the
Entrails
of
the
Earth
,
may
by
extending
the
Parts
in
some
Places
cause
a
Tremour
,
or
by
a
sudden
violent
Eruption
occasion
a
Greater
Motion
.
So
by
the
immoderate
Rains
,
or
by
Inundations
of
the
Sea
,
the
Meatus
of
the
Earth
may
be
washed
and
worn
away
,
and
other
adjacent
Parts
may
give
way
and
sink
downwards
,
and
thereby
cause
a
Motion
above
,
if
with
a
subsiding
,
in
some
of
the
extream
Parts
.
Also
the
Subterraneous
Sulphury
Matter
(
of
which
there
is
great
Quantity
)
being
inflamed
may
produce
these
Concussions
by
extraordinary
Rarefaction
,
which
making
more
room
must
needs
produce
an
unwonted
Motion
,
and
sometimes
a
horrid
Noise
.
So
that
an
Earthquake
may
be
said
to
be
a
kind
of
a
Subterranean
Thunder
.
This
was
Pliny's
Notion
of
old
,
[
*
](A37987-e22120-b)
*
Nat.
Hist.
l.
2.
c.
70.
Non
aliud
est
in
terrâ
tremor
quàm
in
nube
tonitru
.
Thus
he
speaks
because
of
the
Resemblance
between
the
breaking
of
the
Earth
and
of
the
Clouds
,
and
the
Dreadful
Shock
that
accompanies
both
.
But
though
Earthquakes
are
thus
resolved
into
Physical
Causes
,
yet
they
are
to
be
look'd
upon
as
remarkable
Testimonies
of
the
Divine
Power
and
Greatness
.
We
cannot
but
own
and
reverence
these
when
we
consider
the
Dreadful
Effects
of
these
Concussions
.
Nay
,
it
is
hardly
to
be
solved
by
any
of
the
forementioned
Causes
,
how
there
can
be
a
trembling
of
the
Earth
at
the
same
moment
in
Places
that
are
so
vastly
distant
from
one
another
.
There
was
an
Universal
Shock
almost
all
the
World
over
in
the
Emperor
Valentinian's
time
,
about
the
Year
of
our
Lord
369.
In
the
Year
1601
,
there
was
a
shaking
of
the
Earth
in
Asia
,
Hungary
,
Germany
,
Italy
,
France
at
the
same
time
.
In
Peru
(
as
Acosta
relates
)
this
Tremor
oftentimes
reaches
near
six
hundred
Miles
from
North
to
South
.
This
must
have
an
Extraordinary
Cause
,
and
that
Man
must
strain
his
Philosophy
who
undertakes
to
give
a
Satisfactory
Account
of
it
from
Common
Principles
and
the
Natural
Efficacy
of
Things
.
This
unusual
Exertment
of
Divine
Providence
we
of
this
Nation
(
as
well
as
others
)
have
[
*
](A37987-e22260-b)
*
September
8.
1692.
lately
felt
with
Surprise
and
Astonishment
.
And
I
hope
it
will
be
thought
no
Digression
if
I
here
remind
the
Reader
to
reflect
upon
it
with
great
Thoughtfulness
and
Seriousness
,
and
to
consider
and
weigh
the
true
Nature
and
Design
of
this
amazing
Event
.
I
know
there
are
some
Persons
that
slight
all
such
Occurrences
,
and
tell
us
that
they
are
from
Natural
Causes
,
and
therefore
it
is
Weakness
and
Vanity
to
trouble
our selves
about
them
;
Men
of
Philosophy
(
say
they
)
are
acquainted
with
the
Spring
and
Source
of
these
Accidents
,
and
therefore
are
not
possess'd
with
Fear
and
Dread
,
and
cannot
be
perswaded
that
Nature
,
acting
in
its
own
way
,
and
according
to
its
due
Laws
,
intends
us
any
Mischief
.
But
the
Reply
to
these
Men
is
easy
,
for
though
I
most
willingly
grant
that
Earthquakes
,
and
the
lesser
Tendencies
to
them
,
as
Tremblings
of
the
Earth
,
are
the
Product
of
Natural
Causes
,
yet
it
is
as
true
that
the
God
of
Nature
,
when
he
is
provoked
by
the
Sinful
Enormities
of
a
People
,
may
and
oftentimes
doth
turn
these
Natural
Effects
into
Punishments
and
Iudgments
.
So
that
both
Philosophy
and
Divinity
are
concern'd
here
,
and
they
are
very
well
consistent
.
We
may
as
Naturalists
search
into
the
physical
Reasons
of
these
Events
;
but
then
as
we
are
Students
in
Religion
we
are
bound
to
make
a
farther
Enquiry
,
and
to
take
notice
of
the
Design
of
Heaven
in
these
great
and
wonderful
Effects
that
happen
in
the
World
.
With
Philosophers
and
Physitians
we
are
ready
to
grant
that
Scarcity
and
Famine
,
Plague
and
Pestilence
are
naturally
produced
:
and
yet
we
are
ascertain'd
from
the
Sacred
and
Infallible
Records
of
Scripture
,
that
these
were
oftentimes
inflicted
by
God
on
purpose
as
the
Recompence
of
Mens
heinous
Sins
.
So
it
is
in
the
present
Case
,
(
which
makes
it
very
plain
)
the
Motion
and
Shaking
of
the
Earth
are
to
be
attributed
to
Causes
in
Nature
,
(
and
I
have
before
assigned
what
they
are
)
yet
we
must
likewise
acknowledg
that
there
is
a
more
than
Ordinary
Hand
to
be
taken
notice
of
in
this
Matter
:
and
as
Understanding
and
Devout
Christians
we
are
to
observe
what
the
Purpose
of
Divine
Providence
is
at
such
a
Time
.
Pursuant
to
this
I
offer
these
brief
Remarks
on
that
Signal
and
Stupendous
Dispensation
.
1.
The
Antients
have
thought
that
this
was
ever
attended
with
something
that
was
Boding
and
Ominous
.
Thus
Socrates
the
Ecclesiastical
Historian
pronounces
concerning
the
Earthquake
which
happen'd
in
the
Days
of
the
Emperors
Valentinian
and
Valens
,
that
it
was
[
*
](A37987-e22430-b)
*
Eccl.
Hist.
l.
2.
c.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
certain
Sign
of
the
Shakings
and
Convulsions
which
afterwards
were
in
the
Christian
Churches
.
And
I
could
produce
other
very
Grave
Writers
who
speak
to
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
[
†
](A37987-e22530-b)
†
Job
9.6
.
Psal.
46.2
.
&
60.2
.
Isa.
13.13
.
Joel
2.10
.
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
[
*
](A37987-e22580-b)
*
Rev.
6.12
.
&
8.5
.
&
11.13
,
19.
&
16.18
.
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
hitherto
Thou
hast
done
.
To
this
End
be
pleased
to
affect
our
Hearts
with
the
Consideration
of
this
late
Wonderful
Dispensation
of
thy
Providence
towards
us
.
Add
this
to
this
Great
Mercy
and
Deliverance
,
that
we
may
lay
it
to
Heart
,
that
we
may
be
made
Better
by
it
,
that
we
may
really
improve
it
for
thy
Glory
and
our
own
Welfare
both
here
and
hereafter
.
Grant
this
,
O
Heavenly
Father
,
for
the
Merits
of
Christ
Jesus
our
Lord
,
to
whom
be
Glory
to
eternal
Ages
.
None
,
I
think
,
but
Atheists
will
refuse
to
say
Amen
to
these
Oraisons
:
for
they
resolving
all
things
into
mere
Natural
Principles
(
and
by
these
they
mean
no
other
than
Chance
or
a
Casual
Hit
of
Matter
and
Motion
)
will
allow
of
no
Religious
Reflections
on
the
Events
that
are
in
the
World
.
And
I
wish
there
were
none
that
notwithstanding
their
disavowing
the
Name
of
Atheists
as
reproachful
,
imitate
them
too
much
in
this
.
Then
we
should
have
a
happy
Mixture
and
Conjunction
of
Natural
Philosophy
and
Religion
;
then
in
all
the
Works
of
Nature
we
should
acknowledg
an
Intelligent
and
Wise
Being
that
is
the
Author
and
Disposer
of
them
.
So
much
concerning
the
Earth
.
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
resolv'd
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
.
AGain
,
the
Sea
furnishes
us
with
abundant
Arguments
for
an
Invisible
and
Almighty
Being
.
For
what
is
the
Sea
but
that
great
Heap
of
Waters
which
was
gather'd
together
by
God's
Omnipotent
Fiat
at
the
Creation
of
the
World
?
For
he
was
pleased
to
depress
some
Parts
of
the
Earth
,
and
make
them
lower
than
the
others
,
and
so
the
Waters
fell
down
thither
by
their
own
Weight
,
and
have
ever
since
been
contained
within
those
hollow
Parts
of
the
Earth
.
These
are
call'd
the
Waters
under
the
Earth
in
the
Second
Commandment
,
because
they
are
in
those
Receptacles
that
are
below
the
Surface
of
the
Earth
,
and
which
were
made
on
purpose
to
receive
and
hold
that
Element
for
the
Use
and
Advantage
of
Mankind
and
other
Animals
.
But
from
those
Discoveries
that
have
been
made
concerning
that
Vast
Element
we
may
conclude
that
it
encompasses
the
greatest
Part
of
the
Earth
.
Africa
is
an
Island
,
or
a
Peninsula
at
least
:
Asia
and
Europe
make
one
Peninsula
:
America
consists
of
two
vast
Islands
.
Or
take
it
according
to
[
*
](A37987-e23130-b)
*
Geogr.
l.
1.
Varenius's
Geography
,
who
tells
us
that
the
four
spatious
Continents
of
Europe
,
Asia
,
Africa
and
America
,
are
four
Great
Isles
:
and
so
is
Greenland
,
and
that
Part
of
the
World
which
is
termed
the
Southern
or
Magellanick
Land
.
So
that
indeed
this
Terrestrial
Globe
is
made
up
of
Islands
,
some
greater
and
others
less
.
Or
,
speaking
more
generally
,
we
may
say
that
the
whole
Earth
seems
to
be
but
One
Great
Island
.
In
this
[
†
](A37987-e23210-b)
†
Psal.
104.25
.
great
and
wide
Sea
(
as
the
Psalmist
rightly
stiles
it
)
are
things
creeping
innumerable
:
for
the
Fishes
of
the
Sea
are
reckon'd
among
Creeping
Animals
,
because
they
move
on
their
Bellies
in
the
Water
,
and
because
they
are
without
Legs
and
Feet
:
and
they
are
said
to
be
innumerable
because
the
Water
is
the
most
prolifick
of
all
the
Elements
.
It
is
emphatically
said
by
the
same
Religious
Observer
,
that
here
are
not
only
small
but
Great
Beasts
,
for
there
are
generally
Greater
Animals
in
this
watry
Element
than
on
the
Earth
,
because
of
the
abundant
Humidity
which
is
procreative
of
a
more
than
ordinary
Magnitude
.
But
of
these
I
am
to
treat
distinctly
afterwards
,
when
I
come
to
speak
particularly
of
Animate
Creatures
.
In
the
Sea
are
not
only
Fishes
,
but
Plants
proper
to
that
Salt
Element
;
of
which
sort
is
Coral
,
which
is
a
stony
Concretion
in
form
of
a
Shrub
growing
in
the
Sea
,
and
therefore
is
called
by
Paracelsus
the
Sea-Tree
.
Here
is
Amber
,
a
Sulphureous
Rosin
of
the
Earth
cast
into
the
Sea
,
and
there
concreted
.
There
are
Pearls
of
a
vast
and
almost
incredible
value
taken
out
of
the
Deep
:
so
that
what
our
Saviour
said
of
a
Merchant-man
,
Mat.
13.46
.
might
be
literally
true
,
viz.
that
he
sold
all
he
had
(
his
whole
Estate
)
to
buy
one
Pearl
:
for
here
God
hath
treasur'd
up
Great
Riches
in
a
small
Compass
.
But
the
Sea
it self
is
the
Richest
Mart
in
the
World
,
God
hath
made
the
Traffick
on
the
Ocean
to
be
the
greatest
Procurer
of
Wealth
and
Abundance
.
Who
admires
not
the
singular
Hand
of
the
Almighty
in
the
Ebbing
and
Flowing
of
this
huge
Mass
of
Waters
?
Twice
in
somewhat
more
than
four
and
twenty
Hours
there
is
a
Reciprocation
of
Tides
.
Six
Hours
the
Sea
flows
,
and
as
many
Hours
it
ordinarily
ebbs
.
The
Cause
of
which
strange
and
astonishing
Phaenomenon
is
differently
assigned
.
Not
to
attend
to
the
Stoicks
,
(
who
holding
the
World
to
be
an
Animal
,
fancied
the
breathing
or
sucking
in
of
the
Sea-water
and
letting
it
out
,
as
Fishes
do
through
their
Gills
,
made
this
rising
and
falling
of
it
)
it
is
generally
ascribed
to
the
Moon
because
it
is
known
by
Experience
that
the
Sea
swells
when
the
Moon
is
above
the
Horizon
,
and
so
by
degrees
swells
yet
more
till
it
comes
to
the
very
Vertical
Point
:
and
then
when
it
declines
,
the
Sea
Flags
.
Now
,
if
it
be
thus
,
if
the
Sea
swells
when
the
Moon
passes
over
the
Meridian
,
and
presses
the
Air
and
Water
;
and
if
the
greatest
Swellings
and
Flowings
are
at
the
Equinoxes
,
because
the
Moon
then
more
directly
and
perpendicularly
presses
the
Earth
;
and
withal
,
if
in
full
and
new
Moons
the
Motion
of
the
Sea
towards
the
West
be
more
vehement
and
impetuous
than
ordinary
,
because
the
Moon
is
at
such
times
nearer
the
Earth
,
and
so
more
forcibly
presses
the
Water
,
and
thence
causes
a
greater
Flux
than
usually
;
if
it
be
thus
(
as
we
are
told
)
who
can
doubt
whether
the
Phaenomenon
be
not
to
be
solv'd
by
this
Planet
?
Yes
,
there
is
some
Place
for
doubting
,
because
(
as
[
*
](A37987-e23480-b)
*
Geograph
.
l.
1.
Varenius
assures
us
)
it
is
not
attested
by
the
Observation
and
Experience
of
the
World
,
that
when
the
Moon
is
Vertical
the
Tides
are
always
highest
,
and
on
the
contrary
,
that
when
she
is
at
the
Opposite
Point
it
is
always
lowest
Water
:
which
yet
would
necessarily
happen
if
the
Moon
were
the
Total
Cause
of
the
Flux
of
the
Sea
.
And
further
,
as
there
is
not
the
Greatest
Flux
in
some
Places
when
the
Moon
is
in
its
Meridian
,
or
at
the
time
of
its
Newness
or
Fulness
;
so
it
is
true
that
in
most
Parts
of
the
Mediterranean
,
and
in
the
Baltick
Sea
,
and
on
the
Northern
Shores
of
the
Pacifick
Sea
,
there
is
little
or
no
swelling
or
flagging
of
the
Waters
.
It
is
true
these
Seas
do
not
lie
so
open
to
the
Moon
as
the
Ocean
:
yet
notwithstanding
this
,
they
should
have
some
considerable
Degrees
of
Flux
and
Reflux
,
but
they
have
not
.
The
same
is
observable
in
the
Euxine
Sea
,
and
in
the
Dead
Sea
in
Asia
;
nor
is
there
any
regular
and
due
Motion
in
the
Archipelago
.
Yea
,
in
the
Northern
Ocean
beyond
Scotland
,
toward
Norway
and
Green-land
,
the
Exaltation
and
Depression
of
the
Waters
are
scarcely
sensible
.
From
which
Instances
we
may
gather
that
the
Moon
is
not
the
compleat
Efficient
of
the
Agitation
of
the
Sea
,
for
then
all
Seas
would
be
affected
with
its
Influence
more
or
less
.
The
most
that
we
can
say
is
,
that
where
this
Reciprocal
Motion
is
,
it
depends
only
in
part
on
the
Regency
of
the
Moon
.
Kepler
attributes
it
to
a
Magnetick
Virtue
in
the
Moon
,
but
he
hath
not
had
the
Fortune
to
gain
any
to
his
Opinion
.
Others
therefore
attempt
to
solve
it
another
way
:
if
the
Moon
can't
effect
this
Reciprocation
of
the
Sea's
Motion
,
the
Sun
shall
.
Accordingly
some
imputed
it
to
the
Sun
's
raising
of
Vapours
and
Exhalations
from
the
Sea
.
This
was
an
old
Opinion
,
for
[
*
](A37987-e23700-b)
*
De
Plac.
Philos.
l.
3.
c.
17.
Plutarch
tells
us
that
it
was
held
by
Aristotle
and
by
Heraclitus
:
but
there
seems
to
be
little
Foundation
for
it
,
because
Exhalations
are
rais'd
in
all
Seas
,
Lakes
and
great
Waters
,
but
there
is
not
a
Flux
and
Reflux
in
them
all
,
as
hath
been
already
observ'd
.
The
Younger
[
†
](A37987-e23740-b)
†
De
Motu
Marium
.
Vossius
holds
that
this
Motion
is
caus'd
by
that
of
the
Sun
,
which
is
from
East
to
West
,
and
such
is
the
Flux
of
the
Sea
.
And
this
seems
to
have
been
the
Opinion
of
Pliny
and
Ptolomy
long
before
.
But
there
is
no
ground
at
all
for
it
,
for
the
Tides
may
as
well
be
imputed
to
the
Stars
as
the
Sun
,
seeing
they
as
well
as
this
move
from
the
East
.
Again
,
't
is
to
be
remembred
that
the
Sea
moves
from
West
to
East
in
the
Ebbing
,
and
yet
the
Sun
at
the
same
time
hath
no
such
Motion
.
But
there
are
so
many
and
easy
Objections
(
and
those
unanswerable
)
against
this
Hypothesis
,
that
it
would
be
lost
time
to
insist
on
this
any
further
.
But
if
neither
Sun
nor
Moon
can
do
the
Work
,
the
Earth
must
,
according
to
Galilaeus
and
Dr.
Wallis
,
who
make
the
Motion
of
the
Earth
the
sole
Cause
of
the
Flux
and
Reflux
of
the
Sea
.
But
first
they
must
prove
that
the
Earth
moves
:
which
will
be
a
hard
Task
,
though
't
is
so
Modish
a
Piece
of
Philosophy
among
the
Moderns
:
and
then
they
must
render
a
Reason
why
Lakes
,
Meres
and
Rivers
do
not
flow
and
ebb
as
well
as
the
Sea
,
at
least
why
they
do
not
move
in
some
small
measure
,
seeing
they
cannot
but
be
affected
somewhat
with
the
Agitation
of
the
Earth
,
as
well
as
the
Broader
Waters
.
The
Learned
[
*
](A37987-e23860-b)
*
De
Orig.
●ontium
.
Lydiat
and
some
others
search
lower
for
the
Original
of
the
Sea's
Motion
,
and
impute
it
to
Subterraneous
Fires
.
But
this
is
very
weak
,
for
if
those
Fires
were
able
to
give
it
Motion
,
it
would
certainly
give
it
Heat
also
;
and
the
lower
Men
dive
,
the
warmer
they
would
feel
the
Waters
to
be
:
but
I
never
heard
of
any
Man
that
pretended
to
prove
this
.
Wherefore
the
Insufficiency
and
Weakness
of
these
several
Accounts
given
by
Learned
Men
concerning
the
Ebbing
and
Flowing
of
the
Sea
,
encline
me
to
resolve
this
Phaenomenon
wholly
into
a
Supernatural
Cause
,
viz.
the
Power
of
God
.
Lest
this
should
be
thought
to
be
a
Piece
of
Philosophical
Phanaticism
,
I
will
give
the
Reader
an
Account
of
what
I
say
.
I
grant
it
is
noble
and
worthy
of
our
rational
Faculties
to
search
into
the
Natural
Causes
of
things
,
and
Philosophically
to
unravel
the
Secrets
of
the
most
abstruse
Effects
.
But
when
we
find
our selves
puzzled
and
non-pluss'd
,
and
are
not
able
to
trace
the
Effects
to
their
Physical
Causes
,
we
ought
to
look
up
higher
,
and
own
the
more
Signal
Finger
of
God
.
And
this
is
our
present
Case
,
we
can't
apprehend
any
Second
Causes
wholly
interested
in
the
Matter
that
is
before
us
:
after
all
our
Searches
we
find
that
this
Wonderful
Phaenomenon
is
above
the
Efficiency
of
Natural
Agents
:
and
't
is
certain
that
it
is
worthy
of
the
Almighty
Creator
that
some
should
be
so
,
and
that
for
an
excellent
Purpose
,
viz.
that
we
should
have
some
Check
to
our
Inquisitions
,
that
we
should
be
sensible
of
the
Weakness
and
Shallowness
of
our
Conceptions
,
that
we
should
adore
the
Creator
himself
,
and
that
we
might
throughly
be
convinced
that
the
Divine
Power
infinitely
surpasses
that
of
Natural
Efficients
.
For
these
and
other
Reasons
which
we
know
not
of
(
nor
is
it
fit
we
should
)
God
sometimes
acts
absolutely
and
entirely
without
making
use
of
the
Natural
Agency
of
Second
Causes
:
he
manages
and
performs
the
whole
Work
himself
without
any
Concurrence
of
theirs
.
Thus
by
an
immediate
Act
of
his
Power
he
every
Day
puts
this
vast
Abyss
of
Waters
into
a
vehement
Motion
all
the
World
over
.
And
this
Exertment
of
Power
is
accompanied
with
infinite
Goodness
,
for
it
is
for
the
real
Advantage
and
Welfare
of
the
Universe
that
this
Heap
of
Waters
is
thus
forcibly
shaken
by
him
.
The
alternate
Motion
of
the
Sea
which
is
caused
by
this
violent
Concussion
,
is
for
the
Preservation
of
that
Element
,
and
the
hindrance
of
its
being
corrupted
.
And
I
impute
the
Saltness
of
these
Waters
to
this
:
for
as
for
the
Reasons
which
some
give
of
this
particular
Property
of
the
Sea-water
,
as
that
it
proceeds
from
the
Rocks
of
fossile
Salt
which
are
at
the
Bottom
of
the
Sea
,
and
sometimes
upon
its
Shores
,
as
some
would
make
us
believe
;
or
that
it
is
the
Effect
of
the
Subterraneous
Bituminous
Fires
,
as
Lydiat
conceits
;
or
that
it
is
caused
by
the
Adustion
of
its
Particles
by
the
Sun
,
as
Aristotle
thought
,
and
the
like
;
I
look
upon
them
as
very
imperfect
and
unsatisfactory
Accounts
.
It
is
true
it
hath
been
observ'd
that
the
Ocean
is
salter
in
those
Places
which
belong
to
the
Torrid
Zone
than
in
those
that
are
near
the
Poles
,
or
under
them
;
but
this
seems
not
to
proceed
from
the
Sun's
Heat
,
but
from
other
Causes
.
There
is
from
the
Ocean
near
the
Equinoctial
,
a
greater
Quantity
of
Water
evaporated
than
from
the
more
remote
Seas
,
and
this
is
dissolv'd
into
Showers
of
fresh
Water
which
fall
generally
in
those
Places
which
are
at
a
great
distance
from
the
Equinoctial
,
and
qualify
the
Saltness
of
those
Seas
.
Besides
,
fewer
Rivers
(
whose
Water
is
void
of
Saltness
)
discharge
themselves
into
that
Part
of
the
Ocean
which
is
near
the
Equinoctial
,
than
into
that
which
is
near
the
Poles
,
and
thence
the
former
exceeds
in
this
saline
Quality
.
These
may
be
the
Reasons
why
the
Ocean
between
the
Tropicks
is
salter
than
in
the
Temperate
or
Frigid
Zones
.
I
say
further
,
if
Saltness
were
produced
by
Heat
,
then
there
might
be
an
Experiment
of
turning
fresh
Water
into
that
which
is
salt
,
at
least
brackish
,
by
Fire
:
but
this
was
never
yet
done
.
Yea
,
I
prove
that
Saltness
is
not
from
the
Solar
Heat
,
because
this
on
the
contrary
changes
the
Nature
of
that
Water
which
is
salt
,
and
makes
it
fresh
;
for
the
Water
that
is
by
the
Heat
of
the
Sun
exhaled
from
the
Sea
,
and
turn'd
into
Showers
,
(
as
was
intimated
before
)
is
not
Salt
.
Therefore
the
Heat
of
the
Sun
is
not
the
Cause
of
the
Salsitude
of
the
Waters
.
I
am
then
of
[
*
](A37987-e24040-b)
*
Geograph
.
l.
1.
c.
13.
Varenius's
mind
in
this
,
that
these
salt
Particles
are
coetaneous
with
the
Ocean
it self
,
and
therefore
we
ought
no
more
to
inquire
into
the
Original
of
them
,
than
into
the
Original
and
Generation
of
the
Sea
it self
,
or
of
the
whole
Earth
.
But
we
may
with
some
Satisfaction
rest
in
the
Final
Cause
of
this
Property
,
which
is
that
it
may
be
serviceable
to
the
same
end
that
the
Motion
of
this
Element
is
,
viz.
to
preserve
it
from
Putrefaction
.
If
the
Ocean
were
either
stagnated
,
or
had
lost
its
saline
Quality
,
we
should
soon
feel
the
dire
Effects
of
it
:
Fishes
would
die
,
Navigation
would
be
impossible
because
of
the
Corruption
of
that
Element
,
and
the
Inhabitants
of
the
whole
Earth
would
in
a
short
time
be
infected
and
stifled
with
the
noxious
Steams
of
it
.
Here
then
we
cannot
but
own
,
and
with
Reverence
admire
the
Power
,
Goodness
and
Wisdom
of
the
Great
Founder
of
the
World
,
that
he
was
pleas'd
thus
to
contrive
the
Ocean
for
the
Good
of
Mankind
,
and
the
Service
of
the
Inhabitants
of
this
lower
World
.
And
these
Divine
Attributes
are
no
less
observable
in
the
Bounding
of
this
Vast
Element
.
For
though
,
it
is
true
,
it
is
lodg'd
in
the
more
depress'd
Parts
of
the
Earth
,
yet
by
its
rapid
and
vehement
Motion
it
is
naturally
apt
to
fly
out
of
its
proper
Receptacles
and
Channels
;
and
in
many
Places
it
hath
advanced
it self
and
gained
ground
,
and
is
now
in
a
Tendency
to
spread
it self
yet
further
,
and
to
enlarge
its
Dominions
.
But
the
Overruling
Arm
of
Heaven
puts
a
stop
to
its
Career
,
and
checks
its
enraged
Waves
,
and
permits
them
to
pass
no
further
.
This
that
Pious
Sufferer
acknowledg'd
when
he
was
describing
the
infinite
and
unsearchable
Power
of
God
,
[
*
](A37987-e24140-b)
*
Job
26.10
.
He
hath
compass'd
the
Waters
with
Bounds
.
The
[
†
](A37987-e24160-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
circino
terminum
aquae
descripsit
.
Buxt.
Lexic.
Hebrew
Verb
here
used
is
by
Buxtorf
rendred
Circinavit
,
and
then
the
Elegancy
of
the
Expression
is
very
considerable
,
He
hath
as
with
a
pair
of
Compasses
exactly
described
the
Bounds
of
the
Sea
:
he
hath
with
Divine
Art
and
the
most
Accurate
Skill
and
Wisdom
terminated
the
boisterous
Waves
and
raging
Billows
of
the
Ocean
,
he
has
shut
it
in
with
Mountains
,
Rocks
and
Commodious
Shores
.
This
is
taken
notice
of
by
another
Inspired
Author
,
[
‖
](A37987-e24220-b)
‖
Psal.
104.9
.
Thou
hast
set
a
Bound
that
they
may
not
pass
over
,
that
they
turn
not
again
to
cover
the
Earth
,
and
to
overwhelm
the
Inhabitants
of
it
.
Especially
those
of
the
Islands
(
of
which
We
are
a
Part
)
are
concern'd
to
mention
this
with
most
thankful
and
hearty
Resentments
.
[
**
](A37987-e24250-b)
**
Psal.
97.1
.
The
Lord
reigneth
,
therefore
(
as
the
same
Devout
Man
saith
)
let
the
Multitude
of
the
Isles
be
glad
thereof
.
If
He
were
not
Lord
and
King
,
if
he
did
not
rule
and
govern
the
World
,
and
particularly
this
Impetuous
Element
,
if
he
did
not
mercifully
restrain
and
confine
it
,
it
would
unavoidably
break
in
upon
us
and
devour
us
.
It
was
unsufferable
Presumption
in
Xerxes
to
attempt
to
fetter
the
Hellespont
,
it
was
saucy
Arrogance
in
King
Canu●e
to
charge
the
Sea
not
to
come
in
upon
him
.
And
it
is
but
a
fond
Superstition
in
the
Venetian
to
think
to
espouse
the
Sea
,
and
marry
the
Adriatick
on
Holy
Thursdays
.
It
is
the
Almighty
Providence
of
Heaven
only
that
can
give
Laws
and
Rules
to
the
Roaring
Waves
.
It
is
this
only
that
can
allay
and
moderate
the
Deep
when
it
boils
like
a
Pot
:
it
is
this
alone
that
can
curb
and
master
its
Fury
.
So
the
Almighty
himself
informs
us
,
[
*
](A37987-e24350-b)
*
Job
38.8
.
He
hath
shut
up
the
Sea
with
Doors
;
and
again
,
[
†
](A37987-e24370-b)
†
Ver.
10
,
11.
He
brake
up
for
it
his
decreed
Place
,
and
set
Bars
and
Doors
,
and
said
,
Hitherto
shalt
thou
come
,
but
no
further
:
and
here
shall
thy
proud
Waves
be
stayed
.
And
farther
Proofs
of
this
Divine
Power
we
may
take
notice
of
in
the
Deep
,
if
we
consider
that
God
hath
made
this
both
the
Source
or
Origine
,
and
also
the
Common
Receptacle
of
Waters
.
Fountains
and
Springs
arise
not
only
from
the
Great
Abyss
of
Waters
in
the
Center
of
the
Earth
,
(
as
a
late
[
‖
](A37987-e24410-b)
‖
Dr.
W.
Nat
,
Hist●
of
the
Earth
,
Part
3.
Worthy
Writer
hath
rendred
very
probable
)
but
from
the
Ocean
,
i.
e.
from
condens'd
Vapours
or
Waters
themselves
sent
up
from
the
Sea
through
the
Earth
,
and
by
the
Subterraneous
Fires
exhaled
up
to
Hills
and
Mountains
,
and
thereby
the
Cold
condens'd
into
Waters
,
which
supply
Rivers
,
and
are
at
last
carried
back
to
the
Sea
.
This
admirable
Contrivance
is
,
as
I
conceive
,
meant
in
Psal.
104.8
.
They
(
i.
e.
the
Waters
)
go
up
by
the
Mountains
,
(
by
advantage
of
Rise
they
climb
up
through
secret
Passages
of
the
Earth
)
they
go
down
by
the
Valleys
,
(
they
thence
fall
by
their
natural
Weight
into
those
Places
where
they
are
most
profitable
for
the
Use
of
Men
)
and
so
at
last
into
the
Place
which
thou
hast
founded
for
them
,
they
return
to
the
Ocean
their
Great
Repository
.
There
is
a
Continual
Circulation
of
Water
in
the
Earth
(
as
of
Blood
in
the
Bodies
of
Animals
:
)
it
constantly
flows
from
Place
to
Place
,
and
never
stands
still
.
From
the
Sea
it
passes
to
Spring-heads
through
Subterraneous
Channels
(
and
sometimes
Fish
as
well
as
Water
is
convey'd
in
these
Passages
,
if
they
be
of
any
considerable
largeness
;
whence
by
the
way
I
think
may
be
given
an
account
of
Shell-fish
and
Bones
of
other
Fish
,
which
are
sometimes
found
in
digging
deep
in
the
Ground
:
it
is
probable
they
came
from
the
Sea
in
these
Pipes
under
ground
:
)
from
those
Spring-heads
the
Water
is
derived
to
Rivers
(
tho
I
grant
these
are
partly
supplied
by
Rains
and
Snows
,
as
when
sudden
Inundations
happen
:
)
and
from
the
Rivers
there
is
a
Passage
into
the
Sea
again
,
and
thus
the
Waters
run
round
as
Blood
in
the
Veins
and
Arteries
of
Living
Creatures
.
And
the
circular
Motion
of
one
is
as
necessary
for
the
Good
of
the
World
in
general
,
as
the
other
is
for
that
of
Animals
in
particular
.
There
is
indeed
a
Late
Ingenious
Writer
that
fancies
the
Sea
is
a
Blemish
to
the
World
,
and
therefore
he
tells
us
that
the
First
Earth
was
without
any
such
thing
.
But
it
is
no
wonder
that
he
that
dreams
of
an
Earth
without
Clouds
makes
it
wholly
void
of
Seas
.
Yet
this
is
to
be
wondred
at
that
any
Man
should
aver
with
Confidence
that
the
Antediluvian
Earth
was
without
Sea
,
when
we
read
in
Gen.
1.21
.
that
God
created
great
Whales
;
they
must
be
Whales
on
the
dry
Land
according
to
this
Author
,
for
he
allows
no
Sea
for
them
;
nay
,
when
we
expresly
read
that
God
gave
Adam
Dominion
over
the
Fish
of
the
Sea
,
Gen.
1.26
,
28.
Only
here
again
our
wonder
must
cease
when
we
remember
what
the
Author
hath
since
divulged
to
the
World
,
viz.
that
the
first
Chapters
of
Genesis
are
not
to
be
understood
in
a
Literal
,
but
an
Allegorical
Sense
.
So
that
according
to
this
Gentleman
it
was
an
Allegorical
Sea
;
and
Allegorical
Fishes
too
are
spoken
of
by
Moses
,
or
rather
by
God
himself
:
and
then
there
is
as
much
reason
to
believe
that
the
Earth
and
the
Air
with
the
Cattel
and
Fowl
in
them
,
which
are
mentioned
in
the
same
Place
,
are
Allegorical
,
and
he
may
as
well
say
the
whole
World
is
so
too
.
But
it
was
Unphilosophically
done
of
him
,
as
well
as
against
Scripture
,
to
make
the
Earth
destitute
of
Sea
;
for
if
we
rightly
scan
the
Nature
of
things
,
we
must
acknowledg
that
these
two
cannot
be
separated
,
because
the
great
Mass
of
Earth
cannot
subsist
without
a
proportionable
Measure
of
Moisture
,
nor
can
the
Water
be
contain'd
in
a
Place
unless
the
Earth
holds
it
.
The
Water
pervades
all
the
Parts
,
to
be
a
kind
of
Bond
to
them
,
that
the
Earth
may
not
crack
,
fall
asunder
and
crumble
into
pieces
.
Again
,
the
Water
was
made
to
give
Drink
to
every
Beast
of
the
Field
,
Psal.
104.11
.
and
even
to
Man
himself
,
whose
primitive
Refreshment
it
was
.
This
must
be
derived
mostly
from
the
Sea
by
the
Channels
in
the
Earth
,
●or
the
Rains
and
Mists
which
this
Author
supposes
before
the
Flood
were
not
sufficient
for
this
and
all
other
Purposes
of
this
Element
.
Besides
,
it
is
an
unintelligible
Mystery
that
there
should
be
no
Clouds
,
and
yet
Rain
.
Likewise
,
the
Sea-water
percolated
by
its
passing
through
the
Earth
,
and
at
the
same
time
mixing
with
it
,
was
appointed
by
the
Great
Operator
of
the
World
to
be
serviceable
to
the
Fruitfulness
of
the
Earth
,
for
without
this
(
as
well
as
Rain
)
no
Plants
,
and
consequently
no
Fruits
,
and
(
as
the
Consequence
of
that
)
scarcely
any
Animals
could
be
nourish'd
.
The
World
then
must
have
been
in
a
very
miserable
Condition
according
to
this
Learned
Author's
Theory
,
which
locks
up
all
the
Water
of
the
World
in
the
Abyss
,
so
that
no
Body
was
the
better
for
it
.
According
to
him
it
was
well
that
the
Frame
of
the
Earth
broke
and
fell
down
into
the
Great
Deep
,
(
and
how
could
it
do
otherwise
when
it
was
made
so
slight
?
)
for
from
that
Dissolution
the
Earth
hath
been
eve●
since
universally
water'd
.
So
it
seems
the
Deluge
was
not
so
much
a
Curse
as
a
Blessing
;
for
though
the
Inhabitants
that
then
were
,
perished
by
it
,
yet
ever
after
we
have
found
the
Benefit
of
it
.
Indeed
this
Author
hath
well
husbanded
the
Matter
by
his
Hypothesis
,
for
it
would
have
requir'd
,
he
saith
,
Eight
Oceans
(
though
several
good
Mathematicians
have
not
been
of
his
mind
)
to
bring
that
Universal
Flood
on
the
World
,
but
he
hath
done
it
with
a
far
less
Quantity
of
this
Element
.
So
that
it
is
plain
he
is
a
good
Provident
Philosopher
,
and
hath
saved
a
great
deal
of
Water
by
his
Theory
.
But
where
God
and
Nature
are
not
sparing
,
why
should
we
be
?
And
why
doth
the
Theorist
imprison
the
whole
Element
within
the
Earth
?
So
that
according
to
him
there
was
no
Sea
for
above
sixteen
hundred
Years
:
or
if
there
was
any
,
it
was
a
Sea
shut
up
and
of
no
use
.
I
have
endeavoured
to
set
it
free
,
and
that
by
Good
Authority
,
even
the
Divine
Law
of
the
Creation
mention'd
once
and
again
in
Genesis
1.
I
have
shew'd
the
Necessity
and
Usefulness
of
this
Great
Blessing
to
the
World
,
and
I
will
proceed
to
do
so
yet
further
.
It
cannot
be
denied
that
though
the
Sea
seems
to
be
very
bleak
and
chill
,
yet
the
Influence
of
it
is
Refreshing
,
yea
Warming
.
Which
Minutius
Felix
was
sensible
of
,
when
speaking
of
the
Providence
of
God
,
which
is
so
careful
of
the
Good
of
the
Universe
,
he
tells
us
that
[
*
](A37987-e24970-b)
*
Britannia
sole
deficitur
,
sed
circumstantis
maris
●epore
recreatur
.
our
Britain
is
deficient
as
to
the
Sun
,
but
in
way
of
Recompence
is
recreated
and
comforted
by
the
warmth
of
the
Sea
which
surrounds
it
.
This
tempers
the
Cold
and
Austerity
of
the
Winter
,
and
gently
warms
those
Countries
whose
Shores
it
washes
.
This
Secret
was
not
unknown
to
Tully
,
as
is
clear
from
that
Passage
in
his
Writings
,
[
†
](A37987-e25000-b)
†
De
Nat.
Deor.
l.
●
.
The
Seas
being
stirr'd
with
the
Winds
are
so
warm
,
that
a
Man
may
thence
easily
perceive
that
there
is
a
certain
Heat
contain'd
in
so
great
Moisture
;
for
that
Warmth
is
not
to
be
reckon'd
as
external
and
adventitious
,
but
as
rais'd
from
the
inmost
Parts
of
the
Ocean
by
Agitation
.
It
was
also
designed
by
God
that
it
should
be
useful
for
Navigation
,
and
consequently
for
Travelling
:
for
though
the
vast
Seas
which
are
between
Countries
seem
to
stop
the
Traveller
,
yet
by
the
help
of
Ships
a
speedier
Passage
is
made
than
if
he
went
on
dry
Land
.
Especially
since
the
Invention
of
the
Sea-map
and
Compass
we
can
visit
the
remotest
Parts
of
the
World
in
a
far
shorter
time
than
we
could
have
done
if
there
had
been
no
Seas
.
This
the
famous
Americus
Vespatius
,
Columbus
,
Magellan
,
and
our
own
Drake
and
Cavendish
could
witness
.
In
the
next
place
,
I
might
adjoin
this
,
that
the
Sea
is
of
great
use
for
setting
Limits
and
Boundaries
to
several
Kingdoms
and
Nations
in
the
World
.
For
by
reason
of
the
Interposition
of
this
they
have
an
intire
and
separated
Dominion
,
because
those
Parts
of
the
Sea
which
is
next
to
them
do
as
it
were
terminate
and
confine
their
Jurisdiction
:
and
those
neighbouring
Waves
are
themselves
part
of
it
.
For
though
the
Sea
be
in
perpetual
Flux
,
and
is
not
strictly
and
physically
the
same
,
yet
it
is
so
in
respect
of
its
Channel
and
the
Shores
it
washes
.
A
Man
may
have
a
Propriety
in
those
things
which
are
Variable
and
Transient
:
he
hath
a
right
to
the
Air
and
Light
,
and
accordingly
an
Action
lieth
in
case
of
Nusance
,
i.
e.
annoying
the
one
,
and
obstructing
the
other
.
So
it
is
with
the
Waters
of
Rivers
,
or
of
the
Sea
:
tho
they
are
Variable
,
yet
they
are
subject
to
Propriety
.
For
(
as
the
Learned
in
the
Law
rightly
tell
us
)
things
may
be
Common
as
to
their
Use
unto
All
,
and
yet
they
may
be
Proper
by
Right
to
one
Nation
or
Person
.
Thus
such
and
such
Seas
are
appropriated
to
one
certain
Kingdom
or
Country
,
and
so
become
the
peculiar
and
distinct
Bounds
of
those
Places
.
And
withal
,
they
are
a
very
good
Guard
and
Fence
,
they
are
a
strong
and
secure
Wall
,
especially
if
they
surround
the
Region
.
Thus
the
Sea
is
of
singular
Use.
Moreover
,
let
us
call
to
mind
what
the
Pious
Psalmist
saith
,
[
*
](A37987-e25140-b)
*
Psal.
107.23
,
24.
They
that
go
down
to
the
Sea
in
Ships
,
that
do
Business
in
great
Waters
,
these
see
the
Works
of
the
Lord
and
his
Wonders
in
the
Deep
.
They
are
entertain'd
with
variety
of
Wonderful
Occurrences
,
which
those
at
Land
are
Strangers
to
:
on
these
prodigious
Mountains
of
Waters
they
have
a
Prospect
of
those
Admirable
Things
which
others
cannot
reach
the
Sight
of
.
And
after
all
they
are
filled
with
Admiration
and
Astonishment
,
and
must
confess
they
cannot
sufficiently
[
†
](A37987-e25160-b)
†
Job
3●
.
1●
.
enter
into
the
Springs
of
the
Sea
,
and
walk
in
the
search
of
the
Depths
,
as
God
himself
speaketh
.
Lastly
,
notwithstanding
what
some
fantastick
Men
have
conceited
,
these
Waters
are
a
Great
Ornament
to
the
World
.
The
Poets
,
who
are
Good
Judges
in
this
Case
,
and
are
own'd
to
have
Skill
in
determining
what
is
Beautiful
and
Adorning
,
give
their
Suffrage
here
,
for
't
is
well
known
that
in
their
Descriptions
of
Places
they
make
use
of
this
as
an
Embelishment
.
To
conclude
,
the
Earth
and
Sea
make
one
Beautiful
Globe
,
and
are
a
convincing
Demonstration
of
the
Wisdom
of
God
in
making
and
contriving
the
World
,
and
that
in
such
excellent
Variety
.
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
accordding
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
extraord●narily
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
.
WE
have
spoken
of
the
Inanimate
World
:
now
I
proceed
to
that
which
is
Animate
,
viz.
those
Creatures
which
belong
to
the
Sensitive
and
Animal
Kingdom
.
And
in
these
,
because
they
have
Organiz'd
Bodies
,
the
more
signal
Contrivance
of
Divinity
is
seen
.
Here
chiefly
the
Hand
of
an
Intelligent
and
Divine
Author
is
discernable
.
Especially
if
we
consider
the
wonderful
Variety
and
Diversity
of
this
sort
of
Beings
:
for
they
are
either
Terrestrial
,
Aquatile
or
Aerial
.
The
first
are
those
living
Creatures
which
have
their
abode
upon
the
Earth
,
and
they
are
either
Fourfooted
or
Reptile
.
The
former
,
which
we
generally
call
Beasts
,
are
either
Whole-hooft
,
i.
e.
such
whose
Hoofs
are
whole
and
entire
,
and
have
no
division
at
all
,
as
the
Elephant
,
Horse
,
Ass
,
Mule
;
or
that
have
divided
Hoofs
,
and
they
are
of
two
Sorts
.
First
,
Such
as
are
cloven
into
two
Parts
only
;
and
they
are
either
,
1.
Horned
Beasts
,
and
Chewing
the
Cud
,
as
the
Ox
,
Cow
,
Sheep
,
Goat
,
Stag
,
Rhinoceros
.
Concerning
whom
we
may
observe
that
the
Meat
which
is
rudely
and
in
hast
eaten
by
them
is
convey'd
back
to
the
Mouth
again
,
there
chew'd
,
and
then
swallow'd
a
second
time
.
For
these
Creatures
want
an
upper
set
of
Teeth
,
and
therefore
Rumination
is
given
them
to
supply
that
defect
:
and
they
are
furnish'd
as
it
were
with
a
double
Stomach
,
for
they
fetch
back
the
Meat
which
was
before
eaten
and
let
down
into
one
part
of
the
Stomach
;
and
they
eat
it
again
,
and
then
send
it
more
prepared
to
the
other
part
or
side
of
it
.
Or
,
2.
they
are
without
Horns
,
and
yet
Chew
the
Cud
,
as
the
Camel
and
Dromedary
:
But
as
to
Teeth
,
there
is
this
difference
between
this
sort
of
Animals
and
the
other
,
that
though
they
chew
the
Cud
,
yet
they
have
Fore-teeth
in
the
upper
Mandible
.
Or
3.
they
neither
have
Horns
nor
chew
the
Cud
,
as
the
Swine
or
Hippotamus
.
Secondly
,
There
is
another
sort
of
Four-footed
Animals
with
divided
Hoofs
,
viz.
those
that
are
Claw-footed
,
i.
e.
whose
Hoofs
are
divided
into
more
parts
than
two
,
as
the
Lion
,
Bear
,
Wolf
,
Fox
,
Tigre
,
Leopard
or
Panther
,
Dog
,
Cat
,
Mouse
,
Hare
,
Coney
,
Ape
.
Tho
we
cannot
give
an
exact
Account
or
Reason
of
this
Difference
in
Animals
,
yet
it
is
reasonable
to
believe
that
the
Diversity
of
their
Nature
and
Shape
is
according
to
the
Different
Uses
and
Ends
for
which
they
were
made
.
Particularly
as
to
the
difference
of
these
Beasts
relating
to
their
Chewing
or
not
Chewing
,
the
Excellent
[
*
](A37987-e25720-b)
*
Lib.
de
Ventric
.
&
Intestin
.
Dr.
Glisson
hath
most
divinely
penetrated
into
this
Secret
of
Nature
,
and
hath
discover'd
the
particular
Reasons
of
it
,
and
therein
manifested
the
Wise
Design
of
the
Author
of
Nature
.
And
here
I
may
be
excused
from
saying
any
thing
concerning
the
Fabrick
of
Animals
,
because
that
will
be
included
in
my
Discourse
of
the
Body
of
Man
,
which
as
to
the
main
and
substantial
Parts
differs
not
from
those
of
other
Creatures
.
Likewise
,
the
Great
Vsefulness
of
these
Animals
is
so
well
known
that
I
need
not
much
enlarge
upon
it
.
Not
to
mention
how
serviceable
they
are
for
Clothing
,
several
of
them
are
for
Food
,
whereby
our
Lives
are
upheld
:
and
this
was
a
very
merciful
Indulgence
to
Mankind
,
especially
after
that
great
Primitive
Malediction
,
Gen.
3.17
,
18.
which
had
so
great
Influence
on
their
Bodies
:
and
therefore
these
stood
in
need
of
some
more
than
ordinary
Recruits
,
viz.
the
active
and
generous
Spirits
which
are
produced
by
that
Nutriment
which
is
caus'd
by
feeding
on
Animals
.
Others
are
for
the
Service
of
Man
in
those
Laborious
Works
which
are
above
his
Strength
,
and
which
could
not
possibly
be
performed
without
the
assistance
of
these
robust
Creatures
.
Thus
Oxen
and
Horses
are
of
indispensable
Use
in
Ploughing
,
and
other
Employments
in
Husbandry
,
without
which
there
could
be
no
prospect
of
a
Harvest
,
and
consequently
the
whole
Staff
of
Bread
would
be
broken
.
The
former
of
these
two
Creatures
were
heretofore
(
i.
e.
before
the
Invention
or
frequent
Use
of
the
stirring
Flail
)
helpful
in
threshing
or
treading
out
the
Corn
:
and
the
latter
were
of
old
most
eminently
useful
in
Ba●tel
,
as
they
are
also
at
this
Day
:
to
which
purpose
we
have
that
Excellent
Rhetorical
Description
of
this
Animal
in
Iob
39.
made
by
God
himself
.
And
besides
,
it
is
unspeakably
serviceable
in
Journeying
and
Travelling
,
and
in
bearing
and
carrying
those
Burdens
which
are
too
heavy
for
humane
Shoulders
.
This
was
antiently
the
Work
of
Mules
and
Asses
,
and
is
so
now
in
Foreign
Countries
.
Where
also
Camels
,
which
have
a
Natural
Pack-saddle
on
their
Backs
,
shewing
them
to
be
Beasts
of
Burden
,
are
very
frequent
,
and
are
employ'd
in
those
Parts
of
the
World
in
the
like
Service
.
Dromedaries
,
well
known
in
India
,
Arabia
,
Africa
,
can
travel
a
hundred
Miles
a
Day
with
great
Burdens
on
their
Backs
.
And
both
these
and
Camels
are
particularly
prepared
for
it
by
the
Wise
Disposer
and
Moderator
of
all
things
:
for
they
can
live
without
Drink
4
or
5
Days
,
and
thereby
are
fitted
for
their
long
Journeys
in
the
Deserts
where
there
is
no
Water
.
The
Elks
in
Swedeland
and
Livonia
and
the
adjacent
Parts
,
are
very
swift
Beasts
,
and
are
used
to
draw
or
carry
:
they
are
much
swifter
than
Horses
and
of
that
bigness
.
The
Laplanders
Rain-Deers
serve
them
for
all
Uses
:
they
are
Animals
proper
to
that
Country
only
.
The
Great
and
Mighty
Elephant
was
heretofore
extreamly
useful
in
War
,
(
as
we
read
in
Q.
Curtius
and
other
Historians
)
and
did
Wonders
.
However
,
if
we
respect
only
his
Vast
Bulk
and
Proportions
,
he
is
a
visible
and
standing
Monument
of
the
Divine
Power
.
Which
is
the
meaning
of
what
is
said
,
Iob
40.19
.
He
is
the
chief
of
the
Ways
of
God
,
he
is
Reshith
the
Beginning
,
the
Top
,
the
Head
,
the
Principal
of
all
the
living
Creatures
made
by
God
.
Here
is
as
't
were
a
Complication
of
Animals
,
here
are
many
Beasts
in
one
,
and
thence
he
hath
his
Name
or
Behemoth
,
i.
e.
as
it
were
a
Plurality
of
Beasts
:
for
such
his
extraordinary
Greatness
seems
to
include
in
it
,
and
thereby
sets
forth
the
Infinite
Power
of
his
Maker
.
And
in
the
all
other
Four-footed
Animals
(
of
which
we
are
speaking
)
there
are
some
Emanations
of
the
Celestial
Power
and
Virtue
to
be
discern'd
.
The
fecundity
of
the
Divine
Goodness
is
seen
in
the
Various
Exertments
of
the
Animal
Life
in
these
Creatures
,
as
the
Strength
of
the
Horse
,
the
Ox
,
&c.
the
Fierceness
of
the
Lion
,
Wolf
,
Tigre
,
Leopard
;
the
Greediness
of
the
Swine
;
the
Mildness
of
the
Ass
and
the
Sheep
;
the
Salacity
of
the
Goat
;
the
Swiftness
of
the
Camel
and
Dromedary
,
of
the
Horse
,
the
Hound
,
the
Hare
,
&c.
the
Sagacity
of
the
Fox
and
Ape
;
the
docible
Nature
of
the
Elephant
;
the
domestick
Faithfulness
of
the
Dog
,
and
his
Love
to
his
Master
;
and
all
the
other
different
displayings
of
the
Sensitive
Nature
in
these
Beasts
.
For
the
Indulgent
Creator
would
have
all
the
various
Species
of
Brutes
enjoy
their
Essence
in
the
way
which
is
most
agreeable
to
them
.
The
other
Sort
of
Terrestrial
Animals
are
those
that
are
call'd
Creeping
Things
,
as
the
groveling
Serpent
,
(
of
which
there
are
several
kinds
)
the
slow-paced
Snail
,
Adders
,
and
Snakes
,
and
particularly
the
Rattle-snake
which
makes
a
Noise
before
it
is
seen
,
and
so
gives
warning
of
its
being
near
;
and
abundance
of
other
Reptile
Animals
which
proceed
from
the
same
Infinite
Source
and
Author
.
For
't
is
certain
that
these
despis'd
Creatures
are
as
beautiful
in
their
kind
in
the
Universe
as
Angels
and
Cherubims
:
and
they
according
to
their
Make
and
Nature
extol
their
Creator
as
well
as
these
.
Though
we
need
not
believe
the
Mahometans
when
they
tell
us
that
at
the
time
when
Abraham
was
cast
into
the
Fire
by
the
Chaldeans
,
the
Frogs
came
and
spurted
Water
out
of
their
Mouths
upon
him
,
(
for
which
Reason
these
Animals
are
in
great
Esteem
with
them
,
and
must
not
be
kill'd
)
yet
we
may
join
with
them
when
they
say
that
The
Coaxation
of
Frogs
is
Lauding
of
God
.
The
meanest
Creature
that
creeps
upon
Earth
speaks
a
God
,
praises
his
Name
,
and
celebrates
his
Honour
;
for
besides
that
its
very
Being
and
Life
are
the
Sole
Gift
of
an
Infinite
and
Omnipotent
Author
,
it
is
someways
useful
and
profitable
in
the
World
,
and
thereby
conduces
to
the
Divine
Glory
.
The
next
Rank
of
Animals
are
those
which
live
wholly
in
the
Waters
,
viz.
in
the
Sea
or
in
Rivers
,
as
Fishes
.
Of
Living
Creatures
these
were
the
first
that
were
made
,
then
Birds
,
and
afterwards
Four-footed
Beasts
,
because
they
exceed
one
another
in
their
Make
and
Qualities
:
for
the
Creation
was
Gradual
,
and
proceeded
from
what
was
less
perfect
to
that
which
was
more
.
But
though
these
Aquatiles
be
inferiour
to
other
Animals
,
as
being
destitute
of
several
Bodily
Parts
which
the
others
have
,
yet
in
some
respects
they
are
equal
to
them
,
and
as
to
their
Fruitfulness
they
exceed
the
greatest
Part
of
all
other
Creatures
.
These
and
Birds
being
Ovi●arous
have
many
young
Ones
at
a
time
,
which
is
the
Effect
of
that
Blessing
,
Be
fruitful
and
multiply
,
Gen.
1.22
.
which
(
as
we
may
observe
)
was
particularly
and
peculiarly
spoken
to
Fish
and
Fowl
,
though
not
exclusively
of
other
Creatures
.
Indeed
it
was
congruous
to
Divine
Providence
that
there
should
be
a
very
great
Number
and
Plenty
of
Fishes
,
because
this
sort
of
Creatures
(
above
all
the
rest
)
feed
one
upon
another
.
Of
all
Animals
these
are
of
the
vastest
Magnitude
,
as
the
Whale
,
and
all
Cetaceous
Fish
.
But
especially
Whales
,
those
Mountanous
Fishes
,
those
Living
Islands
,
those
Hyperboles
of
Nature
,
exceed
all
other
watry
Animals
in
greatness
.
Therefore
the
singular
Power
and
Providence
of
God
are
set
forth
in
the
Description
of
the
Leviathan
,
Job
41.
as
well
as
in
that
of
its
Brother
at
Land
the
Elephant
,
in
the
foregoing
Chapter
.
And
there
are
other
Fishes
of
a
very
large
Size
,
as
the
(
Crocodile
(
which
is
so
great
that
Bochart
fancies
it
to
be
meant
by
the
Leviathan
:
and
a
late
[
*
](A37987-e26450-b)
*
Panchot
.
M.
D.
French
Author
attempts
to
prove
that
there
are
no
other
Dragons
in
Nature
but
Crocodiles
)
the
Dolphin
a
great
lover
of
Men
and
Musick
,
the
Tuny
,
the
Saw-fish
,
and
several
others
,
which
together
with
the
lesser
Inhabitants
of
this
briny
Element
give
Testimony
to
a
Deity
.
Even
these
Mute
Animals
proclaim
the
Divine
Power
and
Wisdom
.
It
is
to
be
observ'd
to
this
purpose
that
though
Fishes
have
some
Parts
common
to
them
with
other
Animals
,
yet
they
have
several
that
are
proper
and
peculiar
to
their
kind
:
which
shews
the
distinguishing
Providence
of
God
in
the
Structure
of
their
Bodies
,
and
making
them
serviceable
to
those
ends
which
they
were
intended
for
.
None
of
them
,
except
the
Cetaceous
kind
,
have
any
Ears
or
Ear-holes
,
yet
they
hear
if
several
credible
Writers
are
to
be
believed
:
nay
,
it
is
plain
from
this
,
that
those
who
go
about
to
take
them
do
it
Silently
,
for
they
find
that
Noise
affrights
them
from
coming
to
the
Bait
or
Net
.
Fishes
of
the
greater
and
more
perfect
kind
have
Lungs
and
Breath
.
But
to
those
of
the
ordinary
kind
and
size
their
Gills
serve
instead
of
Lungs
,
and
with
them
they
let
in
and
out
the
Water
which
is
to
them
in
lieu
of
Air.
Others
who
have
been
very
Curious
in
their
Enquieries
are
of
opinion
that
they
take
in
and
emit
the
Air
with
their
Gills
,
and
so
these
are
of
the
same
use
to
them
that
Lungs
are
to
Quadrupeds
;
and
the
Blood
passes
in
its
Circulation
through
the
Gills
as
in
Beasts
through
the
Lungs
.
For
that
Fishes
have
a
kind
of
Respiration
,
and
breathe
thrô
these
Organs
,
is
not
to
be
doubted
,
they
say
,
whatever
the
Aristotelians
have
said
to
the
contrary
.
Fishes
have
no
Eye-lids
,
as
other
Animals
have
,
and
the
reason
is
because
they
have
no
use
of
them
.
Mr.
Ray
hath
shew'd
that
their
Bodies
are
purposely
shaped
for
their
more
easy
Swimming
.
Their
Fins
answer
to
the
[
*
](A37987-e26650-b)
*
Whence
Pinna
is
both
a
Fin
and
a
Wing
.
Wings
of
Birds
,
and
cause
their
quick
Motion
.
Yea
some
of
them
have
such
long
and
large
Fins
that
they
serve
them
to
fly
with
.
Not
only
[
†
](A37987-e26700-b)
†
Nat.
Hist.
l.
9.
c.
26
,
29.
Pliny
mentions
the
Sea-swallow
and
other
sorts
of
Fishes
that
fly
above
the
Water
and
hover
in
the
Air
a
considerable
time
,
but
[
‖
](A37987-e26730-b)
‖
De
Piscib
.
l.
4.
c.
18.
Rondeletius
and
our
Purchas
make
mention
of
them
,
and
I
do
not
see
any
reason
to
question
their
Credit
.
This
these
Fishes
are
able
to
do
by
the
extraordinary
Strength
of
their
Fins
.
And
the
same
Parts
(
though
not
so
strong
)
in
others
are
the
necessary
Instruments
of
their
moving
so
nimbly
.
And
so
are
their
Tails
,
which
are
as
't
were
the
Rudder
to
these
Vessels
.
And
in
most
Fishes
there
is
an
Air-bladder
which
helps
them
to
swim
.
And
from
other
Particulars
which
are
mention'd
in
Habieuticks
,
especially
in
those
Curious
Remarks
on
Fishes
made
by
the
Ingenious
and
Inquisitive
Mr.
Willoughby
,
it
is
evident
that
an
Intellectual
Spirit
is
the
Author
and
Contriver
(
for
there
can
be
no
other
)
of
these
Animals
.
Having
thus
spoken
of
those
Creatures
that
live
on
the
Earth
and
in
the
Waters
,
let
us
now
in
the
next
place
take
a
Survey
of
those
whose
Habitation
is
in
the
Air
,
or
who
have
Wings
;
and
so
I
take
in
even
those
whose
abode
is
on
Land
,
as
Cocks
,
Hens
,
tame
Geese
,
&c.
or
generally
on
the
Water
,
as
Ducks
,
and
great
Numbers
of
Wild-Fowl
;
for
the
original
Matter
of
Fish
and
Fowl
being
the
same
,
(
for
we
read
that
they
were
both
made
out
of
the
Waters
,
Gen.
1.20
.
)
it
is
no
wonder
that
some
of
these
latter
affect
this
Element
.
Particularly
concerning
Water-fowl
it
may
be
observ'd
that
they
are
generally
Whole-footed
,
which
Structure
of
that
part
was
designedly
such
that
their
Feet
might
be
a
kind
of
Oars
in
the
Water
,
and
thereby
promote
their
swimming
.
Not
only
as
to
these
but
all
other
Feather'd
Animals
,
we
may
observe
with
Mr.
Ray
,
that
the
particular
Make
of
their
Bodies
,
the
peculiar
Configuration
of
those
Parts
which
distinguish
them
from
all
other
Creatures
,
is
adapted
to
the
use
of
Flying
,
which
is
a
Property
bestow'd
on
this
Rank
of
Creatures
,
and
none
besides
.
In
order
to
this
they
are
very
Light
,
and
in
order
to
their
Lightness
they
are
of
a
Hot
Temper
,
and
very
Spirituous
:
they
have
large
Lungs
to
let
in
good
Quantities
of
Air
when
they
fly
long
and
far
.
They
have
little
Sharp
Heads
to
cut
the
Air
,
and
make
way
for
them
;
they
have
Small
and
Slender
Legs
of
an
inconsiderable
Weight
,
and
their
Feet
are
made
with
a
convenient
Breadth
to
shove
the
Air.
On
all
these
Accounts
they
are
framed
for
their
Work
,
and
are
by
their
very
Make
,
agile
,
brisk
and
full
of
Expedition
.
It
seems
to
be
a
Design
of
Providence
that
they
propagate
by
laying
of
Eggs
,
because
if
they
had
brought
forth
their
young
ones
alive
,
especially
in
considerable
Numbers
,
they
must
first
have
born
them
in
their
Wombs
,
which
would
have
been
burdensom
,
and
would
have
hindred
their
Flying
.
And
't
is
particularly
observable
that
the
Wing
(
which
is
their
proper
Glory
)
is
of
a
most
astonishing
Fabrick
,
and
that
the
Strength
of
all
Fowls
lies
in
this
part
chiefly
:
whence
perhaps
eber
ala
is
from
abar
potens
,
robustus
fuit
,
or
abir
fortis
,
robustus
.
The
Reader
may
consult
that
Industrious
and
Curious
Author
before-mention'd
(
who
hath
reduced
all
the
Feather'd
Tribe
to
their
proper
Classes
.
)
He
exactly
[
*
](A37987-e27020-b)
*
Domini
Willoughbaei
Ornitholog
.
lib.
3.
describes
both
the
outward
and
inward
parts
of
Birds
,
and
shews
the
peculiar
use
and
end
of
their
Structure
as
't
is
different
from
that
of
other
Animals
:
and
he
shews
that
they
are
furnish'd
with
Parts
according
to
the
end
they
were
made
for
,
and
that
the
Frame
of
them
is
above
the
Art
of
finite
Creatures
.
The
Eyes
of
Birds
generally
excel
those
of
other
Animals
,
for
they
flying
at
a
good
distance
from
the
Earth
,
it
was
requisite
that
they
should
be
Quick-sighted
,
that
they
might
espy
their
Food
.
Because
't
was
not
fitting
for
them
to
have
Teeth
to
chew
their
Food
,
they
have
therefore
a
Double
Stomach
,
or
their
Meat
is
prepared
both
in
their
Crops
and
in
their
Gizards
.
It
is
first
taken
into
the
former
,
and
there
softned
and
macerated
,
and
then
it
is
sent
to
be
perfectly
digested
in
the
latter
which
to
that
end
is
of
a
strong
Muscular
Substance
.
And
that
the
Meat
may
be
throughly
concocted
,
they
take
down
Pebbles
and
little
Stones
to
grind
it
:
so
in
the
Ostrich's
Stomach
are
sometimes
found
Stones
,
yea
and
Iron
.
Albertus
Magnus
and
Aldrovandus
testify
on
their
Knowledg
that
they
have
seen
this
Animal
swallow
these
,
but
either
by
vomition
or
excretion
they
ejected
them
.
The
Provision
which
is
made
by
the
Wise
Maker
of
all
things
for
this
sort
of
Creatures
,
especially
in
the
extremity
of
Winter
,
when
the
ground
is
fast
lock'd
up
with
Frost
,
or
when
all
things
are
cover'd
with
Snow
a
long
time
,
is
very
wonderful
.
To
which
our
Saviour
(
who
was
acquainted
with
the
Nature
and
Condition
of
all
Beings
)
refers
when
he
saith
,
[
*
](A37987-e27150-b)
*
Mat.
6.26
.
Behold
the
Fowls
of
the
Air
:
for
they
sow
not
,
neither
do
they
reap
,
nor
gather
into
Barns
:
yet
your
Heavenly
Father
feedeth
them
.
He
in
an
extraordinary
and
sometimes
inconceivable
way
provides
Food
for
them
,
without
their
taking
any
care
about
it
.
This
one
Consideration
,
if
it
were
pursued
(
by
the
Helps
which
we
have
from
Natural
History
,
wherein
the
strange
ways
of
furnishing
these
Creatures
with
Food
are
mention'd
)
would
lead
us
to
a
firm
Belief
of
God's
Providence
.
When
our
Great
Instructor
bids
us
consider
the
Ravens
,
Luke
12.24
.
he
acquaints
us
that
there
is
something
extraordinary
in
the
Provision
made
for
those
greedy
devouring
Creatures
.
And
he
that
was
an
Eminent
Type
of
our
Lord
had
long
before
observ'd
that
God
feedeth
the
Young
Ravens
,
Psal.
147.9
.
the
Emphasis
and
Force
of
which
Words
may
be
learnt
from
Mr.
Willoughby
in
his
Ornithologia
,
where
he
tells
us
that
Ravens
newly
hatch'd
are
not
fed
by
the
old
ones
,
(
as
the
young
ones
of
other
Birds
are
)
but
are
abandon'd
by
them
for
a
time
,
and
by
the
special
Provision
of
Heaven
are
nourish'd
with
the
Yolk
of
the
Egg
remaining
in
the
Belly
after
exclusion
:
for
a
good
part
of
the
Yolk
is
received
into
the
Cavity
of
the
Belly
in
these
Birds
when
they
are
newly
hatch'd
,
which
being
by
degrees
convey'd
into
the
Guts
by
a
certain
Passage
,
serves
to
nourish
the
young
ones
newly
excluded
.
And
we
shall
be
further
perswaded
of
Divine
Providence
when
we
consider
that
many
of
the
Winged
Nation
are
maintain'd
and
supported
a
long
time
without
Food
.
Swallows
feed
upon
Gnats
and
Flies
and
other
Insects
in
the
Air
;
which
,
when
the
Weather
begins
to
be
cold
,
disappear
,
and
therefore
go
away
because
there
are
no
more
of
these
Insects
to
feed
on
.
But
how
they
fare
in
their
Travels
is
hard
to
tell
,
viz.
whether
they
meet
with
some
kind
of
Food
in
those
Places
to
which
they
repair
,
or
whether
they
subsist
without
any
,
which
is
most
probable
.
For
it
hath
been
found
that
they
immure
themselves
in
holes
,
and
lie
there
till
the
Summer
comes
;
for
't
is
certain
that
several
Animals
,
as
well
as
these
,
live
some
Months
without
taking
any
Food
.
And
Sennertus
and
other
Physicians
give
some
Examples
of
the
like
among
Men
and
Women
.
This
sort
of
Creatures
which
I
am
now
speaking
of
(
I
mean
Birds
in
general
)
are
hot
and
dry
,
yet
they
drink
but
little
,
which
goes
into
the
Habit
of
their
Bodies
;
for
they
(
as
Fishes
)
have
no
Bladder
to
hold
any
Urine
,
that
their
Bodies
may
be
the
lighter
,
and
be
fitter
to
move
in
a
fluid
Element
,
i.
e.
to
fly
or
swim
in
the
Air.
But
these
small
Drinkers
are
great
Singers
:
which
that
Divine
and
Inspired
Poet
,
who
is
so
diligent
an
Observer
of
all
the
Works
of
the
Creation
,
takes
notice
of
,
Psal.
104.12
.
They
sing
among
the
Branches
,
they
take
pleasure
in
frequenting
of
Groves
,
they
love
to
exercise
their
Natural
Musick
among
Trees
,
according
to
that
description
which
Virgil
gives
of
them
,
Aethera
mulcebant
cantu
,
lucóque
volabant
.
One
reason
why
they
are
more
Musical
than
other
Creatures
,
is
because
they
are
of
a
hotter
Complexion
,
and
therefore
require
more
Breath
and
Air
to
cool
them
,
and
consequently
make
more
Noise
,
and
more
Variety
of
it
.
They
are
the
Male
Birds
that
sing
most
,
whilest
others
are
generally
mute
,
for
those
are
endued
with
a
greater
natural
Heat
than
these
;
and
moreover
by
the
Musick
of
their
Voice
they
charm
their
Females
,
and
allure
them
to
their
Pleasure
.
And
as
these
Creatures
sing
naturally
and
without
teaching
,
so
some
of
them
are
taught
to
speak
,
or
to
imitate
a
Man's
Voice
and
Singing
,
which
is
from
a
peculiar
Conformation
of
those
Organs
which
are
serviceable
to
the
Voice
,
and
is
in
no
other
Animals
besides
.
In
this
they
are
Pleasurable
and
Delightful
,
and
give
a
great
Diversion
to
Mankind
,
which
God
was
pleas'd
to
make
one
end
of
the
Creation
.
Some
of
them
are
observable
for
the
Variety
and
Beauty
of
the
Colours
with
which
they
are
adorn'd
.
Even
these
are
Arguments
of
a
Divine
Hand
,
or
else
God
himself
would
not
have
mentioned
his
giving
goodly
Wings
(
or
Feathers
)
unto
the
Peacock
among
his
other
Great
and
Admirable
Works
,
Iob
39.13
.
How
the
generality
of
Fowls
are
really
profitable
and
advantageous
in
respect
of
Food
(
and
that
of
the
choicest
kind
)
is
so
well
known
that
it
need
not
be
enlarg'd
upon
.
And
as
for
Birds
of
Prey
(
which
have
their
Use
likewise
)
it
is
observ'd
by
a
Learned
Enquirer
into
these
things
,
that
generally
they
are
not
Gregarious
,
i.
e.
they
do
not
live
and
fly
together
in
Companies
,
which
is
by
a
singular
Providence
,
for
should
they
come
in
Flocks
,
and
jointly
set
upon
Cattel
,
they
would
do
a
vast
deal
of
Mischief
.
If
next
we
should
speak
of
the
several
Iucubations
of
Volatile
Animals
(
from
the
appearance
of
the
Punctum
Saliens
,
the
little
bloody
capering
Spot
,
the
first
Essay
and
Rudiment
of
Life
,
to
the
daily
Advances
of
it
,
and
even
to
the
time
of
the
breaking
their
Shells
and
coming
forth
,
which
are
all
accurately
described
by
Dr.
Harvy
)
we
should
find
very
Remarkable
things
to
entertain
our
thoughts
,
and
to
cause
us
to
acknowledg
(
as
that
Noble
Observer
often
doth
)
an
Incorporeal
and
Divine
Author
of
them
.
And
it
may
be
therein
we
might
read
Lectures
of
Our selves
and
our
Own
Origination
,
for
it
is
no
incredible
Paradox
that
all
Animals
,
yea
even
the
whole
Race
of
Mankind
(
as
well
as
Castor
and
Pollux
were
thought
to
be
)
are
of
an
Egg.
And
the
little
Sanguine
Point
is
the
like
in
Man
that
is
in
other
Creatures
;
but
whether
its
Motion
be
Dancing
or
Trembling
,
whether
it
be
a
Presage
of
Joy
or
Sorrow
in
our
Lives
,
is
uncertain
.
The
Nests
of
Birds
are
undeniable
Evidences
of
an
Over-ruling
Wisdom
and
Prudence
.
These
Warm
Lodgings
which
they
frame
for
themselves
and
their
young
ones
are
of
all
Shapes
.
Some
are
flat
,
some
elevated
:
some
round
,
some
semicircular
:
some
hanging
,
some
lying
:
some
Horizontal
,
some
Perpendicular
:
some
quite
open
above
,
some
ceiled
and
closed
wholly
,
some
in
part
only
:
some
are
lined
and
matted
as
't
were
:
some
seem
to
be
plaister'd
with
great
Art
.
And
it
is
remarkable
that
Birds
of
the
same
kind
make
their
Nests
always
of
the
same
Materials
,
and
lay'd
in
the
same
Order
and
Figure
;
so
that
by
the
Make
of
the
Nest
we
may
certainly
gather
what
Bird
's
Nest
it
is
.
Now
,
whence
can
this
so
neat
,
so
commodious
,
so
exact
Architecture
proceed
but
from
a
Divine
Director
?
For
these
Animals
have
of
themselves
no
understanding
of
the
Means
and
the
End
,
and
of
the
Subordination
of
one
to
the
other
:
and
yet
they
constantly
act
as
if
they
perfectly
understood
these
.
Wherefore
unless
we
will
assert
them
to
be
Rational
Creatures
,
i.e.
to
be
like
our selves
,
which
is
to
say
that
Birds
are
Men
,
we
must
confess
that
they
are
acted
by
an
Intelligent
Agent
;
and
thence
it
is
that
they
erect
,
build
,
shape
,
and
sometimes
conceal
their
Nests
with
unimitable
Art
,
Contrivance
and
Cunning
;
and
they
hatch
and
bring
up
,
and
protect
their
Young
with
indefatigable
Care
and
Industry
,
and
even
with
the
danger
of
their
Lives
.
Tho
they
are
void
of
Counsel
and
Reason
,
yet
by
the
Direction
of
a
Supream
Guide
they
perpetually
tend
to
those
Ends
which
they
have
no
knowledg
of
.
And
it
is
observable
further
that
when
one
of
these
Creatures
varies
from
the
common
Instinct
of
Nature
,
and
shews
no
natural
Affection
and
Tenderness
in
hatching
or
feeding
its
Young
,
yet
then
there
is
Provision
made
for
them
.
The
Raven
mention'd
before
doth
sometimes
leave
her
Brood
,
yet
you
have
heard
how
they
are
taken
care
of
.
The
Cuckow
builds
no
Nest
,
as
other
Birds
do
,
nor
sits
upon
or
hatches
its
own
Eggs
,
but
finding
the
Nest
of
some
other
Bird
,
devours
the
Eggs
she
there
finds
,
and
in
the
room
thereof
lays
her
own
,
and
accordingly
they
are
hatch'd
by
the
other
Bird.
The
Ostrich
leaves
her
Eggs
in
the
Earth
(
Job
.
39.14
.
)
in
the
Lybian
Sands
;
but
there
they
are
hatch'd
and
brought
to
maturity
by
the
Heat
of
the
Sun
:
and
this
seems
to
be
a
particular
Act
of
Providence
,
because
this
great
and
heavy
Creature
would
crush
the
Eggs
with
its
weight
.
CHAP.
X.
In
the
Smallness
of
Insects
is
display'd
the
Skill
of
the
Divine
Artificer
.
A
Flie
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.
as
to
its
Indefatigable
Industry
and
Sagacity
:
both
which
are
celebrated
by
all
sorts
of
Antient
Writers
.
The
admirable
Artifice
of
the
Spider
in
making
and
hanging
her
Web
,
and
catching
her
Prey
.
A
Flea
is
the
Workmanship
of
Divinity
.
Mites
have
Organized
Bodies
.
TO
Winged
and
Flying
Animals
belong
Insects
which
are
an
inferiour
sort
of
them
,
as
Moths
,
Beetles
,
Hornets
,
Wasps
,
Gnats
,
Flies
,
Bees
,
Silk-worms
,
Ants.
Which
,
though
they
be
small
Creatures
,
are
big
with
Wonders
,
and
shew
forth
God's
Omnipotence
and
Wisdom
.
For
as
Apelles
and
Protogenes
two
Eminent
Painters
of
old
were
known
by
their
Subtile
Lines
,
and
grew
famous
for
them
,
so
in
this
great
Table
of
the
World
the
Smallness
of
the
Strokes
which
are
drawn
argues
the
exquisite
Skill
of
the
Great
Limner
.
Those
are
esteemed
the
Skilfullest
Artificers
that
can
shew
most
Art
in
the
least
Space
and
Compass
.
The
Iliads
shut
up
in
a
Nut-shell
were
large
Testimonies
of
the
Artist's
Skill
.
[
**
](A37987-e27870-b)
**
Aelian
.
Hist.
Animal
.
Callicrates
the
Lacedemonian
was
much
celebrated
for
making
Flies
and
the
least
Insects
in
Ivory
.
[
**
](A37987-e27890-b)
**
Aelian
.
Hist.
Animal
.
And
Myrmecides
the
Milesian
who
was
famous
for
the
like
Art
,
declared
that
he
employ'd
more
time
in
making
a
Bee
than
the
most
unskilful
Workman
did
in
building
a
House
.
And
he
was
applauded
for
his
expence
of
Time
and
Art
,
who
under
the
shadow
of
a
Flie's
Wing
exactly
pourtraied
a
Chariot
and
Horses
.
Thus
is
it
with
the
Works
of
Nature
and
Providence
:
the
more
Minute
they
are
,
the
more
Wonderful
.
Nature
is
thrifty
here
,
and
shuts
up
much
in
a
little
room
.
It
studieth
to
be
Compendious
,
and
to
Epitomize
its
Art
.
It
is
true
,
all
things
are
equally
possible
and
easy
to
the
Omnipotent
Maker
and
Artist
:
yet
if
we
consider
the
Workmanship
in
it self
,
we
shall
conclude
with
Pliny
,
that
[
†
](A37987-e27920-b)
†
Natura
nusquam
magis
quàm
in
minimis
est
.
Nat.
Hist.
l.
11.
c.
2.
Nature
never
shews
it
self
Greater
than
in
the
least
things
.
A
Gnat
,
if
we
barely
respect
the
Contractedness
of
its
Make
and
Proportions
,
and
the
finess
of
its
Limbs
and
Organs
,
is
on
that
account
more
considerable
than
an
Ox.
And
a
Flie
on
the
same
consideration
is
more
wonderful
than
an
Elephant
.
This
little
Animal
(
as
well
as
that
Great
one
)
hath
a
Snout
or
Trunk
wherewith
it
takes
in
all
its
Food
.
It
is
studded
from
Head
to
Tail
with
Silver
and
black
Armour
:
it
hath
a
fuzzy
kind
of
Substance
like
little
Sponges
wherewith
the
Soles
of
its
Feet
are
lined
,
and
this
is
filled
with
a
viscous
Liquor
which
it
can
at
Pleasure
squeeze
out
,
and
so
glew
it self
to
the
Place
it
walks
on
,
especially
when
it
walks
with
its
Back
downwards
,
in
an
inverted
Position
.
Besides
these
Creatures
have
their
Legs
slit
at
the
End
into
Toes
or
little
Claws
,
by
which
they
lay
hold
on
the
Rugosities
and
Inequalities
of
Bodies
.
And
much
more
hath
been
discover'd
by
those
Modern
Glasses
,
which
lay
open
even
the
minutest
Particles
and
Atoms
in
Bodies
of
the
least
Size
.
There
are
the
Words
of
an
[
*
](A37987-e27970-b)
*
Malebranch
,
Search
after
Truth
,
B.
1.
ch.
6.
Excellent
Divine
and
Philosopher
,
The
least
Flies
,
saith
he
,
have
the
Proportion
of
their
Members
as
just
as
those
of
other
Animals
;
yea
it
seems
that
God
hath
given
them
more
Ornaments
to
recompense
the
Smalness
of
their
Bodies
:
they
have
Crowns
,
Helmets
and
other
Curiosities
on
their
Heads
which
outdo
the
most
luxuriant
Fancies
of
Men
;
and
I
may
confidently
aver
that
they
who
have
never
seen
any
thing
but
with
their
naked
Eye
,
have
never
beheld
any
thing
so
fine
,
so
exact
,
and
even
so
magnificent
in
the
Houses
of
the
Greatest
Princes
,
as
what
we
discover
with
Microscopes
upon
the
Head
of
a
silly
Flie.
The
Eye
of
a
Flie
(
saith
our
Christian
Philosopher
,
Mr.
Boyl
)
is
a
more
curious
piece
of
Workmanship
than
the
Sun
it self
.
Another
Great
Searcher
into
Nature
tells
us
[
*
](A37987-e28030-b)
*
Iudg
Hale
's
Contemplations
.
that
if
a
Man
would
spend
his
whole
Life
in
the
study
of
a
poor
Flie
,
there
would
be
such
a
Confluence
of
so
many
wonderful
and
difficult
things
exhibited
in
it
,
that
it
would
still
leave
much
more
undiscovered
than
the
most
singular
Wit
ever
yet
attained
.
Bees
are
Creatures
of
singular
use
to
Mankind
,
whether
we
respect
their
Honey
or
their
Wax
.
And
because
of
their
great
serviceableness
they
are
to
be
found
not
only
in
hot
Countries
but
those
that
are
very
Cold.
There
are
abundance
of
them
in
Muscovy
,
there
are
whole
Forests
of
them
in
those
Parts
,
as
Modern
Authors
assure
us
.
These
Creatures
are
remarkable
for
the
Admirable
Structure
of
their
Bodies
,
which
is
made
agreeable
to
the
particular
Ends
of
their
Creation
.
They
are
notable
for
their
Great
Industry
,
Toil
and
Labour
in
gathering
their
Honey
,
and
for
their
as
strangely
Sagacious
and
Provident
Laying
it
up
in
their
Hives
against
Winter
.
To
which
purpose
they
make
their
Combs
,
and
contrive
their
various
Cells
in
them
with
astonishing
Architecture
,
and
they
cover
them
with
Wax
to
keep
the
Liquor
from
spilling
.
The
Seventy
Interpreters
had
so
great
an
Esteem
of
this
Creature
for
these
excellent
Qualities
,
that
they
made
bold
,
after
what
is
said
of
the
Ant
,
Prov.
6.6
.
to
add
this
,
[
*
](A37987-e28190-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Go
to
the
Bee
and
learn
how
laborious
it
is
,
and
how
noble
and
gallant
a
work
it
exerciseth
it self
about
,
by
whose
Labours
both
Kings
and
meaner
Persons
are
furnish'd
with
a
wholesom
Food
.
It
is
a
lovely
and
glorious
Creature
,
and
though
it
be
but
weak
and
feeble
,
yet
it
ought
to
have
preheminence
for
its
great
Wisdom
.
And
though
this
be
neither
in
the
Hebrew
,
Chaldee
,
Syriack
or
Latin
,
yet
you
will
find
it
mentioned
by
some
of
the
[
†
](A37987-e28240-b)
†
Clem.
Alex.
Strom.
Basil.
Homil.
8.
in
Hexaem
.
Fathers
as
a
memorable
Passage
concerning
this
Animal
.
Now
,
no
Person
of
composed
Thoughts
can
deny
that
these
Propensities
,
these
Instincts
,
these
Actions
which
are
so
observable
and
wonderful
in
this
Insect
,
are
the
Impression
of
God
and
no
other
.
These
Creatures
have
also
a
kind
of
Government
and
Conduct
:
And
,
if
we
may
credit
[
*
](A37987-e28260-b)
*
Mr.
Butler
.
One
that
hath
made
it
his
Business
to
enquire
into
the
Polity
of
them
,
it
is
a
Female
Monarchy
.
There
is
a
Queen
,
not
a
King
of
Bees
,
as
was
thought
heretofore
by
[
†
](A37987-e28280-b)
†
Aristotl
.
hist.
an
.
l.
5.
c.
21.
Senec.
de
Clem.
l.
1.
c.
19.
Plin.
l.
11.
c.
17.
the
Antients
.
However
,
this
is
unquestionable
that
they
observe
a
very
strict
Order
and
Discipline
,
and
there
is
both
Encouragement
and
Correction
when
they
see
Occasion
.
They
prudently
unite
their
Forces
,
and
work
in
common
;
they
jointly
build
their
Cells
,
and
furnish
their
Store-houses
for
future
Exigence
,
as
Virgil
,
rather
like
a
Natural
Philosophers
than
a
Poet
,
describes
them
in
the
last
Book
of
his
Georgicks
.
This
is
all
from
an
Omnipotent
and
All-Wise
Deity
,
and
cannot
be
otherwise
:
which
ocasion'd
some
Antient
Philosophers
to
think
,
[
‖
](A37987-e28330-b)
‖
Virg.
Geor.
4.
Esse
apibus
partem
divinae
mentis
,
—
That
these
Working
and
Politick
Creatures
had
Souls
in
them
that
were
Portions
of
the
Divine
Mind
.
So
far
were
they
from
thinking
(
with
some
of
late
)
that
Inert
Matter
could
do
all
this
.
Again
,
the
stupendous
things
which
are
related
concerning
the
Silk-worm
,
(
which
I
reckon
among
the
Flying
Insects
,
because
,
as
you
shall
hear
,
after
all
its
changings
and
shiftings
it
is
a
Butterfly
)
and
are
known
to
be
really
true
,
attest
a
more
than
Natural
Principle
and
Power
.
This
Insect
is
first
produced
of
an
Egg
,
which
comes
to
be
a
small
Worm
or
Caterpillar
,
and
feeds
on
Mulberry
Leaves
:
being
put
into
a
Box
it
spins
it self
all
into
a
silken
Substance
:
then
it
dies
,
and
afterwards
lives
again
,
and
hath
Wings
like
a
Butterfly
;
and
then
before
it
dies
again
,
it
lays
Eggs
,
which
produce
Silkworms
,
and
so
the
Race
of
them
is
propagated
.
[
*
](A37987-e28390-b)
*
See
Malpighius
de
Bombyce
,
where
he
gives
a
particular
account
of
its
Production
,
Structure
,
Food
,
Growth
,
Generation
,
and
Workmanship
of
making
Silk
.
And
all
these
strange
Changes
,
these
wonderful
Metamorphoses
,
are
wrought
in
this
Insect
in
six
Months
.
It
is
to
be
observ'd
also
that
it
renews
its
Life
with
the
Year
,
and
not
before
things
are
ready
for
its
Sustenance
.
For
it
lies
dead
all
Winter
long
,
and
lives
not
till
after
the
Spring
,
i.
e.
when
the
Mulberry-tree
Leaves
are
grown
,
which
are
its
Food
.
The
Egg
enlivens
accordingly
as
this
Tree
blossoms
.
Or
,
if
these
Silkworms
,
were
Flies
at
first
(
as
a
[
†
](A37987-e28430-b)
†
Swammerdam
de
Insect
.
late
Learned
Naturalist
asserts
,
telling
us
that
were
only
clothed
with
a
certain
Skin
or
Coat
that
hid
their
natural
Shape
,
which
afterwards
wore
off
)
yet
the
several
Steps
and
Preparations
to
it
are
very
Remarkable
and
full
of
wonder
.
And
then
their
making
of
Silk
out
of
their
Bellies
,
the
putting
it
out
with
incredible
Swiftness
,
and
drawing
it
so
subtile
,
and
to
such
a
vast
length
,
are
as
surprizing
as
any
thing
that
hath
been
hitherto
said
.
By
reason
of
which
excellent
Workmanship
they
are
of
far
greater
value
than
all
the
Plants
and
Canes
from
whence
a
great
part
of
the
Silk
of
the
East-Indies
and
Persia
are
derived
.
By
this
means
this
sorry
contemptible
Animal
,
this
winged
Worm
is
of
such
great
use
in
the
World
;
by
this
means
this
little
despicable
Insect
becomes
more
profitable
and
serviceable
to
Man
than
the
Vast
Elephant
and
Prodigious
Whale
.
Upon
all
which
Considerations
this
single
Creature
is
an
unanswerable
Argument
of
an
Intelligent
and
Wise
Contriver
,
from
whom
alone
it
could
have
Power
and
as
't
were
Wisdom
to
effect
all
these
wondrous
things
.
And
such
also
is
the
Ant
or
Pismire
,
which
I
reckon
among
the
Winged
Insects
because
it
hath
(
as
I
have
often
observ'd
)
Wings
in
one
part
of
the
Summer
.
This
is
a
Laborious
and
Provident
Animal
,
and
is
represented
as
such
by
that
Inspired
Philosopher
,
Prov.
6.8
.
She
provideth
her
Meat
in
the
Summer
,
and
gathereth
her
Food
in
the
Harvest
.
In
which
Words
these
two
excellent
Properties
of
this
Animal
are
propounded
to
us
,
viz.
her
Diligence
and
her
Wisdom
.
The
First
appears
in
that
she
provides
her
Meat
,
she
gathers
her
Food
.
Which
is
largely
express'd
in
Natural
History
,
where
we
are
told
that
these
little
Labourers
gather
Grains
of
Corn
in
the
Fields
,
and
with
great
Pains
and
Sweating
bear
them
to
their
Repositories
which
they
have
provided
.
The
Burdens
they
carry
are
many
times
greater
than
their
Bodies
.
They
bear
some
of
the
smaller
Grains
in
their
little
Mouths
,
and
the
greater
ones
they
sometimes
shove
on
with
their
Feet
,
and
sometimes
lift
with
Head
and
Shoulders
.
They
join
in
the
Work
and
help
one
another
in
carrying
and
drawing
their
Burdens
.
If
the
Grain
be
too
big
a
Load
,
they
divide
it
:
if
it
be
dampish
,
they
lay
it
out
to
dry
in
the
Sun
and
open
Air.
If
one
of
them
that
is
not
loaden
meet
another
in
one
of
their
Narrow
Paths
,
he
will
give
him
the
Way
.
Nor
length
,
nor
roughness
of
the
Way
,
nor
the
most
scorching
Heat
of
the
Sun
make
these
little
Porters
give
over
their
Work
:
nay
at
full
Moons
they
ply
it
hard
all
Night
.
Thus
are
they
Indefatigable
in
the
gathering
and
providing
of
their
Food
:
and
Diligence
is
here
commended
to
us
under
those
Expressions
.
Secondly
,
the
Wisdom
and
Prudence
of
these
Creatures
are
remarkable
,
which
appear
in
taking
the
fittest
Seasons
for
Labour
,
the
Summer
and
Harvest
,
and
in
that
which
is
implied
in
this
,
viz.
providing
for
the
Future
,
laying
up
store
against
Winter
.
Here
it
is
to
be
noted
,
that
this
is
meant
of
this
sort
of
Insects
in
the
Eastern
Countries
;
for
an
Observing
Naturalist
tells
us
,
that
he
could
never
find
that
Ants
in
England
,
or
in
these
Northern
Regions
,
store
up
Grains
of
Corn.
Therefore
we
must
not
judg
concerning
this
Creature
from
what
we
see
at
home
:
we
must
not
question
what
Authors
have
said
of
it
,
although
we
discern
no
such
thing
in
it
in
our
own
Country
.
I
confess
it
is
something
hard
to
believe
what
Herodotus
saith
,
that
the
Indian
Ants
are
as
big
as
Sheep
,
though
Busbequius
(
a
very
Credible
Author
)
saith
the
same
.
But
this
is
certain
that
the
same
Species
of
Animals
differ
very
much
according
to
the
different
Climates
and
Regions
they
are
in
:
some
Qualities
that
are
observ'd
in
the
one
are
not
in
the
other
.
Thus
,
notwithstanding
what
we
know
concerning
Ants
in
this
Country
,
all
Natural
Historians
unanimously
report
that
in
others
they
are
great
Hoarders
of
Corn
,
and
thereby
make
Provision
for
the
Winter
.
And
they
observe
,
that
lest
the
Corn
they
carry
to
their
Granaries
should
put
forth
and
grow
,
they
bite
it
at
one
end
:
and
thence
some
think
they
have
their
Name
Nemalah
from
Namal
praecidere
,
circumcidere
,
because
they
bite
off
the
ends
of
Grains
or
Seeds
to
prevent
their
Growth
,
though
Dr.
Brown
in
his
Vulgar
Errors
saith
this
is
no
Security
against
the
growing
of
Corn.
But
whether
this
be
true
or
no
,
't
is
certain
that
these
Industrious
Gatherers
lay
up
their
Provision
safe
in
their
Cells
which
they
dig
and
make
under
Ground
,
that
they
may
be
stock'd
with
Food
to
serve
them
all
Winter
.
There
are
other
Instances
of
their
Wisdom
in
Natural
History
:
they
dispose
and
manage
their
Affairs
in
good
order
,
they
have
among
them
the
form
of
a
well-govern'd
Common-wealth
.
Yea
Pliny
saith
they
have
their
set
Fairs
and
Markets
whither
they
come
in
great
Companies
,
and
do
as
it
were
establish
Leagues
of
Friendship
,
and
converse
with
one
another
.
They
bury
their
dead
,
they
teach
the
young
to
labour
,
and
the
idle
they
expel
.
They
have
generally
three
Cells
or
Houses
;
in
one
they
live
,
in
the
other
they
breed
,
and
in
the
third
they
keep
their
Corn.
And
to
inhanse
the
Wonderfulness
of
their
Transactions
,
Solomon
adjoins
that
they
have
no
Guide
,
Overseer
or
Ruler
,
they
have
not
a
particular
Lord
or
Governour
set
over
them
,
they
are
not
under
any
One's
Command
,
as
the
Bees
are
.
They
are
reckon'd
by
Aristotle
among
those
Animals
that
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
have
no
Governour
,
and
yet
they
act
as
orderly
as
if
they
had
.
The
Wise
Man
here
advises
the
Sluggard
to
go
to
this
dumb
Teacher
,
who
instructs
not
by
Voice
but
Example
,
and
he
bids
him
consider
her
ways
,
i.
e.
(
according
to
the
Hebrew
Phrase
,
and
indeed
the
Stile
of
most
Nations
)
her
Manners
and
way
of
Living
:
unless
you
will
chuse
rather
to
embrace
the
Interpretation
of
the
Learned
Bochart
,
who
by
Ways
understands
the
several
Paths
and
Tracts
of
the
Ant.
It
is
useful
to
consider
,
to
observe
how
orderly
and
regular
these
Creatures
are
in
their
Passages
,
Intercourses
,
and
Journies
.
It
is
worth
our
taking
notice
how
busily
they
travel
,
and
by
the
often
trampling
of
their
little
Feet
wear
a
Path
even
in
hard
Flint-stones
,
how
they
disturb
not
one
another
in
their
Walks
,
but
(
as
hath
been
said
already
)
courteously
give
way
to
one
another
,
and
help
one
another
in
their
Journies
,
how
they
bear
one
anothers
Burdens
,
and
ease
one
another
if
they
see
any
overloaded
.
Thus
consider
their
ways
,
saith
Solomon
,
and
thereby
learn
to
be
wise
,
so
wise
as
to
follow
their
Example
of
Industry
and
Wisdom
,
so
wise
as
by
this
Natural
History
to
admire
and
own
the
Creator
,
who
hath
given
them
this
singular
Instinct
.
And
not
only
Solomon
,
but
several
Philosophers
,
Poets
,
Orators
,
Historians
,
Fathers
,
have
celebrated
the
Industry
and
Sagacity
of
the
Ant.
[
*
](A37987-e28990-b)
*
Hist.
Animal
.
l.
9.
c.
38.
Aristotle
,
[
†
](A37987-e29010-b)
†
Nat.
Hist.
l.
11.
&
30.
Pliny
,
[
‖
](A37987-e29030-b)
‖
Var.
Hist.
l.
1.
c.
12.
Aelian
,
have
given
us
a
particular
account
of
these
:
and
the
last
of
them
is
of
opinion
that
these
Creatures
have
[
*
](A37987-e29050-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
certain
kind
of
Divining
Sense
.
What
words
shall
I
use
,
saith
[
†
](A37987-e29080-b)
†
De
Solert
.
Animal
.
Plutarch
,
to
express
sufficiently
the
Diligence
of
the
Pismires
?
It
is
a
difficult
Task
to
give
a
perfect
account
of
the
whole
Oeconomy
and
Apparatus
of
these
Creatures
.
There
is
not
among
all
the
Great
things
of
Nature
a
sight
of
Greater
Wonders
than
they
.
Among
the
Egyptians
they
were
a
Symbol
or
Hieroglyphick
of
Knowledg
and
Prudence
.
And
so
among
the
Arabians
they
are
a
Representative
of
the
same
Vertues
.
The
Ant
is
mentioned
by
Horace
as
an
Example
of
Industry
,
[
‖
](A37987-e29150-b)
‖
Sat.
1.
Parvula
(
nam
exemplo
est
)
magni
Formica
laboris
.
And
in
respect
of
its
providing
against
Winter
,
it
is
said
by
him
to
be
—
Haud
ignara
ac
non
incauta
futuri
.
And
its
living
in
Winter
on
what
it
had
laid
up
in
Summer
is
thus
expressed
,
—
Vtitur
ante
Quaesitis
sapiens
.
—
Virgil
in
his
fourth
Aeneid
describes
them
well
,
and
so
doth
Ovid
in
the
7
th
Book
of
his
Metamorphosis
.
Tully
play'd
the
Orator
highly
when
he
said
,
[
*
](A37987-e29260-b)
*
In
formicâ
non
modò
sensus
,
sed
etiam
mens
,
ratio
,
memoria
.
De
Nat.
Deor.
l.
3.
that
in
the
Ant
there
is
not
only
Sense
but
Mind
,
Reason
and
Memory
.
The
best
Wits
both
sacred
and
profane
have
touch'd
upon
this
Subject
.
Epiphanius
in
his
Physiologus
hath
several
things
concerning
their
Industrious
Providence
.
And
(
that
you
may
see
all
Persons
conspiring
in
this
Theme
)
the
Iewish
Doctors
have
an
Exhortation
to
Prudence
in
these
words
,
My
Son
,
take
heed
that
the
Ant
be
not
wiser
than
thee
,
whilst
that
provides
her self
Food
in
the
Summer
to
serve
her
when
the
Winter
comes
,
and
thou
spendest
all
the
Day
in
Sloth
and
Idleness
.
Thus
the
Wisdom
of
this
little
Insect
is
acknowledged
and
made
use
of
by
all
sorts
of
Persons
:
and
we
know
it
could
not
have
this
Excellent
Property
of
it self
,
therefore
it
is
an
Argument
of
Divine
Wisdom
acting
in
it
.
Whether
the
Cochinele
is
to
be
numbred
among
the
Volatile
Insects
I
am
not
certain
,
but
we
are
inform'd
from
several
Modern
Relations
,
that
it
is
a
little
Animal
(
for
few
,
I
think
,
will
give
Credit
to
Pomet
,
in
his
History
of
Drugs
,
that
it
is
a
Plant
or
Grain
)
bred
on
a
little
Tree
or
Shrub
in
the
West-Indies
,
and
that
whole
Gardens
there
are
stock'd
with
it
,
which
the
People
gather
twice
a
Year
from
the
Trees
.
They
are
of
great
use
,
for
they
yield
an
Excellent
Colour
,
which
is
used
in
Dying
and
Painting
:
and
they
are
also
useful
in
a
Medical
way
,
as
being
very
Cordial
.
And
besides
Flying
Insects
there
are
Creeping
ones
;
and
all
small
Vermin
are
reckon'd
in
this
number
.
Even
these
are
in
their
kind
a
Proof
of
a
God
,
yea
and
a
very
Considerable
one
:
for
in
these
Little
Animals
we
as
plainly
read
the
Characters
of
a
Deity
as
in
those
of
a
Larger
Volume
.
For
these
contain
a
great
deal
in
a
little
;
and
the
Lesser
they
are
the
more
Admirable
is
their
Frame
,
and
consequently
their
Author
is
on
that
account
to
be
the
more
admired
.
How
wonderfully
artificial
is
the
Spider's
Web
or
House
,
as
't
is
call'd
in
the
Hebrew
,
Iob
8.14
?
How
curious
is
the
Architecture
?
How
fine
and
delicate
a
Thread
doth
it
spin
?
how
thin
and
soft
a
Web
doth
it
weave
?
And
therefore
no
meaner
an
Author
than
Aristotle
tells
us
that
Spinning
and
Weaving
were
first
learn'd
from
the
Spider
.
Thence
with
respect
to
this
Curious
Weaving
or
Spinning
it
hath
its
Greek
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Latin
Aranea
,
and
French
Araigne
,
from
the
Hebrew
arag
nevit
,
texuit
,
or
arach
textura
:
and
't
is
not
improbable
that
our
English
word
Spider
is
but
a
Corruption
of
Spinner
,
for
Spinn
is
the
German
word
for
Spider
.
And
with
this
agrees
that
Poetick
Fancy
,
that
Arachne
an
Excellent
Spinster
was
by
Pallas
turn'd
into
a
Spider
.
The
Web
which
this
Creature
works
and
spins
out
of
its
Bowels
,
is
by
it
framed
on
purpose
to
be
a
Net
or
Trap
to
catch
Flies
,
which
are
a
great
part
of
her
Livelihood
.
And
that
you
may
be
perswaded
of
the
truth
of
what
Solomon
saith
,
that
the
Spider
is
one
of
those
things
which
are
exceeding
wise
,
Prov.
30.24
.
you
may
observe
that
this
Web
is
with
admirable
Art
and
Subtilty
fram'd
by
her
for
that
very
end
.
It
is
hung
and
fastned
according
to
the
Rules
of
Mathematicks
,
for
the
Lines
of
it
are
drawn
exactly
from
the
Center
to
the
Circumference
,
and
back
again
from
the
Circumference
to
the
Center
with
parallel
Distances
.
It
is
from
the
Accuracy
of
this
Geometrick
Workmanship
,
that
this
Cunning
Artist
immediately
feels
the
touching
of
its
Web
by
a
Fly
,
or
any
such
other
little
Insect
,
whereupon
it
forthwith
seizes
on
it
as
Prey
.
And
that
this
may
the
more
effectually
be
done
,
this
Hunter
after
he
hath
spread
his
Net
,
cunningly
hides
himself
in
his
Covert
,
that
the
Flies
may
not
espy
him
.
And
if
we
may
credit
[
*
](A37987-e29610-b)
*
Dr.
Power
.
one
who
hath
been
very
conversant
with
this
sort
of
Creatures
,
this
alone
,
of
all
Animals
,
hath
a
multiplicity
of
Eyes
,
and
so
its
extrordinary
Sight
as
well
as
Feeling
fits
it
for
its
Work
,
both
which
are
a
Divine
Donation
.
Some
by
the
help
of
Microscopes
have
discovered
very
Remarkable
things
in
the
Structure
of
Lice
and
Fleas
(
for
a
True
Virtuoso
hath
Glasses
for
these
as
well
as
for
the
Stars
)
.
Muffet
and
Power
tell
us
of
the
escalop'd
Protuberancies
of
the
Body
of
a
Louse
,
and
the
Gantlet-work
of
all
its
Parts
.
They
tell
us
that
the
Heads
,
Bodies
and
Limbs
of
Fleas
are
of
polish'd
Armour-work
;
and
,
that
we
may
not
wonder
how
these
puny
Creatures
can
frisk
and
curvet
in
their
heavy
Armour
,
we
must
know
that
this
is
most
artificially
fastned
and
jointed
with
Jemmars
,
which
are
so
excellently
contriv'd
that
they
facilitate
the
nimble
Motion
of
all
the
Parts
.
The
reason
why
they
are
thus
armed
Cap-a-pe
,
like
Cuirassers
in
War
,
is
that
they
might
not
be
hurt
by
the
great
Leaps
they
take
:
to
which
purpose
they
have
an
excellent
Eye
,
the
better
to
look
before
they
leap
.
At
their
Snouts
is
fix'd
a
Proboscis
or
hollow
Trunk
,
by
which
they
both
punch
the
Skin
and
suck
the
Blood
through
it
,
leaving
that
Central
Spot
in
the
middle
of
the
Flea-biting
where
the
Proboscis
or
Probe
entred
.
And
many
other
Notable
Observations
there
are
concerning
this
silly
Insect
,
from
whence
we
may
gather
it
is
the
Workmanship
of
some
Divine
Hand
.
Wherefore
it
was
St.
Augustine's
devout
Query
,
Quis
disposuit
membra
culicis
&
pulicis
?
Who
hath
disposed
and
set
in
order
the
several
Joints
and
Members
of
a
Gnat
or
a
Flea
?
Who
hath
given
them
that
excellent
Contexture
of
Parts
?
Lastly
,
Mites
,
Nature's
minimum
quod
sic
,
a
thousand
whereof
do
not
weigh
one
single
Grain
,
are
of
a
Structure
that
is
most
strange
and
wonderful
.
Those
that
have
taken
pains
to
search
into
these
Diminutive
Beings
by
the
assistance
of
Modern
Glasses
,
(
those
Spectacles
whereby
we
may
see
to
read
the
smallest
Hand
of
Nature
)
acquaint
us
that
they
have
peculiar
Vessels
to
convey
their
Spirits
,
and
have
Parts
and
Organs
inservient
to
Sensation
,
Nutrition
,
Motion
,
&c.
Here
we
may
behold
and
admire
in
what
narrow
Bounds
,
in
how
little
a
Particle
of
Matter
Life
may
be
exerted
,
and
exercise
all
its
different
Functions
.
And
all
the
Men
under
Heaven
(
and
I
might
add
,
all
the
Angels
in
it
)
are
not
able
to
give
these
Powers
of
Life
and
Sense
to
any
Being
,
nor
have
they
Skill
or
Ability
to
restore
them
to
them
when
they
are
deprived
of
them
.
Therefore
here
we
discern
the
true
Source
of
Life
and
of
Existence
it self
,
even
Him
who
is
so
often
call'd
in
a
signal
manner
the
Living
God
.
To
conclude
,
as
Solomon
saith
of
the
Ants
,
so
we
may
say
of
all
Insects
,
they
are
a
People
not
strong
,
Prov.
30.25
.
they
are
puny
and
feeble
Creatures
,
and
some
of
them
may
seem
to
be
altogether
Useless
,
and
might
very
well
be
spared
in
the
Great
Heap
of
Beings
:
if
they
where
wholly
destroy'd
and
all
the
Brood
of
them
annihilated
,
it
may
seem
a
Courtesy
to
Mankind
,
who
are
often
pester'd
with
them
.
But
this
is
the
reasoning
of
Ignorance
and
Presumption
,
for
it
becomes
us
not
to
dislike
the
Workmanship
of
Heaven
,
be
it
never
so
little
and
weak
:
and
we
must
remember
that
what
it
wants
in
Bulk
and
Strength
is
recompensed
some
other
way
.
An
Insect
is
an
Argument
of
the
Divine
Wisdom
as
well
as
an
Animal
of
the
first
Magnitude
.
Even
the
pettiest
Creatures
in
some
respect
far
surpass
these
.
CHAP.
XI
.
It
is
from
a
Divine
Author
that
all
Animals
are
fashion'd
and
contrived
in
their
Parts
and
Organs
,
in
their
Senses
and
Faculties
,
according
to
the
Employment
,
Use
and
End
for
which
they
are
serviceable
.
The
Natural
Propension
in
them
to
propagate
their
Kind
is
from
God
.
So
is
their
Sagacity
.
This
latter
is
voted
for
Reason
by
some
Writers
;
who
also
attribute
Speech
to
them
.
It
is
proved
that
this
is
groundlesly
asserted
,
and
that
Reason
is
the
Sole
Prerogative
of
those
Beings
that
are
capable
of
Religion
.
To
those
who
object
the
Uselesness
,
nay
Hurtfulness
of
several
Animals
,
(
as
if
this
were
an
Argument
against
Providence
)
it
is
answered
,
1.
Though
we
are
not
able
to
assign
the
Vse
of
some
Creatures
,
yet
it
doth
not
follow
thence
that
they
are
Vseless
.
2.
The
Creatures
which
seem
most
Vile
are
a
Foil
to
the
rest
.
3.
There
is
something
worthy
of
our
Observation
in
every
one
of
them
.
4.
Some
of
these
are
Food
for
others
.
5.
Most
of
them
are
useful
to
Mankind
in
a
Medical
way
.
The
Author's
Conjecture
concerning
the
benefit
of
Gnats
,
Fleas
,
Lice
,
Flies
,
Spiders
.
Venomous
Creatures
carry
an
Antidote
with
them
.
6.
The
most
hurtful
Animals
may
be
beneficial
to
Man
as
Crosses
and
Afflictions
are
,
which
are
welcome
to
the
Vertuous
.
7.
That
they
generally
do
so
little
harm
,
when
they
are
able
to
do
so
much
,
is
a
Manifestation
of
the
Divine
Care
and
Providence
.
8.
The
Enjoyment
of
their
Essence
is
from
the
Divine
Bounty
,
which
none
ought
to
repine
at
.
9.
They
are
made
use
of
by
God
sometimes
to
plague
notorious
Offenders
.
Lastly
,
That
any
Creatures
are
Noxious
,
proceeds
from
the
Sin
of
Man
,
and
the
Curse
which
followed
it
:
wherefore
we
have
no
reason
to
complain
of
them
,
or
to
question
the
Goodness
and
Providence
of
God
.
The
Vast
Numbers
and
Various
Kinds
of
Insects
are
some
Proof
of
their
Vsefulness
.
All
Creatures
are
someways
Good
,
and
made
for
some
Vse
.
Though
we
do
not
see
their
Vsefulness
at
present
,
after●
Ages
may
discover
it
.
THUS
I
have
particularly
instanced
in
the
Works
of
the
Creation
,
and
have
shew'd
that
the
Existence
and
Providence
of
God
are
to
be
seen
in
them
all
.
Especially
as
to
Animals
,
this
grand
Truth
appears
to
be
undeniable
,
viz.
that
they
are
all
fram'd
and
shap'd
exactly
according
to
the
several
Ends
and
Uses
they
were
designed
for
:
which
is
an
irrefragable
Evidence
of
an
infinitely
Wise
Contriver
and
Disposer
.
The
Hare
and
Hart
that
are
very
fearful
have
swift
Feet
to
fly
away
:
and
the
timorous
Dove
hath
swift
Wings
.
So
the
most
fearful
Animals
have
the
quickest
hearing
,
as
the
Hart
and
Hare
,
the
Coney
,
&c.
by
this
means
Nature
takes
care
for
their
Safety
,
that
they
may
secure
themselves
by
flight
.
To
the
Boar
that
is
fierce
and
pugnacious
are
given
prominent
Tusks
,
to
the
Lion
Teeth
and
Paws
of
a
peculiar
make
.
Beasts
that
have
no
other
way
to
defend
themselves
are
supplied
with
Horns
.
Those
Creatures
which
are
for
working
or
travelling
,
as
Oxen
,
Horses
,
Mules
,
Asses
,
Camels
,
Dromedaries
,
have
such
Hoofs
as
are
capable
of
being
shod
,
that
they
may
thereby
be
the
more
serviceable
To
Birds
are
given
Feathers
,
for
the
Lightness
of
their
flying
,
and
also
Claws
and
Beak
as
proper
Instruments
in
order
to
the
Foo●
they
live
upon
.
And
briefly
,
all
Animals
a●●
furnish'd
with
proper
Organs
.
Fowls
are
fitted
by
the
frame
of
their
Bodies
to
the
Element
they
converse
in
.
So
Fishes
are
shaped
purposely
for
the
Water
,
and
Beasts
for
the
Earth
:
and
all
the
Parts
of
these
several
Animals
are
accommodated
to
their
peculiar
Uses
and
Purposes
.
[
*
](A37987-e30310-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mich.
Glyc
.
Annal.
pars
1.
God
hath
given
them
particular
Figures
and
Operations
as
to
their
Bodies
according
to
the
Indoles
of
their
sensitive
Souls
,
as
Aristotle
well
said
,
if
he
be
rightly
quoted
by
one
of
the
Antients
.
Their
outward
Texture
is
fitted
to
their
inward
Faculty
and
Nature
.
There
are
certain
Reasons
to
be
assign'd
of
every
distinct
frame
of
Bodies
in
Brutes
.
It
is
not
without
cause
that
they
are
thus
and
thus
shap'd
,
and
not
otherwise
:
and
whence
is
this
but
from
a
Divine
Author
?
Also
,
the
Natural
Instinct
which
is
in
these
Creatures
to
propagate
their
Kind
,
shews
that
it
was
from
a
Higher
Power
and
Principle
,
that
is
,
such
a
one
that
is
Intelligent
,
and
intends
the
Good
and
Preservation
of
the
World
.
And
Providence
is
particularly
seen
in
this
,
that
Animals
that
are
shorter
liv'd
have
a
great
many
little
ones
,
and
produce
them
often
,
as
Dogs
,
Swine
,
all
Birds
and
Fishes
;
the
frequent
Production
reparing
the
short
living
.
But
those
Creatures
that
live
longer
breed
seldomer
,
and
one
at
a
time
generally
,
as
Elephants
,
Deers
,
Horses
,
&c.
And
here
't
is
observable
also
,
that
the
less
perfect
Animals
are
soonest
set
up
;
because
they
decline
and
make
an
end
apace
,
therefore
they
begin
sooner
.
And
that
Sagacity
which
we
have
so
often
observ'd
to
be
in
Brutes
(
yea
in
the
very
Insects
)
is
an
Evidence
that
they
are
the
Workmanship
of
a
Wise
Maker
,
and
are
guided
by
a
Wise
Director
.
Besides
what
hath
been
said
already
,
we
might
mention
how
the
angry
Porcupine
knows
when
it
is
his
time
to
dart
sorth
his
Bristles
to
wound
his
Adversary
;
the
Ichneumon
(
the
Rat
of
Nilus
)
takes
the
opportunity
of
the
Crocodile's
gaping
and
leaps
into
his
Mouth
,
and
thence
descends
into
his
Belly
,
and
so
dispatches
him
:
the
Iackal
hunts
always
with
the
Lion
for
part
of
his
Prey
:
and
withal
it
is
observable
,
that
this
latter
cannot
be
without
the
assistance
of
the
former
,
for
he
is
neither
swift
nor
quick-scented
,
and
therefore
is
happily
befriended
by
the
Iackal
,
who
hath
both
these
Properties
,
and
so
he
is
a
fit
Caterer
for
the
other
.
Therefore
this
may
be
the
meaning
of
the
Psalmist
,
Psal.
104.21
.
The
young
Lions
roar
after
their
Prey
,
and
seek
their
Meat
from
God
;
they
seek
it
and
procure
it
in
this
notable
way
,
which
is
by
the
singular
Providence
of
God
.
This
their
natural
way
of
getting
their
Food
is
call'd
seeking
it
from
God
,
because
he
hath
given
them
this
particular
Instinct
and
Sagacity
.
And
several
other
strange
Expedients
and
Methods
which
Animals
use
in
providing
their
Food
,
making
their
Dens
and
Nests
,
avoiding
things
noxious
and
hurtful
,
and
consulting
their
Safety
and
Welfare
,
&c.
are
palpable
Indications
of
that
Over-ruling
Wisdom
which
they
are
acted
by
.
Some
have
lash'd
out
too
far
here
,
and
have
from
this
Consideration
,
viz.
the
great
Sagacity
of
Brutes
,
attempted
to
prove
that
they
are
Rational
.
Plutarch
hath
a
whole
[
*
](A37987-e30520-b)
*
Libr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Treatise
in
favour
of
this
.
The
Pythagoreans
held
the
same
,
and
it
was
grounded
on
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Democritus
,
Empedocles
,
and
other
Philosophers
were
of
this
Opinion
,
as
[
†
](A37987-e30560-b)
†
Eclog.
Phys.
Stobaeus
relates
.
And
we
learn
from
Sextus
Empiricus
that
it
was
asserted
of
old
,
that
[
‖
](A37987-e30590-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pyrrh
.
Hypot
.
l.
2.
c.
5.
no
Animal
is
Irrational
,
but
that
they
are
all
capable
of
Understanding
and
Science
.
Porphyrius
is
very
warm
on
the
same
Argument
,
and
makes
it
the
grand
Foundation
of
his
Discourse
concerning
Abstinence
:
for
therefore
he
saith
we
ought
to
refrain
from
feeding
on
any
sort
of
Animals
,
because
they
are
,
like
our selves
,
Rational
Beings
.
Justice
extends
to
them
as
well
as
to
those
of
our
own
kind
,
or
rather
they
are
of
our
own
kind
,
and
therefore
we
must
be
just
to
them
,
and
consequently
we
must
not
take
away
their
Lives
,
for
killing
them
is
Injuring
them
.
And
several
other
things
he
offers
to
prove
this
Opinion
.
Indeed
,
to
give
this
Author
his
due
,
he
saith
as
much
for
the
Rationality
of
Brutes
as
can
possibly
be
suggested
.
Nothing
can
be
more
Ingenious
and
Plausible
than
what
he
hath
deliver'd
,
so
that
Brutes
are
for
ever
oblig'd
to
him
for
his
Endeavours
of
this
sort
.
Nay
,
he
and
some
others
go
further
,
telling
us
that
they
have
not
only
Reason
but
Speech
,
and
that
as
there
are
different
Species
of
Brutes
,
so
there
are
of
Languages
too
,
in
which
they
understand
one
another
.
And
some
Philosophers
of
old
,
as
Melampus
,
Tiresias
,
Thales
,
Apollonius
Tyanaeus
,
and
Pliny
(
if
A.
Gellius
saith
true
of
him
)
pretended
that
they
understood
them
:
and
Porphyrius
was
so
foolish
as
to
believe
it
:
and
[
*
](A37987-e30690-b)
*
Pyrrhon
.
Hyporyp
.
l.
1.
Sextus
the
Emperick
had
the
same
Thoughts
.
It
is
true
,
some
Brutes
have
a
way
of
communicating
with
one
another
,
i.
e.
by
the
Noise
they
make
they
signify
to
one
another
their
natural
Propensions
and
Desires
:
thus
Hens
hold
some
vocal
Correspondence
with
their
young
ones
,
&c.
If
this
be
all
they
mean
by
using
a
Language
,
we
acknowledg
it
;
but
we
cannot
but
add
,
that
it
is
improper
and
absurd
to
call
an
Inarticulate
Sound
a
Language
or
Speech
.
Nor
can
Brutes
in
general
be
said
to
have
or
use
this
,
when
it
is
found
but
in
few
of
them
,
and
especially
when
it
is
only
an
Expression
of
their
natural
Instincts
,
and
not
of
any
internal
Reason
that
they
are
owners
of
.
Had
there
been
any
such
thing
as
the
Language
of
Brutes
,
wer
should
have
heard
of
it
from
the
Inquisitive
Augurs
among
the
old
Romans
.
If
there
had
been
any
such
Notion
among
the
wisest
of
the
Pagans
,
most
certainly
they
would
have
made
Divinations
from
this
.
But
it
appears
that
they
had
no
such
apprehension
,
and
among
all
their
ways
of
Augury
(
which
was
from
what
they
could
possibly
observe
in
Animals
)
we
have
not
a
Word
of
this
;
we
never
read
that
any
of
their
Soothsayers
pretended
to
prognosticate
from
the
Language
of
brute
Beasts
.
Which
plainly
shews
that
this
was
a
groundless
odd
Fancy
of
a
few
Men
,
and
is
no
Proof
of
the
Rationality
of
Beasts
,
which
is
the
thing
they
aim
at
.
There
were
some
Iews
likewise
(
as
well
as
Pagans
)
that
held
there
is
Reason
and
Understanding
properly
so
call'd
in
Beasts
.
Philo
was
so
deluded
as
to
be
of
this
Number
,
and
Maimonides
and
some
other
Rabbies
follow'd
him
.
Yea
,
[
*
](A37987-e30820-b)
*
Lactantius
de
Irâ
Dei
,
cap.
7.
one
of
the
Christian
Writers
(
who
was
a
Novice
in
Philosophy
as
well
as
Divinity
)
maintains
the
Reasonableness
of
Brutes
,
and
holds
that
they
use
a
Language
.
And
there
are
some
Moderns
who
almost
forfeit
their
Rational
Nature
by
pleading
for
that
of
Brutes
.
But
all
Persons
void
of
Prejudice
and
vain
Conceit
exclude
these
Creatures
from
partaking
of
Reason
strictly
so
call'd
,
and
only
acknowledg
a
bare
Semblance
or
Shew
of
it
in
them
.
Which
is
the
very
thing
that
the
Old
Stagirite
long
since
asserted
,
[
*
](A37987-e30860-b)
*
Hist.
Animal
.
l.
8.
c.
3.
There
is
,
saith
he
,
another
kind
of
Prudence
,
Art
and
Wisdom
in
Brutes
:
and
in
the
same
Place
he
calls
it
an
Image
or
Resemblance
of
Prudence
.
As
specious
as
it
is
,
it
is
founded
in
these
two
,
Memory
and
Sense
.
The
quickness
of
both
these
produceth
those
Actions
in
them
which
have
some
appearance
of
Reason
,
some
faint
Glimmerings
of
Intellectual
Light
.
And
let
me
add
this
,
(
which
gives
the
true
account
of
this
matter
,
and
is
a
great
Argument
of
the
Divine
Prudence
and
Management
)
these
Creatures
are
endued
with
this
wonderful
excellency
of
Memory
and
Acuteness
of
their
Senses
(
insomuch
that
they
surpass
Man
)
because
they
are
destitute
of
Reason
which
is
Man's
Prerogative
.
For
Reason
is
principally
in
order
to
Religion
,
to
the
knowing
and
enjoying
of
God
,
and
understanding
the
Means
in
order
to
that
end
.
The
Maker
and
Governour
of
the
Universe
hath
wisely
compensated
the
want
of
this
in
Brutes
by
bestowing
on
them
a
transcendent
Sharpeness
as
to
the
other
,
especially
the
Corporeal
Senses
,
which
are
more
quick
and
apprehensive
in
them
than
in
those
of
Humane
Race
.
Eagles
and
some
other
Fowls
are
more
quick-sighted
than
Men.
Some
sorts
of
Dogs
are
note
for
their
excellent
Smelling
,
(
though
any
Considerate
Man
may
see
that
this
excellent
Quality
is
not
so
much
for
themselves
as
for
their
Masters
,
for
the
Benefit
and
Advantage
of
their
Owners
)
yea
most
Beasts
have
a
wonderful
Acuteness
and
Dexterity
as
to
their
Outward
Senses
above
Men
,
and
that
because
God
hath
bestowed
some
better
thing
upon
Man
,
viz.
a
Rational
Soul
.
In
which
respect
it
is
said
,
He
teacheth
us
more
than
the
Beasts
of
the
Earth
,
and
maketh
us
wiser
than
the
Fowls
of
Heaven
,
Job
35.11
.
Therefore
Pliny
and
Plutarch
,
who
blame
the
Conduct
of
Nature
because
all
Creatures
are
armed
but
Man
,
who
comes
helpless
into
the
World
,
talk
very
unphilosophically
,
for
they
seem
to
forget
that
Man
hath
Reason
,
which
is
better
than
Horns
,
Shells
,
&c.
They
speak
as
if
they
were
unacquainted
with
the
Excellent
and
Noble
Nature
of
this
Faculty
,
which
is
far
superiour
to
all
that
is
in
Brutes
,
and
shews
the
great
and
singular
Felicity
of
Man
,
viz.
that
it
consists
not
in
the
Operations
of
the
lower
Faculties
,
but
in
the
Perfections
of
the
Rational
Endowments
.
It
remains
now
that
I
answer
an
Objection
,
and
then
put
a
Period
to
this
Part
of
my
Undertaking
.
It
may
be
said
,
Are
there
not
many
Useless
and
Superfluous
Animals
in
the
World
?
Yea
,
is
there
not
a
great
Number
of
Hurtful
and
Mischievous
Creatures
on
the
Earth
,
and
in
the
Air
,
and
't
is
likely
in
the
Waters
too
?
How
can
a
Wise
Providence
be
proved
from
the
Existence
of
such
Creatures
,
as
Foxes
,
Otters
,
Weesels
,
Pole-Cats
,
Rats
and
Mice
?
To
what
purpose
could
Spiders
,
Flies
,
Fleas
,
Lice
,
Wasps
,
Hornets
,
Caterpillars
;
or
Owls
,
Kites
,
Valtures
;
or
Frogs
,
Toads
,
Serpents
,
Vipers
,
Scorpions
be
made
?
Doth
not
the
Troublesome
Existence
of
these
Creatures
prove
rather
a
Carelessness
in
the
Divine
Management
than
a
Provident
Care
of
the
World
?
I
answer
,
1.
Though
we
cannot
reach
the
Final
Cause
of
some
created
things
,
though
we
know
not
the
use
of
them
,
yet
it
follows
not
thence
that
they
are
of
no
use
.
There
may
be
Reasons
that
we
do
not
know
,
why
God
made
them
:
and
there
may
be
a
Reason
why
those
Reasons
are
not
known
to
us
.
Some
Persons
will
be
asking
a
Rational
Account
of
every
thing
in
Nature
,
but
nothing
is
more
Unreasonable
and
Impertinent
than
to
demand
this
always
.
If
it
should
be
asked
why
the
Cock
rather
than
any
other
Fowl
gives
warning
of
the
Sun
's
appearing
,
and
crows
before
it
rises
?
a
Man
may
make
a
shift
to
find
some
Answer
,
but
I
question
whether
it
would
carry
any
solid
Reason
or
Weight
with
it
.
If
it
should
be
demanded
why
the
People
about
the
Magellanick
Streights
are
white
,
and
those
about
the
Cape
of
Good
Hope
are
black
,
seeing
both
of
them
are
under
the
same
Tropick
,
I
believe
it
would
be
difficult
to
give
such
a
Solution
as
is
satisfactory
.
If
a
Man
should
be
ask'd
why
Bays
or
Lawrel-leaves
rather
than
others
crackle
in
the
Fire
?
I
do
not
apprehend
what
Answer
he
can
return
,
unless
he
should
give
a
witty
one
instead
of
a
wise
one
,
viz.
that
whilest
other
Leaves
burn
silently
,
these
being
the
antient
Rewards
of
Victors
,
and
used
in
Loud
Triumphs
,
make
a
Noise
even
in
the
Flames
,
and
personate
Fame's
Trumpet
when
they
are
expiring
.
And
a
hundred
more
Questions
might
be
ask'd
which
none
can
reply
to
with
any
satisfaction
to
himself
or
others
.
Therefore
a
Wise
Philosopher
will
not
pretend
to
salve
all
things
.
This
one
would
think
might
suffice
in
the
present
Case
,
supposing
that
there
were
no
Reason
to
be
assigned
of
God's
making
the
foresaid
Creatures
:
but
I
shall
very
soon
let
you
see
that
there
is
.
It
is
true
,
if
we
could
say
of
any
Animal
,
and
prove
it
,
that
it
was
made
to
no
purpose
,
then
God's
Wisdom
is
impeached
:
for
to
make
a
thing
to
no
End
,
Design
and
Purpose
,
is
unworthy
of
the
Wise
Creator
.
But
we
can
never
prove
that
this
or
that
Creature
was
made
to
no
end
at
all
:
for
though
we
are
ignorant
of
any
End
,
yet
there
may
be
one
.
They
may
be
of
some
use
,
though
we
are
not
able
to
assign
it
.
Nay
we
are
sure
they
were
made
for
some
use
because
they
were
made
by
Wisdom
it self
.
But
it
is
unreasonably
required
that
All
Phaenomena
should
be
solv'd
,
that
we
should
know
certainly
the
Design
of
God
in
every
thing
.
We
ought
modestly
to
enquire
into
the
particular
Usefulness
of
things
,
why
this
or
why
that
was
made
.
What
tho
our
shallow
Understandings
cannot
guess
at
the
Purpose
and
Project
of
Heaven
?
Must
we
therefore
deny
that
there
is
any
at
all
?
This
is
unpardonable
Folly
and
Presumption
if
it
be
persisted
in
.
Therefore
let
us
not
be
guilty
of
such
Language
as
this
,
it
had
been
better
that
such
or
such
a
Creature
had
not
been
made
,
for
it
is
to
no
purpose
,
't
is
of
no
use
.
This
is
a
rash
Censuring
of
the
Almighty
,
this
is
carping
at
the
Works
of
God
,
yea
this
is
charging
God
with
Folly
,
and
consequently
is
no
other
than
Blasphemy
.
But
,
2.
We
know
the
Vses
and
Ends
of
these
very
Creatures
against
which
the
Objection
lies
,
and
therefore
it
is
groundless
and
of
no
Force
.
For
,
1.
These
Creatures
aforenamed
are
appointed
of
God
to
be
a
Foil
to
the
rest
.
When
we
see
these
troublesom
and
noxious
Animals
,
we
have
thence
occasion
given
us
to
observe
and
admire
,
to
value
and
praise
God
for
those
other
parts
of
the
Creation
which
are
every
ways
so
beneficial
to
us
,
and
are
accompanied
with
no
Inconveniencies
.
We
should
not
sufficiently
Prize
these
,
nor
be
sensible
how
serviceable
they
are
to
us
,
if
we
did
not
sometimes
behold
the
others
,
yea
and
feel
part
of
some
Incommodity
which
goes
along
with
them
.
The
one
are
necessary
to
set
off
and
commend
the
other
:
and
this
useful
Diversity
and
Variety
in
the
Creatures
are
for
the
Perfection
and
Harmony
of
the
World
.
This
is
the
first
positive
Reply
to
the
Objection
.
2.
These
Creatures
,
even
those
of
them
that
are
the
meanest
,
set
forth
God's
Power
and
Wisdom
,
and
therefore
are
not
useless
.
There
is
something
very
Observable
in
every
one
of
these
;
their
Make
,
their
Rise
,
their
Shape
,
their
Contrivance
,
their
particular
Instinct
and
Operations
administer
abundant
matter
to
us
,
whence
we
may
certainly
infer
the
Reality
and
Truth
of
these
two
Divine
Attributes
;
that
is
,
we
may
gather
from
what
we
see
in
these
Creatures
,
that
he
that
gave
them
their
Being
is
infinitely
Powerful
and
Wise
:
for
there
are
the
plain
Tracks
and
Marks
of
those
Divine
Excellencies
in
them
.
It
is
a
high
Flight
of
a
very
Philosophical
Man
,
The
least
Fly
[
*
](A37987-e31310-b)
*
Malebranch
Search
after
Truth
,
book
4.
chap.
7.
,
saith
he
,
discovers
more
the
Power
and
Wisdom
of
God
to
those
that
attentively
consider
it
,
without
being
prejudiced
by
its
smalness
,
than
all
that
the
Astronomers
know
of
the
Heavens
.
3.
That
Choice
Attribute
of
God
,
his
Goodness
,
is
discover'd
in
these
Creatures
,
for
they
are
of
real
Benefit
and
Advantage
,
and
that
on
several
Accounts
.
First
,
they
are
beneficial
to
one
another
,
for
some
of
these
mention'd
in
the
Objection
are
Food
to
others
.
Owls
feed
on
Frogs
,
Rats
and
Mice
,
and
other
Vermin
.
Flies
and
Gnats
and
other
Insects
are
the
Chief
Sustenance
of
some
Fowls
.
In
the
Eastern
Countries
Serpents
are
commonly
fed
upon
by
Stags
and
Harts
.
And
if
we
were
at
leisure
to
search
further
into
Natural
History
,
there
might
be
more
Instances
produced
to
this
purpose
.
Here
then
is
a
plain
and
direct
Use
of
these
Animals
,
and
this
use
is
for
the
Good
and
Advantage
of
their
Fellow-creatures
.
If
God
makes
one
Creature
to
be
Meat
for
another
,
it
is
so
far
Beneficial
.
Again
,
these
very
Creatures
(
as
mischievous
as
some
of
them
are
)
are
really
Beneficial
to
us
:
for
some
parts
of
them
are
made
use
of
in
Medicks
,
and
with
good
Success
,
as
the
Learnedest
Physicians
attest
.
A
Wolf
is
useful
in
Physick
,
and
so
is
an
Otter
,
and
so
are
Mice
and
Moles
.
A
Fox's
Lungs
are
good
for
Astmaticks
,
according
to
Dioscorides
,
l.
2.
c.
41.
and
his
Liver
is
useful
for
the
like
Purpose
,
according
to
Pliny
,
l.
28.
c.
13.
and
Celsus
,
l.
4.
c.
4.
The
Flesh
of
an
Hedg-hog
is
a
Remedy
against
the
Elephantiasis
,
Dioscor
.
l.
2.
c.
2.
It
s
Liver
being
dried
is
good
against
Convulsions
,
saith
the
same
Writer
;
and
he
tells
us
that
it
helps
the
Diseases
of
the
Reins
,
in
the
same
Chapter
.
The
Blood
of
a
Weesel
cures
the
Leprosy
aforementioned
,
call'd
Elephantiasis
,
Plin.
l.
30.
c.
13.
It
is
it self
effectual
against
Poison
,
Dioscor
.
l.
2.
c.
27.
The
Ashes
of
it
being
drunk
are
available
against
the
Falling-sickness
,
Plin.
l.
30.
c.
4.
It
s
Blood
is
good
against
this
Disease
,
Dioscor
.
l.
2.
c.
27.
The
very
Dung
of
several
Beasts
is
particularly
mention'd
among
Physicians
as
useful
.
Toads
dried
and
reduced
to
Pouder
,
and
otherwise
prepared
,
have
a
Medical
Virtue
.
Earth-worms
(
which
are
reckon'd
by
most
as
a
Useless
sort
of
Creatures
)
are
several
ways
made
use
of
in
Physick
.
They
knit
and
strengthen
the
Nerves
,
Dioscor
.
l.
2.
c.
72.
they
cure
Sores
and
Maladies
in
the
Ears
,
Galen
,
l.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
are
used
for
the
Teeth
,
Plin.
l.
30.
c.
3.
and
against
the
Stone
,
l.
30.
c.
8.
and
several
other
Distempers
.
Cantharides
are
useful
against
the
Jaundice
,
●aith
the
Great
Hippocrates
,
Lib.
de
Intern
.
Affect
.
and
for
other
Purposes
he
mentions
them
.
Spiders
were
of
Virtue
against
Fevers
,
especially
Tertians
,
Dioscor
.
l.
2.
c.
68.
Their
Web
is
useful
in
Wounds
,
say
Dioscorides
,
Galen
,
Pliny
.
Millepedes
or
Hog-lice
are
often
commended
by
the
same
Persons
for
several
Uses
.
Ant
's
Eggs
are
medicinal
,
Plin.
l.
29.
c.
ult.
and
l.
30.
c.
15.
Nay
,
Moths
have
their
use
,
as
Pliny
saith
,
l.
29.
c.
ult
.
A
Gnat
burnt
to
Pouder
,
and
applied
to
a
Scab
,
kills
it
;
Hildegard
.
Phys.
l.
4.
I
could
produce
a
great
Number
of
Modern
Authors
who
attest
the
Medical
Use
of
most
of
these
Creatures
,
but
I
think
it
will
not
be
expected
here
.
As
for
those
Troublesom
Insects
which
I
mention'd
last
,
viz.
Gnats
,
this
perhaps
may
be
said
with
Truth
,
that
when
they
sting
People
,
and
so
far
do
them
harm
,
they
may
at
the
same
time
do
them
a
Courtesy
;
for
tho
they
leave
some
poinant
Atoms
in
their
Flesh
,
yet
they
,
it
is
likely
,
suck
out
,
and
carry
away
with
them
those
that
are
much
worse
,
and
would
have
proved
hurtful
to
their
Bodies
if
they
had
not
been
exhausted
by
these
disturbing
Animals
.
I
confess
I
never
read
in
any
Author
that
a
Flea
hath
any
medical
Efficacy
in
it
,
yet
there
are
five
hundred
Books
written
in
that
Faculty
which
I
never
perused
,
and
so
I
am
not
certain
but
that
some
one
of
them
may
mention
this
Insect
as
useful
in
a
Physical
way
.
But
suppose
no
such
thing
appears
in
any
Writer
,
yet
we
cannot
thence
conclude
that
it
is
wholly
Useless
,
because
(
as
I
said
before
)
there
may
be
Uses
of
things
which
we
are
ignorant
of
.
If
I
may
conjecture
,
it
is
not
improbable
that
both
these
and
Lice
,
which
are
reckon'd
very
incommodious
,
(
and
are
so
)
may
in
a
very
great
degree
be
serviceable
sometimes
to
the
Body
of
Man
.
Who
knows
but
that
the
former
may
be
useful
among
poor
People
by
a
plentiful
Phlebotomy
,
and
save
them
the
Charges
of
a
Lancet
,
and
clear
them
of
the
worst
of
their
Blood
gratis
?
And
it
is
not
unreasonable
to
think
that
both
these
and
the
latter
purge
some
Bodies
of
particular
ill
Humours
,
which
they
suck
up
and
live
upon
:
These
Vermine
to
which
Human
Bodies
are
incident
,
are
as
necessary
perhaps
to
them
at
some
times
as
some
of
those
Emunctories
which
God
hath
placed
there
to
drain
off
superfluous
Choler
,
Phlegm
,
&c.
The
like
we
may
say
as
to
Toads
and
Serpents
,
Vipers
,
and
other
Poisonous
Creatures
in
respect
of
the
Earth
.
They
are
made
to
lick
up
the
putrified
and
malignant
Matter
from
it
,
and
thereby
to
purge
it
of
what
might
be
hurtful
to
Fruits
and
Plants
.
This
is
the
true
reason
why
there
are
Venomous
Creatures
,
and
not
that
which
Pliny
assigns
,
viz.
that
[
*
](A37987-e31990-b)
*
Nat.
Hist.
l.
2.
c.
63.
our
Mother
Earth
out
of
Pity
and
Compassion
towards
us
brings
forth
Poisons
,
that
by
them
we
may
dispatch
our selves
out
of
this
wretched
Life
with
an
easy
Draught
,
without
Wounds
or
Blood-shed
.
Flies
,
of
which
sort
of
Insects
there
is
such
a
vast
number
,
are
serviceable
,
I
conceive
,
to
the
meliorating
of
the
Air
,
for
this
is
their
Food
generally
,
and
they
suck
in
the
worst
part
of
this
Element
,
(
as
we
may
gather
from
their
hanging
about
any
thing
that
is
putrid
and
corrupt
)
and
so
refine
and
purify
it
.
The
same
is
to
be
said
of
Spiders
,
and
some
other
Insects
.
So
Ravens
and
some
other
Creatures
devour
the
Carcases
of
Beasts
that
are
cast
into
the
Fields
,
for
they
feed
upon
Carrion
,
and
therein
do
great
Service
,
because
by
this
means
corrupted
Bodies
and
all
manner
of
Filth
are
taken
out
of
the
way
,
which
otherwise
would
infect
the
Air.
Thus
they
are
of
good
use
to
the
World
.
This
is
not
the
common
Apprehension
of
Men
;
especially
if
we
speak
of
some
of
those
Insects
before
mentioned
;
they
are
generally
voted
as
Useless
in
the
World
,
as
appears
from
that
Passage
in
Plautus
,
[
*
](A37987-e32090-b)
*
Curcul
.
act.
4.
Item
genus
est
lenonium
inter
homines
,
me●
quidem
animo
,
Vti
muscae
,
culices
,
pedesque
pulicesque
Odio
&
malo
,
&
molestiae
;
bono
usui
est
is
nulli
.
It
was
thought
they
were
to
no
purpose
,
neither
could
be
to
any
that
is
good
;
but
I
hope
the
Contrary
is
evident
from
what
I
have
said
.
And
it
may
be
observed
further
in
pursuance
of
what
I
am
speaking
of
(
viz.
the
Advantage
that
accrues
to
us
even
by
the
worst
of
Animals
)
that
there
is
no
Venomous
Creature
but
carries
its
Antidote
with
it
:
it
hath
something
which
will
cure
the
Poison
it
imparts
.
A
Scorpion's
Flesh
applied
to
the
Wound
made
by
it
,
heals
it
.
Dioscorid
.
l.
2.
c.
13.
Though
the
Viper's
biting
be
poisonous
,
yet
of
it
is
made
a
most
effectual
Remedy
to
hinder
its
being
lethal
.
Poison
is
expell'd
by
the
Fat
of
Dragons
,
saith
Pliny
,
l.
29.
c.
4.
Galen
of
old
observ'd
that
the
Wounds
that
are
inflicted
by
Venomous
Creatures
are
cured
by
a
Pouder
made
of
their
Flesh
,
or
by
some
part
of
the
Flesh
applied
to
or
rubb'd
upon
the
part
affected
.
De
Theriacâ
,
cap.
11.
The
Sting
of
the
Tarantula
,
tho
it
is
not
cured
by
this
Fly
it self
,
yet
it
is
by
another
sort
of
Flies
,
Cantharides
.
Bapt.
Port.
Phyto
,
l.
6.
c.
23.
Finally
,
under
this
Head
we
may
observe
what
Naturalists
have
assured
us
of
as
a
certain
Truth
,
that
in
those
Countries
where
there
is
great
store
of
Serpents
,
there
are
also
growing
such
Plants
as
are
soveraign
Remedies
against
their
Venom
:
and
there
are
more
of
them
in
those
places
than
in
any
others
.
Further
,
All
those
troublesome
and
hurtful
Animals
above-mention'd
are
beneficial
to
Man
,
because
the
Mischiefs
they
do
are
for
his
Good
,
i.
e.
he
can
make
a
good
use
of
them
.
For
hereby
he
hath
a
frequent
opportunity
of
exercising
his
Patience
,
of
arming
himself
with
Contentment
and
Humble
Resignation
,
of
exerting
his
Fortitude
and
Self-denial
,
of
allaying
and
moderating
his
inordinate
Delight
,
and
pleasing
himself
in
the
Creatures
,
which
he
is
liable
to
.
Thus
the
worst
Animals
are
as
serviceable
and
profitable
as
Afflictions
and
Distresses
,
which
all
the
serious
Moralists
as
well
as
devout
Christians
have
voted
to
be
of
great
and
indispensible
use
in
the
Life
of
Man
,
and
are
Tokens
even
of
Divine
Favour
and
Goodness
.
Besides
,
that
some
of
those
Creatures
above-named
are
able
to
do
us
so
much
Hurt
,
and
yet
that
they
do
so
little
,
and
so
rarely
,
is
an
Argument
of
Divine
Goodness
.
That
they
are
afraid
of
us
and
fly
from
us
,
when
we
are
rather
thinking
of
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
●
and
Flies
were
produced
on
purpose
to
plague
the
Egyptians
,
Exod.
8.16
,
20.
[
*
](A37987-e32470-b)
*
Hist.
Animal
.
l.
●
.
c.
31.
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
[
†
](A37987-e32510-b)
†
In
Sylla
.
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
[
‖
](A37987-e32560-b)
‖
De
Insect
.
l.
5.
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
,
[
*
](A37987-e32680-b)
*
Lib.
42.
Livy
and
[
†
](A37987-e32700-b)
†
Lib.
11.
c.
29.
Pliny
relate
.
The
Pestilence
and
Mortality
which
they
caused
by
their
stink
in
several
parts
of
Africa
is
particularly
set
down
by
[
‖
](A37987-e32730-b)
‖
Lib.
5.
c.
16.
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
[
*
](A37987-e33060-b)
*
Aldrovand
.
de
Insect
.
Dr.
Lister
in
Hist.
Animal
.
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
,
[
*
](A37987-e33260-b)
*
Gen.
1.31
.
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
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
th●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
[
*
](A37987-e33640-b)
*
Tertullian
,
Origen
,
Justin
Martyr
,
Augustine
.
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
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
be●ong
to
the
Waters
,
Dragons
(
which
is
a
word
●hat
here
denotes
all
great
Fishes
)
and
all
deeps
wherein
they
dwell
,
v.
7.
3dly
,
those
in
●he
Air
,
as
the
Meteors
,
viz.
Fire
(
i.
e.
Thun●er
and
Lightning
)
Hail
,
Snow
,
Vapour
,
stormy
Winds
,
v.
8.
4thly
,
on
the
Earth
,
viz.
1.
Those
●hat
are
Inanimate
,
as
Mountains
,
Hills
,
●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
.
[
*
](A37987-e34550-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
World
,
saith
a
Greek
Father
,
is
the
School
of
Rational
Minds
,
and
the
Nursery
of
that
Knowledg
which
we
have
of
a
God
.
[
†
](A37987-e34570-b)
†
Habet
Deus
testimonia
totum
hoc
quod
sumus
,
&
in
quo
sumus
.
Cont.
Marcion
.
l.
1.
c.
10.
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
,
[
‖
](A37987-e34650-b)
‖
Videmus
Dei
●●tu
tempora
obsequi
,
elementa
famulari
,
spirare
ventos
,
fon●es
fluere
,
grandescere
copias
mes●ium
,
fructus
mitescere
vinea●um
,
exubera●e
pomis
arbusta
,
&c.
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
.
[
*
](A37987-e34750-b)
*
Orat.
1
&
2
de
Providentia
.
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
,
[
*
](A37987-e34850-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Heraclit
.
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
,
[
†
](A37987-e34900-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Max.
Tyr.
Dissertat
.
25.
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
.
[
*
](A37987-e34940-b)
*
Esse
praestantem
aliquam
aeternamque
naturam
,
&
eam
suspiciendam
adorandamque
hominum
generi
,
pulchritudo
mundi
ordoque
rerum
coelestium
cogit
confiteri
.
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
.
[
†
](A37987-e34960-b)
†
Unde
h●●e
innumerabilia
oculos
,
aures
,
&
animam
mulcen●ia
?
unde
illa
luxu●ia●
quoque
instruens
copia
?
neque
n.
necessitatibus
●●●●aminodo
nostris
provisum
est
;
usque
in
delicias
〈…〉
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
,
[
‖
](A37987-e35000-b)
‖
〈◊〉
—
Cùm
dispositi
quaesissem
foedera
mundi
,
Praescriptosque
mari
fines
,
annique
meatus
,
Et
lucis
noctisque
vices
,
tunc
omnia
rebar
Consilio
firmata
Dei.
—
When
I
had
search'd
into
the
World's
Great
Frame
,
And
Nature's
Leagues
and
Combinations
seen
,
How
the
Vast
Ocean
's
bounded
,
how
the
Year
Runs
its
perpetual
Course
,
how
Night
and
Day
Succeed
each
other
,
then
I
rightly
judg'd
That
these
and
Nature's
universal
Laws
Were
fix'd
by
Counsel
and
a
Cause
Divine
.
Thus
you
see
what
Reason
,
Scripture
,
and
the
Sentiments
of
the
Wise
agree
in
,
viz.
that
what
we
behold
in
the
World
is
a
Proof
of
a
Deity
and
Providence
.
Let
us
now
seriously
attend
to
all
these
,
and
thence
gather
what
is
our
Proper
Duty
and
Concern
on
this
Occasion
.
1.
Let
us
Acknowledg
this
Great
Truth
,
that
the
World
is
the
Product
of
a
Divine
Mind
,
and
that
all
the
Ranks
of
the
Visible
Creation
owe
their
Being
to
this
.
Plutarch
saith
rightly
that
[
*
](A37987-e35190-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Plac.
Philos.
l.
1.
c.
6.
Men
had
first
of
all
the
Notion
of
a
God
from
the
Beauty
of
the
things
that
are
seen
in
the
World
.
But
the
Pagans
went
too
far
here
,
and
their
Contemplations
of
the
World
ended
at
last
in
their
owning
it
to
be
a
God
.
[
†
](A37987-e35210-b)
†
Numen
esse
Mundum
credi
par
est
aeternum
,
immensum
,
neque
genitum
,
neque
interiturum
unquam
.
Nat.
Hist.
l.
2.
c.
1.
It
is
meet
,
saith
Pliny
,
we
should
believe
the
World
to
be
an
Eternal
and
Immense
Numen
,
that
had
no
Beginning
,
and
shall
have
no
End
.
This
strange
Creed
of
theirs
was
the
Foundation
of
Idolatry
,
i.
e.
of
worshipping
the
Creatures
.
It
gives
an
account
of
the
Egyptians
and
others
paying
Reverence
to
mean
and
sordid
Animals
,
[
*
](A37987-e35270-b)
*
Statius
.
Vilia
cur
magnos
aequent
animalia
Divos
.
The
Stoicks
indeed
[
†
](A37987-e35290-b)
†
Totum
hoc
quo
continemur
,
&
unum
est
,
〈◊〉
Deus
.
Sen.
Epist.
92.
Vis
Deum
Mundum
●ocare
?
non
faller●●
ipse
enim
est
totum
quod
vides
.
Idem
,
Quaest.
Nat.
cap.
45.
held
the
World
was
God
,
but
they
were
too
wise
to
understand
it
in
the
gross
Sense
:
their
meaning
was
that
a
Divine
Spirit
or
Mind
pervades
this
World
,
and
actuates
all
its
Parts
,
and
preserves
it
in
Being
and
Operation
.
This
is
the
sense
of
Cato's
Word
in
Lucan
,
Iupiter
est
quodcunque
vides
.
Which
is
of
the
same
Import
with
—
Iovis
omnia
plena
:
all
things
are
replenish'd
with
the
Divine
Influence
,
every
Creature
owes
its
Subsistence
,
as
it
doth
its
Being
and
Original
,
to
God
.
Which
is
that
very
Truth
I
am
now
reminding
you
of
,
and
is
every
ways
so
reasonable
and
accountable
.
You
may
see
God
in
the
things
he
hath
made
.
The
Impress
of
Divinity
is
stamped
on
the
Creatures
,
as
Princes
put
their
Effigies
on
their
Coins
.
We
find
the
Idea
of
God
,
i.
e.
Infinite
Goodness
and
Wisdom
reflected
from
the
visible
Objects
of
Nature
.
This
I
question
not
was
the
true
Meaning
and
Intention
of
Plato
when
he
held
the
World
was
[
*
](A37987-e35380-b)
*
In
Timaeo
.
a
Living
Creature
,
and
that
every
thing
in
it
is
Animated
.
I
deny
not
that
his
Followers
(
if
they
may
be
call'd
so
)
took
the
World
to
be
a
real
Animal
;
but
as
for
the
Old
Gentleman
himself
,
I
am
perswaded
that
by
the
Soul
of
the
World
he
would
have
us
understand
the
Order
and
Harmony
of
it
,
as
he
plainly
shews
in
his
Timaeus
.
Its
Parts
are
as
orderly
and
its
Motions
are
as
regular
and
proportionable
as
if
it
were
inspired
with
Life
,
yea
as
if
it
were
some
Intellectual
Animal
.
This
exact
Order
and
Regularity
it
received
from
that
Eternal
Mind
who
gave
it
its
Existence
.
God
may
truly
be
call'd
the
Soul
of
the
World
.
Him
let
us
acknowledg
to
be
the
Author
of
this
Beautiful
Universe
:
whilst
some
deluded
Epicureans
or
Platonists
date
its
Being
and
Form
from
Chance
or
Necessity
,
let
us
(
with
one
of
the
Antientest
Philosophers
we
read
of
)
confess
that
[
†
](A37987-e35470-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Diog.
Laert.
in
Thalete
.
the
Fabrick
of
the
World
is
most
Beautiful
because
't
is
God's
Voluntary
Workmanship
.
2.
Be
invited
hence
to
Study
the
Works
of
Nature
,
to
contemplate
the
Creatures
,
to
meditate
on
the
Works
of
the
Lord
,
and
the
Operation
of
his
Hands
.
The
great
God
is
set
before
our
Eyes
in
the
World
,
and
may
be
seen
and
taken
notice
of
in
every
Creature
,
like
the
Picture
or
Statue
of
some
Founder
of
a
College
set
up
in
some
eminent
and
noted
Place
for
all
the
Society
to
behold
it
.
God
hath
copied
forth
himself
in
the
Creation
.
The
Creatures
are
so
many
Glasses
wherein
the
Divine
Glory
is
reflected
,
wherein
the
Image
of
God
is
represented
.
Think
it
then
a
noble
and
divine
Work
to
be
employ'd
in
the
Contemplation
of
these
.
You
that
have
time
and
leisure
and
helps
proportionable
,
set
some
time
apart
for
this
Study
.
Take
a
Survey
of
this
huge
Pile
of
the
World
,
consider
well
the
Various
Parts
of
it
,
scan
its
Excellent
Structure
.
View
first
the
Lower
Rooms
of
this
Habitation
,
this
Spatious
Earth
,
which
God
hath
given
to
the
Sons
of
Men
,
with
all
the
Excellent
Furniture
belonging
to
it
,
the
different
Sorts
of
Vegetables
and
Animals
it
is
provided
with
.
Let
your
Thoughts
descend
into
the
Subterraneous
Mines
and
Treasures
of
inestimable
Value
.
Go
down
into
the
Deep
Seas
,
and
there
be
astonish'd
with
the
multiplied
Wonders
of
that
Place
.
Then
return
again
,
and
mount
the
Upper
Stories
of
this
Divine
Habitation
:
Entertain
your selves
with
the
Wonders
of
the
Aerial
and
Ethereal
Regions
,
converse
with
those
Immense
Globes
of
Light
and
Fire
which
adorn
that
part
of
the
Universe
.
Exercise
your
Thoughts
with
these
and
the
other
Excellencies
which
this
vast
Fabrick
of
the
World
will
exhibit
to
you
:
which
had
its
Name
given
it
by
the
Greeks
from
its
Ornate
Figure
and
Comely
Make.
Pythagoras
is
said
to
be
the
first
that
gave
that
Denomination
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
this
Great
Frame
of
Heaven
and
Earth
,
as
Laertius
and
Plutarch
tell
us
:
and
the
latter
of
these
adds
that
it
was
stiled
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
the
Order
which
is
in
it
.
And
the
Latins
gave
it
the
Title
of
Mundus
upon
the
like
account
,
viz.
from
its
Neatness
,
Elegancy
and
Beauty
.
This
may
allure
us
to
the
Study
of
Natural
Philosophy
,
and
a
Survey
of
the
Structure
of
the
World
.
For
here
we
shall
certainly
meet
with
perfect
Order
and
Ornament
,
even
such
as
will
conduct
our
Thoughts
to
the
Divine
Author
of
them
.
If
this
be
not
the
effect
of
our
Studies
and
Enquiries
,
they
are
all
in
vain
:
for
the
knowing
of
the
Works
of
Nature
,
and
being
able
to
count
them
,
are
not
True
Philosophy
,
unless
we
gather
a
God
from
them
.
Else
Iohn
Tradeskan
would
have
been
the
best
Philosopher
in
his
time
;
and
any
Man
that
can
shew
the
Rarities
at
Gresham
College
would
be
as
Good
as
Virtuoso
as
any
of
the
Fellows
of
the
Royal
Society
.
We
must
not
think
it
enough
to
be
acquainted
with
the
Works
of
the
Creation
:
we
must
advance
yet
higher
.
Our
Skill
in
Natural
History
must
lead
us
to
Theology
:
by
studying
the
Composition
and
Oeconomy
of
the
World
,
which
bears
upon
it
all
the
Characters
of
Divine
Power
,
Wisdom
and
Goodness
,
we
ought
to
be
acquainted
with
God
himself
,
to
whom
alone
these
Attributes
originally
belong
.
And
none
ought
to
be
discouraged
here
,
for
All
Persons
,
of
what
Rank
or
Quality
soever
,
are
in
some
measure
concern'd
in
this
Employment
,
and
may
manage
it
with
Success
.
This
should
be
an
Universal
Work
;
nor
indeed
need
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
[
*
](A37987-e35780-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Vit.
Mos.
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
[
*
](A37987-e35990-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
,
[
*
](A37987-e36070-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
[
*
](A37987-e36150-b)
*
Rom.
11.36
.
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
to
be
the
Effect
of
stupendous
Wisdom
.
THE
Heavens
and
Earth
are
the
Greater
World
,
and
Man
the
Lesser
,
according
to
the
ancient
Distinction
of
the
Rabbins
into
Gnolam
Gadol
and
Gnolam
Caton
;
which
hath
been
since
us'd
by
most
Writers
.
Wherefore
having
spoken
of
the
first
,
the
Greater
and
more
spacious
World
,
I
will
now
proceed
to
speak
of
the
second
,
Man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Microcosm
,
who
is
the
Abbreviature
and
Compendium
of
all
the
Classes
of
Mundane
Beings
,
and
participates
of
every
thing
that
is
found
in
Nature
.
The
two
grand
Ingredients
of
this
Noble
Being
,
are
a
Thinking
Substance
and
Organiz'd
Matter
.
But
it
is
the
latter
of
these
only
which
I
design
at
present
to
treat
of
,
for
I
undertake
the
Proof
of
a
Deity
from
the
Visible
and
Corporeal
part
of
Man
only
.
And
I
choose
to
instance
in
Man
rather
than
any
other
Living
Creature
whatsoever
,
because
he
is
the
most
Perfect
of
all
Animals
,
the
Parts
of
his
Body
are
most
Exquisite
and
Admirable
.
There
is
a
Peculiar
Formation
of
Humane
Bodies
even
as
to
their
External
Figure
and
Shape
.
Their
Difference
from
the
Bodies
of
Fishes
is
most
of
all
apparent
:
so
as
to
Birds
,
there
is
a
very
manifest
Difference
in
the
Fabrick
between
them
and
Men.
Yea
,
though
Four-footed
Animals
have
most
of
the
Organs
that
Man's
Body
hath
,
yet
this
differs
from
them
(
as
well
as
from
all
other
Creatures
)
in
several
respects
.
Man's
Body
is
more
excellent
,
as
to
its
Frame
and
Make
,
than
that
of
this
sort
of
Animals
.
There
are
those
Admirable
things
to
be
observed
here
that
are
not
in
them
.
Man
is
of
an
Erect
Stature
and
Figure
,
which
no
other
Creature
is
of
:
And
though
it
be
boggled
at
by
a
[
*
](A37987-e36590-b)
*
Dr.
Brown
Vulg.
Err.
Book
4.
Ch.
1.
Learned
Enquirer
,
yet
he
grants
(
which
is
as
much
as
he
need
to
establish
the
Erectness
of
Man
)
that
his
Spine
and
Thigh-Bones
are
in
right
Lines
,
whereas
it
is
otherwise
with
the
rest
of
Animals
.
So
that
from
this
peculiar
Mark
it
is
plain
,
that
he
is
above
other
Creatures
,
and
is
the
Prince
of
the
Creation
.
This
singular
Configuration
is
no
other
than
[
†
](A37987-e36630-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Greg.
Nyss.
a
Signature
of
Royal
Dignity
,
as
one
of
the
Ancients
rightly
said
.
This
Upright
,
Stately
,
and
Majestick
Frame
of
Body
,
shews
that
Man
was
made
to
Rule
over
the
Brutes
,
and
that
he
was
design'd
for
yet
greater
Empire
and
Government
.
This
Noble
Creature
hath
a
Head
of
a
spherical
Form
,
which
is
almost
proper
to
himself
:
And
though
his
Eyes
seem
to
differ
but
little
,
viz.
as
to
the
external
colour
,
from
those
of
other
Animals
,
yet
there
is
a
greater
Variation
as
to
the
inward
Contexture
of
them
.
The
interiour
Make
of
the
Eyes
of
Birds
and
Fishes
is
different
from
that
of
Man
,
saith
Monsieur
Rohault
,
Tract
.
Phys.
par.
1.
cap.
30.
A
[
*
](A37987-e36730-b)
*
Dr.
Willis
de
Anim.
Brut.
cap.
15.
Learned
Artist
of
our
own
hath
observ●d
,
that
there
are
but
six
Muscles
in
Mens
Eyes
,
whereas
there
are
eight
in
Brutes
,
there
being
two
added
of
peculiar
use
to
them
,
because
they
hang
their
Heads
down
:
therefore
one
of
these
(
which
he
calls
Suspensorius
)
is
serviceable
to
keep
the
Eye
in
a
good
situation
,
that
it
fall
not
out
,
and
the
other
(
which
he
calls
Membranosus
)
is
useful
to
guard
and
hide
the
Ball
of
the
Eye
when
Beasts
thrust
in
their
Heads
among
Grass
and
Hay
.
An
undeniable
Argument
of
the
Care
,
Wisdom
,
and
Providence
of
the
Creator
,
who
fitted
the
Parts
of
Creatures
to
their
special
Use
and
proper
Needs
.
And
there
are
some
other
things
in
the
Eyes
of
Brutes
which
are
not
to
be
found
in
those
of
Men
,
as
another
[
*
](A37987-e36790-b)
*
Dr.
Briggs
Ophthalmograph
.
Learned
Observer
tells
us
.
Though
[
†
](A37987-e36820-b)
†
De
Corp.
hum
.
Fabric
.
l.
7.
c.
1.
Vesalius
,
that
famous
Anatomist
of
the
last
Age
,
pronounces
the
Fabrick
of
Man's
Brain
and
that
of
other
Animals
to
be
alike
,
yet
those
who
have
lately
handled
the
Anatomick
Knife
dissent
from
him
,
and
assign
some
(
though
no
great
)
difference
between
them
.
As
to
the
Quantity
,
't
is
certain
that
Man
,
for
his
Proportion
of
Body
,
hath
more
than
any
other
Creature
;
for
Archangelus
and
Bauhinus
observe
,
that
his
Brains
weigh
four
pounds
,
sometimes
five
,
and
sometimes
five
and
a
half
.
And
according
to
the
abundance
of
Brains
Man
hath
proportionably
the
largest
Head
.
It
is
,
saith
[
‖
](A37987-e36890-b)
‖
Histor.
Animal
.
lib.
1.
Scaliger
,
the
fifteenth
part
of
his
Body
,
whereas
that
of
some
other
Animals
is
not
above
the
fifth
,
sixth
,
or
seventh
.
There
are
sundry
other
things
in
Man's
Structure
which
are
not
found
in
Brutes
,
as
the
particular
Conformation
of
the
inward
parts
of
the
Mouth
,
and
other
adjacent
Organs
,
whence
Speech
is
the
sole
Prerogative
of
Men
,
excepting
a
few
apish
Birds
which
have
some
resemblance
to
Man
in
some
of
those
parts
.
Again
,
the
Hands
and
Fingers
distinguish
Humane
Bodies
from
others
;
for
no
Brutes
are
furnish'd
with
these
.
No
Animal
whatsoever
hath
a
Chin
,
but
Man
,
said
Pliny
of
old
,
and
I
do
not
see
that
there
is
Reason
to
reject
his
Observation
.
Some
Beasts
have
the
frame
of
their
Stomachs
different
from
that
of
Men
,
because
they
chew
the
Cud
,
which
he
doth
not
;
(
for
the
Chewing
Man
at
Bristol
,
whom
our
Philosophical
Transactions
lately
mentioned
,
and
some
other
Ruminating
Men
in
other
Countries
,
spoken
of
in
the
Historical
Observations
of
Physicians
,
are
singular
and
extraordinary
.
)
The
situation
of
the
Paps
or
Teats
in
Women
is
different
from
that
in
all
other
Animals
,
who
have
them
placed
below
their
Bellies
;
but
by
an
especial
Care
and
Providence
it
is
otherwise
in
Women
,
who
hold
their
Infants
in
their
Arms
,
and
so
this
proves
most
convenient
for
suckling
them
.
The
Cone
of
the
Heart
in
Man
deflects
to
the
Left
more
than
that
of
Brutes
;
and
his
Pericardium
sticks
and
is
fastned
to
the
Diaphragm
;
but
't
is
otherwise
in
those
Creatures
.
There
is
a
visible
Unlikeness
between
Humane
and
Brutish
Bodies
,
as
to
the
Beard
,
Abundance
of
Hair
on
the
Head
,
and
several
other
things
relating
not
only
to
the
outward
Figure
,
but
the
inward
Disposition
of
the
Organs
and
Vessels
.
Therefore
I
made
choice
of
the
Body
of
Man
rather
than
of
any
other
Creature
,
to
discover
to
you
the
Transcendent
Wisdom
and
Goodness
of
God
in
its
Fabrick
.
Every
thing
is
wrought
with
singular
Art
and
Contrivance
:
the
excellent
Workmanship
speaks
a
more
excellent
Author
.
This
is
that
which
the
Psalmist
proclaims
aloud
to
the
World
,
when
he
saith
,
[
*
](A37987-e37120-b)
*
Psal.
cxxxix
.
14
.
He
was
fearfully
and
wonderfully
made
;
so
made
,
that
he
could
not
but
reverence
and
admire
the
Divine
Maker
.
My
substance
,
saith
he
,
was
not
hid
from
thee
,
when
I
was
made
in
secret
,
thou
hadst
the
whole
framing
and
shaping
of
me
in
the
Womb
:
I
was
curiously
wrought
in
the
lowest
parts
of
the
earth
:
where
he
compares
the
Make
of
his
Body
in
the
Womb
to
Phrygionick
Work
;
for
the
Verb
Rakam
which
he
here
useth
is
acu
pingere
,
to
make
Artificial
Needlework
and
Embroidery
:
and
accordingly
by
this
Word
in
Exod.
xxvi
.
36
.
xxxvi
.
37
.
is
exprest
that
Curious
working
in
Needlework
which
was
us'd
in
the
Hangings
of
the
Tabernacle
:
and
in
Ezek.
xvii
.
3.
it
is
made
use
of
to
signifie
divers
Colours
.
Thence
Rekamoth
in
Psal.
xlv
.
14.
is
rayment
of
Needlework
,
suppos'd
to
be
fashion'd
with
diversity
of
Figures
and
variety
of
Colours
,
and
therefore
is
rendred
by
the
Septuagint
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
●
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
by
the
V.
Latin
,
Varietates
,
and
Vestes
diversorum
colorum
.
So
that
this
very
fully
sets
forth
the
Wonderful
and
Various
Formation
of
the
Foetus
;
this
emphatically
expresses
that
Diversity
of
Art
which
is
observable
in
the
different
Members
and
Parts
of
it
.
The
Body
is
the
Soul's
Vest
,
but
it
is
of
no
ordinary
Make
and
Contexture
:
it
is
admirably
wrought
and
shaped
with
divers
Colours
,
and
in
various
Lineaments
and
Proportions
.
Symmachus
comes
nearest
to
the
Hebrew
Word
,
who
renders
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
variegatus
fui
,
I
was
artificially
wrought
with
Variety
of
curious
Work
,
Skin
,
Flesh
,
Bones
,
Nerves
,
Arteries
,
&c.
And
the
Womb
is
here
call'd
the
lowest
parts
of
the
Earth
,
it
being
a
modest
Expression
used
by
the
Holy
Ghost
to
denote
those
secret
and
remote
Passages
which
are
appropriated
to
Conception
and
Pregnation
.
And
't
is
very
proper
too
because
the
Earth
was
as
it
were
the
Womb
out
of
which
Man
was
taken
at
first
:
and
ever
since
,
among
the
Writers
of
all
Ages
the
Earth
is
stiled
a
Mother
.
In
these
lower
parts
of
the
Earth
,
in
these
dark
and
hidden
Recesses
,
I
was
by
the
Divine
Care
and
Wisdom
curiously
wrought
,
saith
the
Psalmist
.
Which
he
farther
expresses
in
the
next
Verse
,
Thine
eyes
did
see
my
substance
yet
being
imperfect
(
when
I
was
but
a
mis-shapen
Embrio
)
and
in
thy
book
all
my
members
were
written
,
(
Thou
by
thy
infinite
Wisdom
hadst
determin'd
the
particular
Configuration
of
all
my
Parts
,
even
before
they
were
completely
finish'd
)
which
in
continuance
were
fashion'd
,
when
as
yet
there
were
none
of
them
,
i.
e.
they
were
by
a
continued
,
gradual
,
and
successive
Formation
brought
to
this
admirable
Shape
which
at
first
they
had
nothing
of
.
Thus
this
Divine
Philosopher
and
Prophet
acknowledges
that
the
Formation
and
Structure
of
his
Body
was
a
strange
and
amazing
Work
,
such
as
none
but
God
could
be
the
Author
of
;
and
therefore
if
he
should
go
no
farther
than
his
own
Original
and
Primitive
Fashioning
in
the
Womb
,
he
had
sufficient
ground
to
own
and
revere
the
stupendous
Wisdom
of
the
Almighty
.
Man's
Body
is
a
Curious
Piece
of
Workmanship
,
or
(
in
the
Stile
of
this
Divine
Writer
)
of
matchless
Tapestry
,
of
unimitable
Embroidery
,
of
most
ravishing
Beauty
and
Elegancy
:
the
Contemplation
of
which
alone
is
able
to
lead
us
to
a
Deity
,
an
infinitely
Wise
Being
,
who
gave
it
this
exquisite
Shape
.
And
this
now
I
will
particularly
demonstrate
to
you
,
beginning
with
the
Highest
and
Noblest
Region
,
the
Heaven
of
this
Lesser
World
,
the
Head
:
for
it
was
[
*
](A37987-e37530-b)
*
De
Mundo
,
cap.
6.
Aristotle's
Notion
,
that
this
answers
to
the
Heavens
in
the
Greater
World
.
This
is
the
most
sublime
and
exalted
,
the
most
eminent
and
perspicuous
part
of
this
Humane
Fabrick
,
the
chiefest
of
all
in
use
,
and
first
in
make
;
for
(
if
we
may
argue
from
the
Formation
of
a
Chick
to
that
of
other
Animals
)
the
Head
and
Eyes
are
,
according
to
the
famous
Dr.
Harvey
,
the
first
Rudiments
that
appear
,
and
have
any
Resemblance
of
the
Parts
of
a
living
Body
.
In
this
Noble
Cavity
is
lodg'd
a
most
Divine
Treasure
,
the
Brain
,
which
,
because
it
is
so
choice
a
Viscus
,
and
of
so
great
worth
and
use
,
is
safely
enclos'd
in
a
Pan
or
Skull
.
This
Tegument
is
call'd
Gulgoleth
by
the
Hebrews
,
from
Galgil
Sphaera
,
Rotunditas
,
because
of
its
round
figure
,
which
is
most
convenient
for
defence
.
The
Brain
is
as
it
were
the
Kernel
,
and
this
is
the
Shell
that
enwraps
it
:
whence
the
French
Word
Teste
(
which
signifies
the
Head
or
Skull
)
is
perhaps
from
the
Latin
Testa
,
because
this
is
as
it
were
Cerebri
Testa
,
Cortex
,
Putamen
.
And
it
may
be
I
do
not
conjecture
amiss
if
I
say
Shell
is
the
same
with
Skull
,
only
this
is
a
Corruption
of
that
.
That
I
may
here
display
the
Wisdom
of
the
infinitely
Wise
Artist
in
the
Contrivance
of
this
Globose
and
Concave
Covering
of
the
Head
,
this
Habitation
of
the
Brain
,
or
rather
Nature's
Helmet
to
defend
it
from
all
Injuries
,
it
is
observable
,
that
it
is
at
first
somewhat
Softish
and
Spungy
,
that
it
might
not
by
its
Hardness
be
offensive
to
the
Vterus
in
its
passage
,
but
might
rather
on
occasion
yield
to
Compression
.
And
again
,
it
is
remarkable
,
that
it
is
joyn'd
together
by
Sutures
,
which
are
requisite
at
first
,
that
the
redundant
Humidity
of
the
Brain
which
is
so
copious
in
Infants
,
may
evaporate
by
those
passages
:
and
afterwards
it
hardens
by
degrees
,
and
hath
the
firmness
and
solidity
of
other
Bones
:
but
yet
so
as
these
Dented
Fissures
still
remain
,
and
thereby
the
parts
of
the
Cranium
(
when
there
is
occasion
)
do
more
or
less
recede
from
one
another
.
Which
is
of
great
and
singular
advantage
to
it
;
for
first
,
by
this
means
the
Cranium
doth
somewhat
give
way
to
Blows
and
Falls
,
and
by
not
resisting
them
is
the
safer
.
Secondly
,
It
is
for
the
more
easie
Emission
and
Dissipation
of
superfluous
Vapours
and
vicious
Humours
through
those
Seams
.
Thirdly
,
Hereby
this
hard
Covering
is
so
qualified
,
that
it
is
not
too
close
and
pressing
upon
the
Substance
of
the
Brain
.
Fourthly
,
By
reason
of
this
it
is
that
outward
Medicaments
applied
to
the
Head
become
more
effectual
,
because
the
vertue
of
them
is
convey'd
through
these
Chinks
.
For
these
Reasons
this
Head-piece
,
which
was
made
to
secure
that
Noble
part
,
was
fastned
together
by
these
yielding
Toothings
.
And
besides
,
it
was
the
Work
of
the
infinitely
Wise
Framer
to
compose
this
Covering
of
several
Bones
,
this
being
for
the
Safety
and
Security
of
it
:
for
if
it
had
been
One
Bone
,
it
would
have
been
liable
to
be
split
and
broken
by
a
violent
Stroke
or
Fall
,
and
the
Brain
thereby
would
have
been
the
more
injured
:
whereas
now
the
Fracture
may
happen
to
one
Bone
,
and
proceed
no
farther
,
because
it
is
stopp'd
by
the
neighbouring
Suture
,
which
secures
the
next
part
.
Nor
is
the
Brain
compass'd
and
guarded
only
with
this
Strong
Cap
of
Bone
,
but
under
this
it
is
cloathed
with
two
[
*
](A37987-e37940-b)
*
Meninges
.
Coats
or
Membranes
,
[
†
](A37987-e37980-b)
†
Dura
Mater
.
one
somewhat
hard
and
thick
to
keep
it
from
being
touched
and
hurt
by
the
Skull
,
the
[
‖
](A37987-e38000-b)
‖
Pia
Mater
.
other
thinner
and
finer
,
because
it
is
the
inmost
Caul
,
and
next
to
the
Brain
.
Such
is
the
Divine
Care
and
Goodness
in
preserving
and
sheltering
this
First
and
Choicest
part
of
Man
with
a
Triple
Vestment
,
or
(
as
I
may
call
it
)
a
Cap
with
a
double
Lining
,
not
to
speak
of
the
[
**
](A37987-e38020-b)
**
Pericranium
.
Proper
Skin
which
encompasses
the
Cranium
,
or
of
the
Hair
which
defends
that
,
which
are
yet
other
Coverings
.
This
shews
the
Great
Concernedness
of
Heaven
for
us
,
and
this
acquaints
us
,
that
the
Brain
is
a
very
Noble
Part
,
and
is
of
special
and
singular
Use.
Which
is
the
next
thing
I
am
to
treat
of
,
and
thereby
to
discover
farther
the
Divine
Founder
of
this
Humane
Structure
.
[
††
](A37987-e38090-b)
††
Hic
mentis
est
regimen
.
Cic.
Tusc.
1.
The
Brain
is
the
Seat
of
the
Soul
,
and
the
Source
of
Life
,
the
great
Laboratory
of
Animal
Spirits
,
the
Spring
and
Fountain
of
all
[
*
](A37987-e38140-b)
*
Hic
habet
sensus
arcem
,
hic
culmen
altissimum
.
Ibid.
Sense
and
Motion
;
for
these
are
caused
by
those
nimble
and
active
Spirits
which
are
dispers'd
through
the
whole
Body
,
and
diffused
into
all
the
Members
of
it
in
order
to
Sensation
and
all
the
Functions
and
Exertments
of
Life
.
These
are
those
fine
and
exalted
Particles
of
Matter
that
are
the
Medium
by
which
the
Soul
acts
on
the
Body
:
that
produce
such
great
Wonders
in
Nature
,
and
work
such
excellent
Effects
and
Operations
in
us
.
Now
,
the
Almighty
Operator
hath
made
it
the
Office
of
the
Brain
to
elaborate
these
Spirits
,
and
to
send
them
thence
by
the
Nerves
into
the
several
parts
of
the
Body
.
And
that
this
Useful
Agent
may
be
always
set
on
work
for
the
good
of
the
whole
Body
,
God
hath
appointed
the
Heart
(
another
Strange
and
Wonderful
Engine
in
us
,
which
we
shall
distinctly
speak
of
afterwards
)
to
yield
a
continual
stock
and
supply
of
Subtile
Vapours
from
its
warm
Blood
exhaled
through
the
[
†
](A37987-e38210-b)
†
Carotides
.
Iugular
Arteries
into
the
[
‖
](A37987-e38240-b)
‖
Plexus
Choroides
.
midst
of
the
Brain
and
the
Vessels
that
environ
the
Conarion
:
which
,
when
they
are
there
sufficiently
sublimated
and
refined
,
are
thence
diffused
with
great
force
into
the
Nervous
Chanels
and
the
whole
Body
.
Thus
there
is
a
continual
Correspondence
and
Conformity
between
the
Brain
and
the
Heart
:
to
which
purpose
it
may
be
observ'd
,
that
when
the
spirituous
parts
of
the
Blood
exhale
up
into
the
Brain
by
the
Diastole
of
the
Heart
,
the
Brain
is
heaved
up
;
and
when
they
cool
by
the
Hearts
Systole
and
the
taking
in
of
fresh
Air
into
the
Nostrils
,
it
subsides
.
So
that
the
Brain
hath
its
Pulsation
,
and
beats
as
the
Heart
and
Arteries
do
,
as
hath
been
observ'd
by
Physicians
and
Chirurgeons
in
Fractures
of
the
Cranium
,
who
then
had
an
opportunity
of
discerning
this
Motion
.
And
here
,
by
the
by
,
we
might
remark
that
the
Sides
of
the
fore-part
of
the
Head
are
call'd
Tempora
,
i.
e.
Times
,
in
many
Languages
,
because
they
have
a
set
and
successive
Motion
,
like
Time
:
and
the
Hours
may
be
reckon'd
by
these
Temple-Pulses
as
by
a
Clock
,
for
there
are
about
3000
of
them
hourly
in
a
Man
of
perfect
Health
.
Thus
by
the
Contrivance
of
the
Heavenly
Artist
the
Brain
and
Heart
keep
time
,
and
so
the
Harmony
of
this
Divine
Machin
,
to
which
they
belong
,
is
preserv'd
.
But
that
we
may
be
convinced
that
there
is
nothing
here
but
mighty
Wonders
,
we
are
to
observe
that
the
Brain
,
which
is
(
as
hath
been
said
)
the
Seat
of
Sense
and
Life
,
and
the
Efficient
of
Animal
,
i.
e.
the
Finest
Spirits
,
is
it self
the
most
dull
,
phlegmatick
,
and
coldest
part
of
the
Body
.
The
substance
of
it
is
lax
,
spongy
and
porous
,
and
is
but
a
Glandule
,
saith
Dr.
Wharton
.
It
is
made
of
soft
Pith
and
Pulp
,
which
is
liable
to
be
shatter'd
and
displaced
.
But
the
Divine
Hand
hath
cast
a
Net
over
it
,
and
through
it
as
't
were
;
which
holds
the
parts
together
,
and
hinders
their
Dislocation
.
Which
strange
Contexture
of
innumerable
little
Twisted
Strings
and
Fibres
(
as
well
as
its
Matter
)
shews
it
to
be
framed
for
some
special
use
and
Design
,
which
no
other
part
of
the
Body
is
made
for
,
and
it
calls
upon
us
to
admire
and
adore
the
Composer
.
Next
,
the
Face
or
Countenance
,
which
is
that
fore-part
of
the
Head
which
is
always
bare
and
expos'd
to
view
,
is
to
be
consider'd
by
us
.
The
Excellent
Features
of
it
are
the
greatest
Discrimination
between
Man
and
Brutes
:
for
either
they
have
no
Face
properly
and
strictly
so
call'd
,
or
it
looks
not
forward
as
Man
's
doth
,
who
hath
a
Body
erect
(
which
no
other
Creature
hath
)
and
consequently
a
Countenance
of
that
posture
.
Here
the
Supreme
Creator's
Image
is
most
especi●lly
discern'd
:
this
is
a
Transcript
of
the
Heavenly
Spirit
,
this
is
the
Mirror
of
that
Divine
Soul
which
is
within
.
And
therefore
this
part
of
Man
is
the
chief
Subject
of
Physiognomy
,
which
so
far
as
't
is
natural
and
sober
may
contain
some
Reality
in
it
,
and
hath
been
approved
of
and
practis'd
by
the
Wisest
among
the
Ancients
,
as
Pythagoras
,
Aristotle
,
Hippocrates
,
Galen
,
and
others
.
There
are
generally
some
external
Signs
and
Marks
in
the
Visage
which
demonstrate
the
Temper
of
the
Mind
.
From
inspection
of
the
constant
and
natural
Lineaments
in
the
Countenance
we
may
sometimes
guess
at
the
Soul
.
For
God
hath
imprinted
these
Characters
there
,
that
we
may
read
the
Dispositions
and
Inclinations
of
Men
in
them
.
And
the
strange
Diversity
of
Mens
Countenances
is
no
contemptible
Argument
of
the
Wisdom
and
Goodness
of
the
Creator
in
making
them
so
wonderfully
Various
.
It
is
to
be
admir'd
,
that
though
all
Men
have
the
same
shape
and
figure
of
their
Faces
,
yet
there
are
different
strokes
and
lines
in
every
one
of
them
:
Sic
&
similes
universi
videmur
,
&
inter
se
singuli
dissimiles
invenimur
,
as
Minutius
Felix
speaks
.
If
Men
were
alike
in
Face
as
Sheep
and
some
other
Animals
,
what
a
strange
Confusion
would
be
in
the
World
?
How
many
Evils
and
Mischiefs
would
follow
upon
it
?
If
the
Visage
(
significantly
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
fashion
of
the
Countenance
,
Luke
ix
.
29
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
particular
appearance
or
form
of
the
face
,
Mat.
xxviii
.
3
.
)
were
alike
in
all
Persons
,
Parents
could
not
know
their
Children
,
Husbands
their
Wives
,
Relations
their
Kindred
.
Magistrates
could
not
discern
the
Guilty
,
Creditors
could
not
know
their
Debtors
.
So
Injustice
,
Fraud
,
Murder
,
Bloodshed
,
Adultery
,
Incest
,
would
reign
among
Men
,
and
yet
there
would
be
no
way
to
discover
and
detect
them
.
This
must
needs
happen
if
one
person
could
not
be
discern'd
from
another
:
which
could
not
possibly
be
if
they
were
all
alike
.
And
thus
the
Society
of
Men
would
have
been
broken
,
and
there
could
have
been
no
humane
Converse
.
It
was
therefore
the
work
of
Divine
and
Infinite
Reason
,
to
make
this
great
Variety
of
Faces
which
we
see
,
to
give
Men
distinct
Lineaments
,
that
so
they
might
certainly
be
known
one
from
another
.
This
different
shaping
of
humane
Countenances
is
a
proof
of
an
All-wise
Being
,
and
one
that
had
a
regard
to
the
good
of
Mankind
.
But
if
we
particularly
survey
the
several
Parts
which
constitute
this
Divine
Form
in
Mens
Faces
,
we
shall
have
yet
a
greater
Sense
of
this
Supreme
Disposer
.
The
Forehead
is
a
singular
Ornament
,
full
of
Grace
and
Majesty
:
it
is
the
Index
of
Joy
or
Sorrow
,
of
Severity
or
Mildness
,
of
Anger
or
being
pleas'd
,
of
Shame
or
Impudence
:
and
in
brief
,
if
the
Roman
Orator
spoke
good
sense
,
it
is
the
door
of
the
Soul
.
The
Protuberancy
of
this
part
is
useful
,
for
it
conveniently
shades
the
Eyes
,
it
beats
off
the
excess
of
Light
which
would
be
troublesome
and
offensive
,
and
be
some
hinderance
to
the
sight
.
The
Nose
or
Nostrils
were
made
not
only
to
contribute
toward
the
Beauty
and
Comeliness
of
the
Countenance
,
but
to
be
of
great
Use
and
Necessity
.
For
their
Offices
are
first
to
draw
in
and
let
out
the
Breath
,
they
are
the
proper
Organ
of
Respiration
.
Again
,
they
are
extremely
useful
for
the
forming
of
the
Voice
and
Speech
,
which
we
may
observe
are
deficient
when
these
parts
are
so
.
Further
,
this
is
the
Instrument
of
Smelling
,
furnish'd
with
[
*
](A37987-e38720-b)
*
Os
Cribrosum
,
Processus
Mamillares
.
others
on
purpose
to
discharge
that
Office
.
And
I
might
mention
this
also
,
that
it
is
serviceable
to
transmit
Odours
to
the
Brain
for
the
refreshing
of
it
.
The
Nostrils
are
instrumental
in
Anger
(
which
is
a
natural
and
lawful
Emotion
if
it
be
for
just
Causes
)
and
the
Agitation
of
them
discovers
this
Passion
,
especially
if
they
be
contracted
,
as
in
some
Persons
.
Which
may
give
an
account
of
that
Phrase
used
in
the
Holy
Book
,
Exod.
xxxiv
.
6
.
Psal.
lxxxvi
.
15
.
Erech
appajim
Longus
Narium
,
as
Arias
Montanus
renders
it
according
to
the
letter
;
but
the
Septuagint
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Pagnin
,
tardus
ad
iram
,
and
our
English
Translators
long-suffering
.
To
which
is
opposed
Retzar
appajim
Prov.
xiv
.
17
.
Brevis
Naribus
,
as
Montanus
renders
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Seventy
;
he
that
is
soon
angry
,
as
our
English
Version
gives
it
according
to
the
sense
,
though
not
the
letter
.
But
any
observing
Man
may
see
that
the
Original
refers
to
the
use
of
the
Nostrils
in
those
Persons
that
are
Angry
.
And
accordingly
nothing
is
more
common
in
the
Sacred
Stile
of
the
Old
Testament
than
the
words
Aph
and
Appajim
,
Nasus
,
Nares
,
for
Ira
and
Iracundia
.
Lastly
,
I
have
no
more
to
say
of
this
part
,
when
I
have
added
that
it
is
for
the
Excretion
of
the
redundant
Humours
of
the
Brain
,
and
thereby
to
purge
it
.
Thus
the
Employments
of
this
Part
are
Various
,
as
indeed
there
is
scarcely
one
single
Part
of
the
Body
which
hath
not
several
and
different
uses
(
as
will
appear
from
what
we
shall
farther
say
)
which
is
a
convincing
demonstration
of
what
I
have
undertaken
to
prove
,
viz.
That
the
Parts
of
Man's
Body
,
and
their
Use
,
argue
a
Deity
.
The
Cheeks
,
the
largest
portion
of
the
Face
,
conduce
to
the
beauty
and
perfection
of
it
,
and
are
the
chief
seat
of
Blushing
,
the
tincture
of
Vertuous
Modesty
.
Here
are
hung
out
the
Ruddy
Ensigns
of
Shame
:
here
Bashfulness
displays
it self
in
a
firy
Colour
.
The
provoked
and
heated
Blood
ascends
hither
to
testifie
the
Consciousness
to
some
unbecoming
Act.
This
gives
an
account
of
burning
shame
,
and
shews
,
that
though
it
be
a
Vulgar
way
of
speaking
,
yet
it
is
founded
on
good
reason
.
Nay
,
it
seems
to
be
the
language
of
the
Inspired
Prophet
,
who
to
express
the
utmost
Shame
and
Confusion
of
persons
,
saith
their
faces
are
the
faces
of
flames
,
Isa.
xiii
.
8
.
The
Lips
were
made
to
be
the
Cover
of
the
Mouth
,
Gumms
,
and
Teeth
,
and
to
be
a
Guard
to
these
latter
:
they
serve
also
for
the
forming
of
the
Voice
,
and
help
in
speaking
and
pronouncing
of
words
articulately
:
and
moreover
,
in
Tasting
they
have
their
particular
use
.
The
Chin
,
the
prominency
or
fore-part
of
the
Under-Jaw
,
is
a
peculiar
grace
and
embelishment
to
the
Visage
,
and
is
that
part
which
no
Animal
is
adorned
with
but
Man
,
as
hath
been
before
suggested
.
With
the
Mouth
(
that
so
visible
and
useful
Fore-door
of
this
our
humane
Habitation
)
we
take
in
food
and
drink
:
and
that
it
may
not
only
receive
,
but
hold
and
contain
the
former
of
these
till
it
be
well
masticated
,
it
is
Hollow
and
Capacious
.
With
this
also
we
take
in
and
emit
the
Air
,
to
convey
it
to
the
Lungs
,
and
with
this
we
form
our
Speech
.
So
that
,
considering
the
absolute
necessity
of
this
part
,
we
cannot
but
think
that
Pliny
and
others
are
fabulous
when
they
tell
us
of
People
near
the
Head
of
Ganges
in
the
Indies
who
have
no
Mouths
.
Moreover
,
with
this
we
eject
Spittle
or
any
other
superfluous
Humour
that
annoys
that
part
.
These
are
the
distinct
Offices
of
this
Oral
Cavity
.
To
which
belongs
the
Palate
,
i.
e.
the
Upper-part
or
Roof
of
this
Concave
place
,
and
it
is
serviceable
both
for
Speaking
and
Tasting
.
Here
is
a
[
*
](A37987-e39120-b)
*
Uvula
.
Little
red
piece
of
spungy
flesh
(
hanging
down
from
the
Palate
into
the
Mouth
)
which
is
of
no
mean
use
,
for
it
is
someways
serviceable
to
promote
the
modulation
of
the
Voice
,
it
hinders
the
Drink
from
regurgitating
out
of
the
Mouth
into
the
Nostrils
:
and
it
stops
the
defluxion
of
Humours
from
the
Palate
on
the
Larynx
.
When
we
consider
this
little
Part
,
we
may
call
to
mind
what
an
Inspired
,
Man
saith
,
and
conclude
that
he
speaks
like
a
Good
Natural
Philosopher
,
Those
parts
of
the
Body
which
seem
to
be
more
feeble
,
are
necessary
,
1
Cor.
xii
.
22
.
Here
is
the
Tongue
,
the
grand
instrument
of
Speech
,
which
is
a
Faculty
that
God
hath
vouchsafed
to
Man
alone
,
and
therefore
we
are
obliged
to
make
use
of
it
in
celebrating
the
Praises
of
our
Creator
,
who
hath
given
it
us
on
purpose
to
extol
his
Infinite
Wisdom
and
Providence
in
the
structure
and
frame
of
our
Bodies
,
and
particularly
of
this
Noble
Part
,
whereby
we
not
only
make
known
his
Perfections
,
but
hold
Converse
with
our
Brethren
in
the
World
.
We
can
never
sufficiently
admire
the
Excellency
and
Usefulness
of
this
divine
Gift
of
Speaking
.
And
the
Variety
of
it
,
i.
e.
the
difference
of
Voice
and
Speech
in
Men
is
as
remarkable
as
that
of
their
Countenances
,
of
which
I
spoke
before
.
This
is
of
unconceivable
advantage
to
Mankind
,
and
hinders
that
vast
confusion
and
di●order
which
otherwise
would
happen
.
The
Tongue
is
likewise
the
Organ
of
Tasting
;
and
I
might
add
,
that
it
is
helpful
in
transmitting
the
Food
into
the
Stomach
.
And
to
all
these
purposes
it
was
framed
by
Heaven
of
a
soft
and
pliable
matter
,
that
it
might
contract
and
dilate
it self
,
as
there
is
occasion
.
The
Teeth
(
which
are
commonly
,
though
not
always
,
thirty
two
in
those
of
perfect
Age
and
Vigour
)
may
deserve
our
notice
in
the
next
place
:
the
Fabrick
of
which
is
such
that
we
must
be
forced
to
confess
it
was
the
production
of
an
Extraordinary
and
Supernatural
Agent
,
and
one
that
consulted
our
Good
and
Benefit
.
For
we
cannot
but
observe
,
that
the
Teeth
are
not
all
alike
,
but
are
of
a
different
size
and
shape
,
according
to
the
different
Use
they
were
design'd
for
.
First
,
there
are
four
Teeth
above
and
four
below
which
stand
foremost
in
the
Jaws
,
and
are
very
sharp
,
that
they
may
cut
and
divide
the
Meat
at
its
coming
into
the
Mouth
,
or
even
before
it
comes
into
it
,
for
these
Fore-teeth
serve
to
bite
or
cut
off
a
piece
or
morsel
from
any
solid
Food
which
we
are
to
take
,
and
for
this
purpose
these
Biters
,
these
[
*
](A37987-e39280-b)
*
Incisores
,
or
Incisorii
.
Cutters
,
are
made
with
a
very
acute
edge
.
Also
't
is
observable
,
that
these
Fore-teeth
conduce
to
the
Speech
as
well
as
Eating
.
Next
to
these
are
placed
another
sort
of
Teeth
call'd
the
[
†
](A37987-e39330-b)
†
Canini
.
Dog-teeth
,
but
more
vulgarly
the
Eye-teeth
.
There
are
two
of
them
in
the
upper
,
and
two
in
the
lower
Jaw
,
or
sometimes
but
two
only
,
one
on
each
side
.
These
are
more
pointed
than
the
former
,
and
are
deeper
Rooted
,
and
consequently
are
Stronger
than
they
,
because
't
is
their
work
to
break
the
food
.
Besides
these
there
are
the
[
‖
](A37987-e39370-b)
‖
Molares
.
Grinders
,
which
are
peculiarly
fitted
for
their
employment
;
for
after
the
Meat
hath
been
cut
and
broken
by
the
other
two
sorts
of
Teeth
,
these
bruise
and
macerate
it
,
and
give
it
its
last
preparation
for
the
Stomach
.
There
are
generally
Ten
of
these
in
a
Jaw
,
and
they
are
bigger
,
broader
,
and
flatter
than
the
rest
,
that
they
may
perform
their
Grinding
the
better
.
And
because
they
are
made
use
of
most
of
all
,
and
have
the
toughest
work
,
therefore
the
Provident
Maker
furnish'd
them
with
stronger
Hold-fasts
than
any
of
the
Teeth
.
These
great
Iew-teeth
(
as
they
were
call'd
[
**
](A37987-e39410-b)
**
Metalgnoth
,
Prov.
xxix
.
17
.
Prov.
xxx
.
14
.
of
old
as
well
as
they
are
now
)
have
three
or
four
Roots
or
●angs
,
because
these
only
are
used
in
Chewing
,
which
requires
Strength
.
[
††
](A37987-e39440-b)
††
C.
Havers
;
M.
D.
One
hath
lately
taken
notice
of
Divine
Providence
in
this
,
that
the
Fabrick
of
the
Grinders
is
fitted
to
that
kind
of
Food
which
Creatures
feed
upon
:
in
Men
they
are
Obtuse
,
because
their
Meat
is
generally
soft
:
in
Dogs
and
some
other
Animals
that
live
usually
on
harder
Food
they
are
Sharp
,
with
several
points
:
in
those
Creatures
that
feed
on
Grass
and
Hay
,
or
Corn
,
they
rise
up
with
ridges
,
and
answer
to
the
inequalities
of
a
Mill-stone
.
And
in
other
Animals
that
feed
on
Flesh
as
well
as
Grass
,
they
are
of
a
middle
nature
,
and
fit
for
the
mastication
of
both
.
This
must
be
said
,
that
most
of
the
Teeth
(
as
well
as
the
[
*
](A37987-e39490-b)
*
Iaws
,
qu.
Chaws
,
from
Chawing
or
Chewing
:
and
this
very
word
Chaws
is
retain'd
by
our
Translators
Ezek.
xxix
.
4.xxxviii.4
.
Iaws
in
which
they
are
set
)
were
designed
for
Chewing
:
and
it
is
certain
,
that
a
considerable
time
should
be
employ'd
in
this
work
;
for
all
solid
Meat
we
take
should
be
chew'd
well
.
We
English
are
often
negligent
herein
,
from
whence
follow
Indigestion
and
other
great
Inconveniences
,
as
a
[
†
](A37987-e39600-b)
†
Mr.
Lock
of
Education
.
Thinking
Writer
hath
observ'd
.
I
will
only
take
notice
here
in
the
Close
,
that
some
are
born
with
Teeth
,
which
is
thought
by
some
to
be
as
Ominous
as
it
is
Strange
:
but
this
we
are
certain
of
,
that
it
is
an
Indication
of
more
than
ordinary
Strength
and
Vigour
of
Nature
.
M.
Curius
Dentatus
(
who
had
his
Name
on
that
account
)
and
Papyrius
Carbo
,
are
mention'd
as
Examples
of
this
by
[
*
](A37987-e39650-b)
*
Lib.
7.
cap.
16.
Pliny
.
And
our
King
Richard
III.
was
another
Instance
of
it
:
and
it
is
said
that
a
Neighbouring
Prince
(
who
is
a
Biter
)
was
born
into
the
World
with
these
Weapons
.
CHAP.
II.
The
excellent
Fabrick
of
the
Ear
,
and
the
several
Parts
and
Organs
which
contribute
to
the
Sense
of
Hearing
.
The
peculiar
Structure
of
the
Eyes
;
where
a
large
and
full
Account
is
given
of
their
Humours
,
Coats
,
Muscles
,
of
the
Eye-brows
and
Eye-lids
,
and
the
Hair
belonging
to
both
.
The
transcendent
Usefulness
and
convenient
Situation
of
this
part
of
the
Body
.
THE
Rare
and
Artificial
Composition
of
the
Ear
,
and
the
Organs
that
are
serviceable
to
Hearing
,
is
next
to
be
consider'd
.
Who
can
so
much
as
doubt
whether
an
Almighty
Power
and
an
Immense
Wisdom
were
concern'd
in
the
Texture
of
these
Parts
when
he
observes
that
the
Ear
consists
of
these
three
wonderful
Cavities
?
1.
A
large
one
call'd
the
Tympanum
or
Drum
,
because
it
,
with
the
Membrane
over
it
,
hath
such
a
resemblance
.
In
this
are
the
four
little
Bones
which
are
call'd
the
Hammer
(
because
't
is
of
that
shape
,
)
the
Anvil
(
something
like
it
)
the
Stirrup
,
and
the
Orbicular
Bone
.
2.
An
other
lesser
Cavity
,
stiled
the
Labyrinth
,
which
hath
a
hole
in
which
the
Stapes
is
terminated
.
This
Labyrinth
consists
of
four
little
round
Holes
or
Caverns
,
into
which
the
Air
is
received
and
defecated
,
and
sent
to
the
Cochlea
.
3.
Then
,
the
other
Cavity
(
smaller
than
the
former
)
is
this
Cochlea
,
call'd
so
because
't
is
in
the
figure
of
a
Snails
shell
.
Now
,
no
Man
of
any
consistency
of
mind
can
think
that
all
this
Artifice
shew'd
in
the
framing
of
these
Tortuous
Caverns
and
Various
Meanders
was
the
blind
effect
of
Matter
and
Motion
.
No
:
here
was
Design
and
Contrivance
:
all
this
Apparatus
was
to
compleat
and
perfect
the
Sense
of
Hearing
.
The
Ear
hath
these
Curious
and
Various
Hollows
that
the
Air
and
Sound
may
be
retain'd
in
them
for
some
time
,
and
not
easily
vanish
thence
,
that
so
the
Hearing
may
be
the
more
orderly
and
distinct
.
And
even
Musick
it self
is
beholding
to
the
particular
Fabrication
of
this
part
of
the
Body
:
for
though
the
Nature
and
Essence
of
Musical
Sounds
depend
upon
the
Tremulous
and
Uniform
Motion
of
the
Air
and
some
other
Causes
(
as
an
[
*
](A37987-e40070-b)
*
Dr.
Holder
of
the
Natural
Grounds
of
Harmony
.
Ingenious
Person
hath
lately
shew'd
)
yet
it
is
not
to
be
doubted
that
these
Harmonious
Strokes
are
much
beholding
to
the
constitution
of
the
Organs
of
Hearing
,
and
the
particular
frame
of
the
Ear
in
some
persons
especially
.
By
reason
of
these
Anfractres
and
Ambages
the
sudden
Irruption
of
the
Air
either
very
cold
or
hot
cannot
hurt
the
Brain
,
nor
can
the
excess
of
Noise
endamage
it
,
for
by
this
Obliquity
and
Crookedness
of
the
Passages
the
Air
is
qualified
and
moderated
.
These
are
the
Reasons
,
without
doubt
,
of
this
particular
Workmanship
of
the
Ear
,
the
many
Windings
and
Turnings
of
it
.
And
as
all
these
Parts
which
I
have
mention'd
are
of
absolute
use
and
necessity
,
so
the
outward
Lobe
or
Flap
of
the
Ear
,
that
little
soft
and
fleshy
part
,
seems
to
have
been
made
to
be
an
Ornament
it self
,
and
for
the
receiving
of
one
:
and
accordingly
we
learn
from
the
most
Authentick
Monuments
of
Antiquity
,
that
this
was
the
first
and
earliest
,
as
well
as
the
most
natural
piece
of
Finery
that
was
used
,
especially
by
the
Fairer
Sex
.
The
stupendous
Fabrick
of
the
Eyes
invites
us
next
to
behold
them
,
and
therein
to
see
a
God
.
There
are
three
Celebrated
Humours
(
as
Anatomists
stile
them
)
or
Diaphanous
Liquors
which
this
part
of
the
Body
is
famed
for
:
the
foremost
of
which
is
the
Watry
one
,
call'd
so
because
't
is
a
thin
Lympha
,
and
void
of
all
Colour
.
This
is
placed
in
the
fore-part
of
the
Eye
,
that
the
Images
of
things
may
be
first
rudely
formed
here
;
and
thence
more
exactly
delineated
in
the
Crystalline
.
Which
is
the
next
,
and
is
call'd
so
by
reason
of
its
Transparency
:
its
situation
is
in
the
middle
or
center
of
the
Eye
.
The
third
,
which
is
the
Vitreous
Humour
,
is
the
remotest
,
being
seated
behind
the
Watry
and
Crystalline
ones
;
and
being
much
bigger
and
of
a
greater
consistency
than
these
,
it
is
useful
somewhat
to
stop
and
terminate
the
Visive
species
:
and
accordingly
is
conveniently
placed
at
the
bottom
of
the
Eye
,
nearest
to
the
Brain
.
These
are
the
Clear
and
Pellucid
Casements
of
the
Body
to
let
in
Light
,
and
to
transmit
its
Beams
in
order
to
Vision
:
for
from
the
fit
refraction
of
the
Luminous
Rays
which
pass
through
these
different
Humours
(
different
not
only
as
to
their
quantity
but
consistency
)
the
Sight
is
made
and
promoted
.
So
that
,
before
we
go
any
farther
,
we
have
enough
to
convince
us
that
this
particular
Make
of
the
Eye
was
from
an
Intelligent
and
Provident
Director
,
who
fram'd
the
several
Parts
of
Man's
Body
to
special
and
peculiar
Ends
,
and
particularly
design'd
the
Eye
to
be
the
Organ
of
Sight
.
But
these
Liquors
which
are
found
here
,
and
which
are
as
Glasses
and
Spectacles
to
the
Brain
in
order
to
Seeing
,
would
be
wholly
useless
to
this
purpose
if
their
Transparency
were
not
qualified
and
check'd
,
if
there
were
not
something
(
like
the
Foil
in
a
Looking-glass
)
to
unite
and
retain
the
visive
forms
in
the
Eye
.
This
therefore
is
done
by
certain
Membranes
or
Tunicles
,
which
more
powerfully
refract
the
Rays
of
Light
,
and
are
serviceable
for
the
farther
shaping
and
retaining
the
images
of
things
;
and
besides
,
they
are
serviceable
to
separate
one
Humour
from
another
,
and
to
keep
and
preserve
them
in
their
proper
places
and
particular
Apartments
;
so
that
these
Liquid
Substances
are
steady
and
fixed
.
The
first
and
outer
most
of
all
these
Coats
is
that
[
*
](A37987-e40320-b)
*
Adnata
.
Common
one
which
covers
all
the
Eye
,
unless
it
be
where
a
perforation
is
left
for
the
Ball
or
Pupil
.
This
is
that
Skin
which
makes
the
White
of
the
Eye
.
The
second
hath
its
[
†
](A37987-e40380-b)
†
Sclerotica
.
name
from
its
Hardness
,
for
(
as
the
Learned
Dr.
Willis
observes
)
this
being
one
of
the
upper
Coats
of
the
Eye
,
it
was
to
be
strong
,
and
as
a
Fence
against
Injuries
.
And
it
is
also
called
the
Horny
Tunicle
,
because
it
is
of
the
colour
of
a
thin
bright
piece
of
Horn
,
viz.
in
the
fore-part
of
it
,
but
it
is
opacous
behind
.
Strictly
speaking
(
as
another
Learned
Physician
notes
)
it
is
the
foremost
part
of
this
Skin
which
hath
the
Epithet
of
Corneous
,
and
the
hinder
is
properly
the
Sclerotick
.
This
Membrane
enfolds
the
whole
Eye
,
as
the
other
before
mention'd
doth
:
only
there
is
an
Aperture
reserv'd
for
the
Pupil
.
The
third
is
that
which
is
call'd
by
Anatomists
the
[
‖
](A37987-e40480-b)
‖
Uvea
.
Grapy
,
and
also
the
Choroides
:
or
,
to
be
exact
,
the
Anterior
part
only
is
that
which
should
be
call'd
Grapy
.
It
is
generally
black
in
Man
,
and
therefore
hath
its
Name
because
it
resembles
the
skin
of
a
Black
Grape
when
't
is
press'd
.
However
,
the
inward
Superficies
of
this
Membrane
is
black
,
to
determine
and
fix
the
Rays
.
It
encloses
the
Eye
on
all
parts
,
the
Ball
excepted
,
where
't
is
full
of
Holes
to
let
in
the
Light
.
Out
of
this
Coat
are
formed
and
produced
the
Pupil
(
known
by
the
name
of
the
Ball
or
Black
of
the
Eye
)
and
the
Iris
,
both
which
are
very
Remarkable
Curiosities
.
The
former
is
a
Round
Hole
in
the
middle
and
fore-part
of
this
Weous
Membrane
,
and
it
is
so
commodiously
framed
,
that
it
is
capable
of
being
contracted
or
dilated
(
and
consequently
of
being
lesser
or
bigger
)
as
occasion
is
,
i.
e.
according
to
the
difference
of
Objects
,
or
rather
the
difference
of
Light
which
the
Eye
receives
into
it
when
it
beholds
Objects
.
In
this
Apple
of
the
Eye
(
for
so
also
't
is
most
vulgarly
call'd
)
appears
the
Little
Image
of
the
person
who
looks
upon
it
,
whence
't
is
call'd
by
the
Hebrews
Ishon
(
Deut.
xxxii
.
10
.
a
Diminutive
of
Ish
)
Virunculus
,
because
the
Pourtraiture
of
a
Little
Man
is
seen
here
:
and
with
the
Greeks
it
hath
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Puella
,
for
the
like
Reason
,
because
one
of
the
other
Sex
may
as
well
be
seen
in
this
Looking-glass
.
Accordingly
it
is
likewise
in
Hebrew
call'd
Bath
gnajin
,
the
daughter
of
the
Eye
,
Psal.
xvii
.
8
.
and
among
the
Latins
Pupilla
,
i.
e.
Parva
puella
.
Though
some
Criticks
think
they
give
it
this
name
because
it
is
a
part
that
is
tender
and
delicate
.
Whence
in
the
fore-named
place
't
is
said
,
Keep
me
as
the
Apple
of
the
Eye
:
for
this
is
a
very
choice
part
,
and
must
be
preserved
and
guarded
with
great
Care
and
Circumspection
.
And
behold
yet
farther
the
wonderful
Contrivance
of
that
Omniscient
Mind
who
framed
this
excellent
part
!
In
this
sable
and
dark
Spot
of
the
Eye
is
the
Sight
placed
(
whence
't
is
call'd
the
Sight
,
)
or
here
at
least
the
Visive
Faculty
is
first
exerted
,
though
(
as
you
shall
hear
anon
)
't
is
perfected
in
the
next
Membrane
.
This
little
Obscure
Hole
is
the
inlet
to
all
our
Light
.
This
indeed
is
worthy
of
the
Great
Creator
,
who
in
the
first
Production
of
the
World
brought
Light
out
of
Darkness
.
This
I
may
call
Nature's
Window
in
the
Body
,
at
which
the
Visive
Rays
enter
,
and
strike
upon
the
Crystalline
Humour
,
and
from
thence
are
refracted
to
the
bottom
of
the
Eye
,
where
the
Vision
is
consummated
.
This
Black
Circle
which
I
am
now
speaking
of
,
is
environ'd
with
a
Bright
Iris
or
Rainbow
,
so
call'd
because
't
is
of
divers
Colours
:
though
't
is
true
that
in
some
Creatures
it
is
black
,
in
some
grey
,
in
others
blue
,
according
as
this
Uveous
Membrane
is
colour'd
.
This
distinct
Part
of
the
Eye
is
of
a
peculiar
Make
,
it
consisting
of
certain
[
*
](A37987-e40880-b)
*
Processus
Ciliares
.
Nervous
Fibres
;
which
,
like
small
Hairs
,
issue
from
the
Pupil
,
like
Rayes
from
a
light
Body
,
all
in
a
Circle
.
These
,
as
D.
Willis
rationally
conjectures
,
are
instrumental
in
the
Contraction
or
Dilatation
of
the
Ball
of
the
Eye
,
and
(
as
he
adds
)
the
main
Vigour
and
Briskness
of
the
Eye
are
seated
here
.
The
fourth
and
last
Membrane
(
for
though
some
Ophthalmists
have
talk'd
of
a
Fifth
,
viz.
the
Aranea
,
yet
our
late
Anatomists
,
who
have
been
more
exact
in
their
Enquiry
,
assure
us
this
is
not
to
be
found
)
is
the
Retina
,
so
named
because
't
is
fashioned
like
a
Net
.
Though
there
were
some
Preparations
and
Initiations
of
Sight
in
the
Pupil
,
yet
this
Part
must
be
judged
the
chief
Organ
of
it
:
For
here
the
Images
of
Objects
are
pourtraied
,
and
thence
by
the
Optick
Nerve
represented
to
the
Brain
to
be
examined
and
judged
of
by
the
Soul
.
All
the
other
Coats
(
as
well
as
the
Humours
)
were
but
serviceable
to
this
:
This
is
the
Principal
Seat
as
well
as
Instrument
of
actual
and
compleat
Vision
.
And
the
particular
Situation
and
Make
of
it
were
designed
for
this
very
Purpose
,
for
this
is
the
farthest
and
inmost
Membrane
,
and
is
nearest
of
all
to
the
Optick
Nerve
and
Brain
:
Yea
,
't
is
made
out
of
the
innumerable
Filaments
of
this
very
Nerve
,
so
that
there
is
an
immediate
Commerce
with
the
Brain
.
Besides
,
all
Parts
in
the
Eye
are
convex
but
the
Retina
,
which
is
concave
,
and
that
purposely
,
that
it
may
be
fitter
to
receive
and
retain
the
visive
Rays
,
or
rather
the
Forms
of
them
,
and
then
transmit
them
to
the
common
Receptacle
of
Sense
.
This
is
the
curious
Frame
and
Contexture
of
the
Eye
,
in
respect
of
the
several
Humours
and
Tunicles
with
which
it
is
furnished
:
And
who
espies
not
the
Deity
through
them
?
It
is
granted
that
the
Antients
and
Moderns
agree
not
as
to
the
particular
solving
the
manner
of
Sight
.
An
[
*
](A37987-e41110-b)
*
W.
Bridg
M.
D.
ingenious
Man
,
who
hath
been
curious
in
anatomizing
the
Eye
,
confesses
ingenuously
that
it
is
by
unknown
Ways
that
this
Exactness
of
Sight
is
effected
by
these
several
Organs
and
Parts
.
But
they
all
agree
to
admire
the
excellent
and
wonderful
Structure
of
the
Eye
:
They
jointly
acknowledge
the
Aptitude
of
the
several
Parts
to
reflect
and
refract
the
Rays
,
and
the
Fitness
of
the
Retina
,
especially
to
receive
the
Impressions
of
Light
,
and
the
admirable
Tone
of
the
Optick
Nerve
.
In
brief
,
they
are
all
astonish'd
at
the
Position
and
Configuration
;
the
excellent
Texture
and
Composition
of
this
Organ
.
Let
a
late
expert
Anatomist
speak
for
all
the
rest
,
[
*
](A37987-e41170-b)
*
Isbrand
de
Diemerbroesk
Anatome
Corp.
Hum.
If
the
Fabrick
of
the
Eye
be
narrowly
observ'd
and
consider'd
,
surely
there
is
not
a
Man
living
who
will
not
be
rapt
into
Admiration
of
the
infinite
Wisdom
of
the
supreme
Deity
,
who
in
the
Structure
of
these
Organs
was
so
much
the
more
accurate
,
by
how
much
the
Sense
of
seeing
surpasses
all
the
other
Senses
in
Excellency
and
Worth
.
Though
't
is
impossible
to
tell
the
particular
way
how
the
Sight
is
performed
by
the
Help
of
these
several
Humours
and
Membranes
,
yet
we
are
certain
it
is
done
by
them
:
Of
which
we
have
this
Demonstration
,
that
if
any
of
these
Parts
fail
,
if
any
of
these
innate
Liquors
be
deficient
,
or
any
of
the
Coats
vitiated
,
the
Sight
is
impaired
,
or
wholly
lost
,
as
is
evident
in
Suffusions
,
Strabism
or
Squinting
,
the
Pin
and
Web
,
Cataracts
,
though
perhaps
the
second
of
these
may
be
caused
,
not
only
by
the
misplacing
of
the
Crystalline
Humour
(
as
't
is
generally
said
)
but
by
some
Defect
in
the
Muscles
.
And
this
here
might
remind
me
to
add
something
concerning
the
unparallell'd
Structure
of
the
Muscles
which
belong
to
the
Eye
,
and
which
are
another
Argument
of
its
Divine
Workmanship
.
Anatomists
mention
six
,
four
of
which
are
direct
;
the
first
to
lift
it
up
,
the
second
to
move
it
down
,
a
third
to
move
it
to
the
right
,
another
to
the
left
side
:
The
other
two
turn
the
Eye
about
,
and
serve
for
oblique
Glances
.
I
propound
this
also
to
be
considered
,
that
the
Eye
is
made
with
a
round
Prominency
,
that
we
may
not
only
see
things
which
are
before
us
,
but
those
which
are
on
either
side
of
us
.
Which
latter
we
could
not
possibly
do
if
the
Eye
were
flat
,
and
if
it
were
not
set
out
a
little
beyond
the
Place
where
it
is
fixed
.
Both
which
argue
the
Providential
Care
of
Heaven
towards
us
.
And
because
this
Part
of
the
Body
is
of
extraordinary
Use
and
Necessity
,
as
well
as
of
Beauty
and
Comeliness
,
the
Omniscient
Mind
who
framed
it
,
hath
taken
especial
Care
of
its
Safety
and
Preservation
.
This
is
observable
in
sundry
Particulars
,
as
first
,
the
Eyes
are
lodged
in
two
safe
Sockets
,
two
strong
Boney
Cavities
,
where
they
are
securely
enclosed
and
defended
from
Hurt
.
And
likewise
the
impendent
Brow
and
the
prominent
Nose
save
them
from
hard
Strokes
and
Blows
.
Moreover
,
there
are
Eye-lids
,
to
be
a
farther
Security
and
Defence
to
them
,
which
are
to
be
closed
at
Pleasure
to
prevent
that
Danger
which
may
accrue
by
too
much
Light
,
or
by
Dust
,
or
Smoke
,
&c.
Hence
,
if
we
may
credit
a
good
old
Grammarian
,
who
was
well
skill'd
in
the
Derivation
of
Words
,
the
Eyes
in
[
*
](A37987-e41430-b)
*
Oculi
ab
oculendo
,
i.
e.
tegendo
.
Varr●
.
Latin
have
their
Denomination
from
this
Cover
which
God
hath
given
them
.
The
Vpper
Lid
especially
is
most
remarkable
,
it
being
as
a
Portcullis
(
for
to
that
Anatomists
generally
compare
it
)
clapt
down
every
Night
for
the
Eyes
Safety
,
and
at
all
other
times
when
there
is
occasion
for
Sleep
:
Or
whenever
the
Eye
is
assaulted
,
this
Part
is
let
down
presently
to
secure
it
:
(
I
say
presently
,
for
its
Motion
is
with
great
Expedition
,
and
thence
Gnaphgnaphim
is
the
Word
among
the
Hebrews
for
Palpebrae
,
from
Gnaph
,
celeriter
se
movere
:
And
the
doubling
of
that
Word
denotes
the
Quickness
of
the
Agitation
,
the
Suddenness
of
the
Vibration
of
this
Part.
)
If
Plempius
had
not
been
Purblind
,
as
to
his
Mind
as
well
as
Eyes
,
he
would
not
have
blamed
(
as
[
*
](A37987-e41540-b)
*
Ophthalmograph
.
he
doth
)
the
Formation
of
this
Part
of
Man
which
is
so
peculiarly
contrived
.
This
is
the
true
Reason
of
the
Fabrication
of
the
Eye-lids
,
and
therefore
Fishes
are
destitute
of
them
,
because
living
in
the
Water
they
are
not
so
obnoxious
to
Injuries
and
Blows
,
or
troublesome
Flies
,
or
any
thing
that
may
hurt
the
Eye
;
and
again
,
because
these
Creatures
sleep
not
,
or
very
little
.
Farther
,
observe
that
these
Eye-lids
are
fortified
with
stiff
Hair
as
with
Palisadoes
against
the
Incursion
of
Flies
and
such
like
small
Bodies
as
I
have
mentioned
before
,
which
would
molest
this
Part.
Nay
,
't
is
to
be
remark'd
that
this
Hair
with
which
the
Eye-lids
are
edged
and
bordered
,
never
grows
longer
than
it
is
at
first
,
but
hath
a
certain
Dimension
which
it
doth
not
exceed
:
Whereas
no
other
Hair
in
the
Body
doth
the
like
.
Which
is
a
palpable
Evidence
of
the
divine
Care
and
particular
Disposal
in
this
matter
,
viz.
that
these
Hairs
may
be
a
Guard
to
the
Eye
,
and
yet
not
in
the
least
impede
the
Sight
,
which
they
would
certainly
do
if
they
grew
long
.
And
farther
yet
,
we
may
take
notice
that
these
Hairs
are
set
thin
,
that
they
may
not
be
any
Obstruction
to
the
seeing
.
So
that
considering
these
wonderful
Circumstances
,
which
visibly
testifie
the
Wisdom
of
the
Maker
,
we
have
reason
to
abhor
and
condemn
that
blasphemous
Passage
of
a
[
*
](A37987-e41620-b)
*
Plempius
in
Opthalmograph
.
Physitian
of
the
last
Age
,
that
if
he
had
had
the
Formation
of
the
Eye-lids
of
Man
,
he
would
have
contrived
them
quite
otherwise
.
This
is
unreasonable
and
rash
as
well
as
impious
,
for
we
plainly
see
that
this
Guard
of
the
Eye
could
not
have
been
formed
with
greater
Wisdom
and
Contrivance
.
Moreover
,
above
the
Eyes
there
is
an
Arch
of
Hairs
called
the
Hairs
of
the
Eye-brows
,
which
were
placed
there
for
the
Ornament
of
the
Face
,
for
unless
these
were
a
Beauty
,
Mahomet
would
not
have
promised
his
Followers
the
Converse
in
Paradise
with
Women
whose
Eye-brows
shall
be
as
wide
as
the
Rain-bow
.
They
were
no
less
made
for
the
Preservation
of
the
Eyes
,
for
these
do
in
some
measure
keep
off
Sweat
from
sliding
down
from
the
Head
or
Forehead
into
the
Eyes
.
So
admirably
fenced
and
guarded
is
this
curious
Piece
of
Workmanship
by
the
Celestial
Operator
of
it
.
This
is
the
Care
he
took
of
this
Part
which
is
so
noble
and
so
useful
,
and
is
so
valued
by
us
.
Whence
,
[
*
](A37987-e41690-b)
*
Mat.
18.9
.
to
pluck
out
the
Eye
was
an
antient
proverbial
saying
to
express
the
Loss
of
those
things
which
were
most
dear
and
precious
to
us
.
Our
Saviour
hath
spoken
of
this
Part
in
a
most
expressive
and
comprehensive
Manner
,
The
Light
of
the
Body
is
the
Eye
,
Mat.
6.22
.
This
is
the
Light
or
Lamp
(
for
that
is
the
true
rendring
of
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
which
directs
and
guides
us
in
all
the
Actions
of
the
Body
,
in
all
the
Affairs
of
Life
wherein
Corporal
Sense
and
Motion
are
concerned
.
For
,
as
[
†
](A37987-e41770-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Op.
mundi
.
Philo
saith
well
,
what
the
Mind
is
in
the
Soul
,
that
the
Eye
is
in
the
Body
,
for
both
of
them
see
,
the
one
intelligible
,
the
other
sensible
things
.
Yea
,
it
is
certain
that
the
Eye
is
the
Mirrour
of
the
Mind
,
there
we
may
as
't
were
see
the
Soul
,
there
the
inward
Affections
and
Propensions
of
it
,
especially
those
of
Compassion
and
Kindness
discover
themselves
,
whence
by
a
good
[
*
](A37987-e41830-b)
*
Prov.
23.6.28.22
.
Mat.
6.23
.
Mark
7.22
.
Luke
11.34
.
Mat.
20.15
.
Eye
is
meant
a
benign
,
and
by
an
[
*
](A37987-e41910-b)
*
Prov.
23.6.28.22
.
Mat.
6.23
.
Mark
7.22
.
Luke
11.34
.
Mat.
20.15
.
evil
one
an
envious
and
covetous
Mind
:
And
these
are
Phrases
used
by
the
Hebrew
Doctors
and
Talmudists
.
We
might
farther
take
notice
that
this
Light
was
wisely
placed
in
the
uppermost
and
highest
Region
of
the
Body
,
as
on
a
Watch-Tower
,
that
thereby
we
may
look
about
,
and
discern
Dangers
afar
off
,
and
that
by
this
means
the
Eye
might
preside
over
the
whole
Body
and
all
the
other
Senses
.
What
the
Sun
is
to
the
great
World
,
that
the
Eye
is
to
the
lesser
:
It
is
the
Guide
,
Light
,
Life
and
Cherisher
of
it
.
And
finally
,
to
put
a
Period
to
our
Remarks
on
this
Head
,
as
there
is
a
double
Organ
for
the
Sense
of
hearing
,
so
there
is
for
this
of
seeing
;
there
is
a
Pair
of
these
glorious
Lights
in
the
Body
,
that
if
one
fails
,
the
other
may
supply
its
room
.
Therefore
we
may
justly
look
upon
Pliny's
Relation
as
fabulous
where
he
talks
of
People
of
some
Parts
of
the
World
with
but
one
Eye
;
for
indeed
,
such
is
the
Goodness
and
Liberality
of
our
Creator
that
there
is
not
any
Animal
monocular
in
the
World
.
Thus
I
have
gone
thro'
the
various
Parts
which
constitute
the
Face
or
Countenance
,
and
I
have
only
this
one
thing
to
add
,
which
the
Lord
Bacon
in
his
Essays
suggests
to
us
,
that
a
Man
shall
see
Faces
,
which
if
you
examine
Part
by
Part
,
you
shall
find
never
a
good
one
,
and
yet
all
together
do
well
.
Which
is
a
farther
Illustration
of
the
Divine
Art
,
Wisdom
and
Providence
.
So
much
for
the
Face
,
which
consists
of
several
Parts
,
and
thence
perhaps
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
a
Word
in
the
Plural
Number
)
is
used
among
the
Hebrews
to
express
it
.
CHAP.
III.
The
Neck
contains
two
Passages
or
Chanels
of
a
very
admirable
Contrivance
,
viz.
the
Wind-pipe
with
its
Larynx
and
Epiglottis
,
and
the
Throat
or
Gullet
.
The
second
or
middle
Partition
of
the
Body
,
viz.
the
Breast
is
also
shewed
to
be
the
Product
of
●n
omnipotent
and
intelligent
Operator
.
The
particular
Vse
and
Serviceableness
of
the
Lungs
,
and
the
peculiar
Composure
of
them
in
order
to
this
.
The
proper
Office
of
the
Heart
.
Its
Vessels
for
conveying
of
Blood
.
The
Circulation
of
this
noble
Liquor
.
The
Swiftness
of
its
Motion
.
The
Situation
of
the
Heart
.
The
useful
Membrane
which
encloses
it
.
The
several
Vses
of
the
Diaphragm
.
I
Should
now
descend
from
the
Head
to
the
next
celebrated
Partition
of
Man's
Body
,
and
that
is
his
[
*
](A37987-e42360-b)
*
Thorax
.
Breast
.
But
first
we
must
take
notice
of
the
Passage
to
it
,
the
Neck
,
that
fair
and
streight
Isthmus
which
joyns
these
Regions
.
This
is
the
round
Pillar
that
sustains
the
Head
:
This
is
the
Atlas
that
upholds
that
Heavenly
Part
:
The
Inside
of
it
is
the
Throat
,
which
is
furnished
with
two
most
useful
and
admirably
contrived
Cavities
or
Pipes
.
The
[
*
](A37987-e42470-b)
*
Aspera
Arteria
,
the
Wind-pipe
,
the
Weasand
.
first
is
that
which
is
feared
in
the
●orepart
of
the
Neck
,
and
is
that
Vessel
by
which
The
Air
is
taken
and
sucked
in
,
and
also
breathed
forth
:
And
therefore
this
Pipe
leads
to
the
Lungs
,
yea
,
is
inserted
into
them
,
and
several
[
†
](A37987-e42500-b)
†
Bronchia
.
Branches
of
it
are
spread
through
the
Mass
of
the
Lungs
.
Besides
,
this
is
the
principal
Instrument
made
use
of
in
forming
the
Voice
,
and
questionless
the
peculiar
composure
of
it
,
the
admirable
Fabrick
of
its
grisly
Rings
was
in
order
to
this
.
The
[
‖
](A37987-e42540-b)
‖
Larynx
,
the
Throtle
.
Vppermost
Part
of
it
is
more
particularly
and
signally
instrumental
to
the
Speech
and
Modulation
of
the
Voice
:
and
it
is
to
be
observed
that
the
all-wise
Contriver
hath
added
a
[
**
](A37987-e42570-b)
**
Epiglottis
.
Cover
,
(
which
is
a
small
Flap
or
cartilaginous
Membrane
,
somewhat
like
a
Tongue
,
and
thence
hath
its
Name
)
to
this
Head
or
Top
of
the
Wind-pipe
,
that
,
when
we
are
swallowing
,
none
of
the
Meat
or
Drink
may
go
down
into
this
Cavity
.
For
so
it
is
that
what
we
eat
and
drink
cannot
be
conveyed
into
the
other
Passage
the
Gullet
(
of
which
I
shall
speak
next
)
but
it
must
first
pass
over
the
uppermost
End
of
this
Pipe
:
Wherefore
this
Flap
covers
this
End
when
we
swallow
,
and
hinders
the
passing
down
of
the
Meat
and
Drink
into
the
Weasand
.
So
that
it
appears
hence
,
this
little
Piece
of
Flesh
is
of
absolute
Necessity
,
and
we
can
neither
eat
nor
drink
without
it
.
Can
the
most
hardned
Atheist
perswade
himself
that
these
things
were
by
chance
,
or
from
mere
Matter
moved
?
Indeed
I
can
scarcely
think
that
any
Man
can
entertain
such
Thoughts
.
Nay
,
it
might
be
added
,
as
farther
remarkable
,
that
this
Cover
we
have
been
speaking
of
,
is
not
so
close
but
some
humid
Liquors
(
as
Lohocs
and
the
like
lambitive
Medicines
for
Distempers
in
the
Lungs
and
Breast
)
may
be
gently
conveyed
that
way
,
and
descend
by
the
sides
of
the
Larynx
unto
the
Lungs
,
which
still
shews
the
Art
and
Wisdom
of
the
Contriver
.
The
[
*
](A37987-e42670-b)
*
Oesophagus
,
or
Gulle●
.
second
Passage
or
Pipe
is
that
which
is
placed
behind
this
Cover
,
and
the
Wind-pipe
to
which
that
belongs
,
and
is
seated
next
to
the
Vertebrae
of
the
Neck
.
This
is
that
by
which
we
let
down
our
Meat
and
Drink
,
and
therefore
leads
directly
to
the
Stomach
.
As
the
forenamed
Cavity
is
the
Fistula
of
the
Lungs
,
so
this
is
the
Tunnel
of
the
Stomach
,
and
accordingly
is
adjoyned
to
the
upper
Orifice
of
it
,
as
that
is
to
the
Lungs
.
Both
these
Vessels
are
of
indispensable
Necessity
:
Without
the
one
we
can
neither
breath
nor
speak
,
and
without
the
other
we
cannot
have
any
Food
or
Nourishment
conveyed
to
us
to
support
our
Natures
.
And
it
may
be
this
latter
as
well
as
the
former
,
is
someways
serviceable
to
the
making
of
a
Vocal
Sound
:
For
there
are
several
Instruments
that
concur
to
promoting
the
Pronunciation
,
and
rendring
the
Sound
Articulate
.
Thence
the
Hebrews
and
others
divide
their
Letters
into
Guttural
,
Dental
,
Labial
,
Lingual
,
and
others
are
denominated
from
the
Palat.
And
now
,
having
observed
what
Passages
are
into
the
Breast
,
I
will
speak
of
that
it self
,
that
large
and
capacious
Venter
,
that
middle
Region
of
Man
which
contains
all
the
Parts
between
the
Neck
and
the
Midriff
.
And
here
we
are
to
take
notice
of
the
divine
Workmanship
in
those
two
principal
Vessels
which
the
Breast
contains
,
viz.
the
Lungs
and
the
Heart
.
From
the
admirable
Structure
and
exact
Motions
of
the
former
a
[
*
](A37987-e42890-b)
*
Dr.
Willis
Pharmaceut
.
Rational
.
pious
Physitian
of
our
Age
takes
occasion
to
admire
(
though
he
saith
he
cannot
do
it
enough
)
the
excellent
Artifice
of
the
divine
Creator
evidently
adapted
even
unto
Mathematical
Rules
,
for
here
he
plainly
appears
(
as
he
saith
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
How
duly
and
orderly
do
these
Bellows
(
for
so
they
are
not
improperly
call'd
)
discharge
their
Office
of
attracting
and
emitting
the
Air
?
How
faithfully
do
they
serve
to
Respiration
,
which
is
for
the
ventilating
and
cooling
of
the
Blood
,
or
(
as
others
think
)
for
the
attenuating
and
refining
,
the
subtilizing
and
enkindling
of
it
?
For
by
means
of
the
Subtilty
of
the
Air
which
is
taken
in
,
the
Heat
in
the
Heart
is
provoked
and
blown
up
into
a
vital
Flame
.
I
will
not
here
dispute
whether
the
Lungs
follow
and
depend
upon
the
Motion
of
the
Breast
and
Midriff
,
and
are
filled
and
moved
as
Bellows
are
,
because
they
are
distended
;
or
whether
(
as
some
of
late
contend
)
they
are
dilated
by
the
elastick
Force
of
the
Air
rushing
in
,
and
so
upon
their
Extension
follows
the
swelling
of
the
Diaphragm
,
and
thereupon
the
Motion
of
the
Thorax
.
This
is
Inspiration
:
And
then
in
Expiration
the
Diaphragm
is
contracted
,
and
returns
to
its
right
Figure
,
and
the
Air
is
expelled
.
Neither
will
I
question
,
Whether
it
be
a
collateral
End
of
Respiration
to
discharge
and
expel
an
excrementitious
Fluid
out
of
the
Mass
of
Blood
,
as
[
*
](A37987-e43040-b)
*
Nat.
Hist.
of
the
Earth
,
Part
4.
the
excellent
Author
whom
I
have
formerly
cited
,
thinks
he
can
sufficiently
prove
.
But
this
we
are
sure
of
(
laying
aside
all
Disputes
)
that
the
Lungs
are
the
great
Instrument
of
breathing
,
and
that
they
are
absolutely
requisite
for
the
admiting
of
the
Air
in
order
to
the
rouzing
of
the
vital
Spirits
,
and
quickning
and
maintaining
the
Flame
of
Life
:
for
the
sensitive
Soul
is
fed
by
Air
,
as
the
Body
by
Food
.
And
we
are
sure
of
this
likewise
,
that
they
are
necessary
Organs
of
Speech
and
Voice
,
of
articulate
and
significant
Sounds
.
And
we
have
no
reason
to
doubt
of
this
,
that
the
great
Architect
and
Framer
of
Man's
Body
hath
particularly
fitted
and
composed
the
Lungs
for
these
Purposes
,
for
they
[
*
](A37987-e43090-b)
*
Whence
they
are
call'd
Lights
,
because
considering
their
Bulk
they
are
the
lightest
Parts
of
all
the
Body
.
are
light
,
spongy
and
flexible
,
and
full
of
hollow
Places
,
to
hold
the
Air
,
and
convey
it
through
hidden
Passages
to
all
the
Body
:
And
they
are
wide
and
capacious
that
the
Air
may
play
in
them
,
and
have
its
full
Scope
in
the
Cavity
of
the
Thorax
.
And
moreover
,
that
they
may
be
firm
and
steady
and
so
perform
their
Operations
with
the
greater
Certainty
and
Accuracy
,
they
are
on
the
Back
of
them
fastened
to
the
Spina
,
and
thereby
become
fixed
.
This
may
convince
us
that
they
are
the
Work
of
a
supreme
and
primary
Cause
,
who
is
Owner
of
infinite
Understanding
,
and
doth
all
things
with
Skill
and
Counsel
.
Wherefore
that
is
an
excellent
Spark
of
Devotion
in
the
Talmud
,
At
every
Breath
that
a
Man
breatheth
,
he
ought
to
praise
God
his
Creator
.
The
other
rich
Treasure
in
this
Chest
is
the
Heart
,
the
Fountain
of
natural
Heat
,
which
it
disperses
over
all
the
Body
by
vertue
of
its
peculiar
Office
,
which
is
to
make
Blood
,
and
to
distribute
it
by
the
Arteries
into
the
Parts
.
Whether
the
so
deservedly
admired
Motion
of
the
Blood
be
from
an
infinite
Faculty
(
as
Galen
thought
)
or
from
Rarefaction
which
expands
the
Heart
(
as
Cartes
determines
)
or
from
the
Air
taken
into
the
Lungs
(
as
Mr.
Hobbes
suggests
)
or
from
the
Quantity
or
Copiousness
of
the
Blood
falling
into
the
Heart
,
which
labors
to
expel
it
thence
by
a
Constriction
of
its
Fibres
,
whereby
the
Cone
of
it
is
brought
nearer
to
the
Basis
(
as
Dr.
Charlton
thinks
)
I
will
not
here
dispute
,
but
this
we
are
certain
of
,
that
an
intellectual
Spirit
was
the
first
Cause
and
Efficient
of
it
:
And
any
considerate
Man
that
takes
notice
of
the
wonderful
Make
and
Figure
of
the
Heart
,
and
of
all
the
Vessels
subservient
to
it
,
cannot
but
acknowledg
as
much
.
Therefore
a
[
*
](A37987-e43280-b)
*
Dr.
Lower
,
de
Corde
.
celebrated
Anatomist
of
our
own
,
resolves
the
Motion
of
them
and
of
the
Blood
into
a
divine
and
supernatural
Principle
,
not
to
be
conceived
and
explained
by
us
.
We
know
that
when
the
Blood
flows
into
the
right
Ventricle
of
the
Heart
,
this
is
dilated
;
and
when
it
is
thrust
out
thence
,
this
is
contracted
;
but
the
true
natural
Spring
of
this
[
*
](A37987-e43320-b)
*
Diastole
and
Systole
.
double
Motion
is
hid
from
us
.
Whether
the
Motion
of
the
Heart
depend
upon
the
Blood
,
or
the
Motion
of
this
depend
on
the
Heart
(
because
if
it
be
a
great
Muscle
,
as
not
only
Hippocrates
and
Galen
,
but
some
modern
Philosophers
and
Physitians
have
averred
,
it
seems
of
it self
to
be
made
for
Motion
,
being
actuated
by
Spirits
,
and
drawn
by
Fibres
)
it
is
not
my
Business
here
to
enquire
,
but
this
is
the
thing
which
ought
to
employ
our
Thoughts
and
excite
our
Devotion
,
that
(
whatever
second
and
natural
Causes
may
be
assigned
of
this
Phaenomenon
)
the
supreme
Author
and
Contriver
of
it
is
some
intelligent
Substance
,
and
it
is
impossible
it
should
be
otherwise
.
For
the
whole
stupendous
Contexture
of
the
Heart
and
its
double
Ventricle
,
with
the
four
Vessels
in
them
,
viz.
two
Veins
in
the
right
,
and
two
Arteries
in
the
left
Side
,
the
former
to
convey
the
Blood
to
the
Heart
,
the
latter
to
carry
it
off
,
together
with
the
various
Nerves
,
Fibres
,
&c.
is
a
Work
of
Understanding
,
Prudence
and
Judgment
;
for
all
these
Parts
have
Relation
to
one
another
,
and
are
mutually
helpful
in
their
Operations
,
and
they
all
apparently
conspire
for
the
Good
and
Welfare
of
the
Body
.
Who
can
sufficiently
admire
the
Circular
Conveyance
of
that
noble
Liquor
through
the
[
*
](A37987-e43450-b)
*
Vena
Cava
.
greatest
Vein
of
the
whole
Body
(
into
which
all
the
other
Veins
empty
and
disembogue
their
Blood
)
into
the
right
Ventricle
of
the
Heart
,
out
of
this
into
the
Lungs
through
a
capacious
Artery
(
falsly
called
a
[
†
](A37987-e43510-b)
†
Vena
Arteriosa
.
Vein
)
which
hath
its
Original
from
the
Heart
,
and
is
divided
into
many
Branches
which
are
dispersed
through
the
Lungs
;
out
of
this
Parenchyma
of
the
Lungs
into
the
left
Ventricle
of
the
Heart
through
a
remarkable
Vein
(
corruptly
call'd
an
[
‖
](A37987-e43580-b)
‖
Arteria
venosa
.
Artery
)
which
hath
its
Rise
from
the
Lungs
,
and
is
mixed
with
the
Branches
of
the
Aspera
Arteria
,
and
the
Arterious
Vein
?
And
so
when
the
Blood
is
digested
and
perfected
in
both
those
Ventricles
of
the
Heart
and
Lungs
,
it
is
carried
out
of
the
left
Ventricle
into
the
bigger
Sort
of
Arteries
through
the
[
**
](A37987-e43640-b)
**
Arteria
aorta
.
great
Artery
,
which
proceeding
out
of
the
Heart
disperses
its
Branches
through
the
whole
Body
,
and
out
of
the
lesser
Arteries
(
not
by
Anastomoses
or
Inosculations
,
as
some
have
thought
,
but
)
through
the
Substance
of
the
Flesh
into
the
lesser
,
and
then
the
greater
Veins
,
and
thence
thro'
the
Vena
Cava
into
the
right
Ventricle
of
the
Heart
again
,
and
so
the
Circulation
is
made
.
Or
,
the
short
is
,
that
the
Heart
hath
on
one
side
of
it
the
Vena
Cava
,
and
on
the
other
the
Arteria
magna
,
both
which
great
Trunks
have
Branches
dispersed
through
all
the
Body
,
even
the
extremest
Parts
,
and
are
continued
to
one
another
by
capillary
or
small
Vessels
,
and
so
there
is
no
Interruption
of
the
circular
Course
of
the
Blood
,
but
it
returns
to
the
Place
from
whence
it
first
set
out
.
These
are
the
Journeys
of
the
Blood
,
these
are
its
several
Stages
,
these
are
the
distinct
Chanels
and
Vessels
it
moves
through
.
Thus
by
the
Heart
and
other
Passages
,
as
't
were
in
a
Water-engine
,
it
is
carried
in
a
constant
Course
round
:
Which
is
a
sufficient
Evidence
that
these
Machines
were
at
first
made
,
and
then
set
into
Motion
by
an
omnipotent
and
wise
Being
.
And
the
Speediness
of
this
Motion
is
as
remarkable
as
the
Circulation
it self
:
For
from
the
Pulses
,
which
are
the
sensible
moving
and
beating
of
the
Arteries
,
and
are
made
as
often
as
the
Blood
rusheth
out
of
the
Heart
into
these
Vessels
,
we
may
gather
the
swift
Career
of
this
liquid
Substance
.
Primrose
is
singular
in
his
Opinion
,
and
reckons
but
seven
Hundred
Pulses
in
an
Hour
:
Other
Physitians
rise
much
higher
,
but
with
great
Inequality
,
they
being
more
used
to
feel
,
than
tell
the
Pulses
.
Harvey
reckons
two
Thousand
,
Regius
three
Thousand
,
Bartholine
about
four
Thousand
;
for
according
to
the
different
Temper
and
Habit
of
the
Body
the
Agitation
of
the
Blood
varies
,
and
consequently
the
Circulation
of
it
is
finished
sooner
in
some
than
in
others
.
If
we
speak
of
what
is
commonly
experienced
in
most
Persons
that
are
healthful
and
well
disposed
in
Body
,
and
are
of
a
just
Stature
,
it
is
generally
agreed
that
the
Heart
usually
gives
in
the
Space
of
an
Hour
about
three
thousand
Strokes
.
The
whole
Mass
of
Blood
(
which
in
a
Man's
Body
who
is
adult
,
seldom
exceeds
Twenty
four
Pounds
Weight
,
or
is
less
than
fifteen
)
passes
through
the
Heart
and
whole
Body
six
or
seven
times
in
an
Hour
in
some
,
oftner
in
others
:
Yea
,
a
late
[
*
](A37987-e43880-b)
*
Dr.
Lower
.
Tractat.
de
Corde
.
learned
and
applauded
Physitian
tells
us
,
that
in
some
Persons
all
the
Blood
passes
through
the
Body
thirteen
times
in
one
Hour
.
And
he
endeavours
to
shew
exactly
that
the
Situation
and
Structure
of
the
Heart
are
fitted
for
this
swift
Motion
,
that
the
Vessels
are
wonderfully
made
to
distribute
the
Blood
through
the
Body
in
so
short
a
time
,
and
to
perform
their
whole
Circle
and
Periodical
Revolution
.
This
more
particularly
may
be
observed
,
that
this
noble
Mover
is
placed
exactly
in
the
Middle
of
the
Breast
(
and
in
a
manner
of
the
whole
Body
)
that
the
Influence
of
it
may
equally
reach
all
Parts
:
Though
indeed
the
Pulse
is
more
sensible
on
the
left
Side
,
which
is
by
reason
of
the
left
Ventricle
,
wherein
the
vital
Spirits
are
elaborated
,
and
where
is
situated
the
great
Artery
that
conveys
them
forth
thence
,
both
which
are
on
the
left
.
And
besides
,
the
Cone
or
Point
of
the
Heart
deflects
rather
to
the
left
Side
,
to
give
way
perhaps
to
the
Ascention
of
the
Midriff
.
That
this
choice
Vessel
of
the
Heart
may
be
defended
and
preserved
,
it
is
encompassed
with
the
Lungs
,
which
hang
on
both
sides
of
it
,
and
are
call'd
by
some
Anatomists
the
Hearts
Pillow
.
And
add
to
this
that
this
precious
Treasure
is
enclosed
in
a
Membranous
Covering
,
which
is
stiled
the
Pericardium
.
As
the
Heart
is
fastned
to
a
Part
of
the
Spina
to
keep
it
steady
,
so
this
Capsula
is
fastned
to
the
Midriff
,
to
keep
it
in
its
right
Situation
,
and
also
to
defend
it
from
Injuries
.
And
it
is
not
to
be
omitted
,
that
within
this
Membrane
there
is
a
serum
or
thin
Liquor
,
which
is
placed
here
on
purpose
to
keep
the
Heart
moist
,
and
consequently
to
promote
its
Motion
:
Whereas
if
the
outward
Superficies
of
the
Heart
were
depriv'd
of
this
serous
Matter
,
it
would
(
it
is
probable
)
through
continual
Agitation
and
Heat
grow
dry
,
and
wrinkle
,
and
be
made
unfit
for
Motion
.
This
Lympha
therefore
is
of
great
Use
,
and
(
as
all
the
other
things
before
mentioned
)
convinces
us
that
the
Fabrick
of
the
Heart
was
from
an
understanding
Mind
,
and
could
not
be
from
any
other
.
And
after
all
,
this
may
be
observed
(
which
is
very
strange
and
wonderful
)
that
the
Heart
is
insensible
,
as
[
*
](A37987-e44060-b)
*
De
Generatione
.
Dr.
Harvey
proves
from
one
who
had
a
Fracture
in
his
left
Side
,
so
that
this
Part
was
exposed
to
view
,
and
was
handled
,
but
not
perceived
.
So
much
for
the
Heart
,
which
is
the
lower
Heaven
as
't
were
in
this
little
World
;
the
Head
being
the
upper
one
,
where
the
divine
Soul
hath
its
Throne
.
Having
viewed
the
middle
Cavity
or
Partition
of
humane
Bodies
,
and
having
found
it
to
be
a
Structure
worthy
of
its
Creator
,
I
should
now
with
religious
Admiration
pass
to
the
lowest
Region
of
the
Body
,
which
answers
to
the
Earth
in
the
sublunary
World
:
But
because
this
is
separated
from
the
foregoing
Region
by
a
certain
[
†
](A37987-e44190-b)
†
Septum
transversum
.
cross
Bound
called
the
Diaphragm
or
Midriff
,
we
ought
therefore
to
take
notice
of
that
first
.
This
Muscular
Partition
lies
over-thwart
the
lower
Part
of
the
Breast
,
and
is
sometimes
known
by
the
Name
of
Praecordia
,
because
the
Heart
touches
it
with
its
Cone
.
Through
this
fleshy
Skin
the
Gullet
descends
:
And
to
this
Part
likewise
the
Pericardium
,
the
Liver
,
Spleen
,
Stomach
are
all
fastened
,
whence
there
is
a
Communication
between
them
and
it
.
The
Use
of
this
Partition
is
to
divide
the
vital
Parts
from
the
natural
ones
,
i.
e.
the
Heart
and
Lungs
from
the
Stomach
and
other
lower
Bowels
;
as
it
was
fit
there
should
be
a
Distance
between
these
Parts
of
so
great
Difference
in
their
Nature
and
Use
,
therefore
this
Wall
was
made
between
them
.
Again
,
it
is
useful
to
help
the
Exoneration
of
the
Intestines
,
for
by
pressing
these
the
Faeces
are
more
easily
evacuated
.
But
its
chiefest
Use
is
for
Respiration
,
for
by
contracting
it self
it
extends
the
Breast
,
and
by
that
Extension
is
Inspiration
wrought
:
So
by
extending
it self
it
contracts
the
Breast
,
and
by
that
means
Expiration
is
performed
.
Thus
it
is
,
next
to
the
Lungs
,
(
which
it
immediately
touches
as
well
as
the
Heart
)
the
principal
Instrument
of
free
breathing
.
And
besides
these
Uses
already
mentioned
,
it
is
concluded
by
the
most
judicious
Searchers
into
the
Secrets
of
Nature
that
this
Part
of
the
Body
is
useful
for
Laughter
,
that
innocent
and
healthful
Diversion
of
Man's
Life
if
it
be
used
lawfully
and
moderately
:
For
this
peculiar
Posture
of
the
Countenance
,
with
that
sonorous
but
inarticulate
Voice
which
attends
it
,
is
to
be
ascribed
in
great
part
of
the
shaking
of
the
Muscles
of
the
Diaphragm
,
caused
by
an
Agitation
of
the
Spirits
dilating
the
Heart
,
and
consequently
this
Part
and
the
Breast
,
which
being
moved
,
affect
the
Muscles
of
the
Face
,
and
cause
this
pleasant
Figure
of
it
.
Hence
,
[
*
](A37987-e44450-b)
*
Dr.
Willis
.
De
Anatom
.
Cerebri
.
one
of
our
learnedest
Masters
in
Physicks
gives
an
Account
of
this
particular
Motion
of
the
Countenance
from
the
peculiar
Frame
of
the
Midriff
and
the
Heart
of
Man
,
which
is
different
from
that
of
all
other
Animals
.
This
is
the
Reason
why
Laughter
is
proper
to
Man
only
.
And
the
same
inquisitive
Person
takes
notice
that
[
†
](A37987-e44500-b)
†
Idem
.
De
Anim.
Brut.
the
intercostal
Nerve
is
of
a
particular
and
unparallell'd
Composure
in
Man
,
whence
there
is
a
wonderful
Consent
between
the
Praecordia
and
the
Parts
of
the
Mouth
and
Face
,
insomuch
that
assoon
as
Grief
invades
the
Breast
,
the
Face
corresponds
and
is
troubled
.
Hence
Men
,
of
all
Creatures
,
only
weep
as
well
as
Laugh
.
This
we
may
entertain
as
a
Truth
,
whatever
[
‖
](A37987-e44570-b)
‖
Aen.
●
.
Virgil
or
[
**
](A37987-e44600-b)
**
Lib.
8.
c.
42.
Pliny
suggest
to
the
contrary
,
who
tell
us
of
weeping
Horses
.
But
every
Moisture
or
Distillation
from
the
Eyes
,
which
is
seen
even
in
some
Brutes
sometimes
,
is
not
to
be
call'd
Tears
.
[
††
](A37987-e44660-b)
††
Il.
17.
Homer
who
tells
us
of
weeping
Horses
[
‡
](A37987-e44700-b)
‡
Ill.
19.
,
mentions
speaking
Brutes
of
the
same
Species
;
he
that
gave
them
Tears
could
give
them
humane
Speech
.
And
the
same
[
‖‖
](A37987-e44740-b)
‖‖
Il.
5.
Poet
talks
of
immortal
Horses
that
feed
on
Ambrosia
instead
of
Oats
,
or
any
such
ordinary
Provender
.
There
is
no
Creature
,
properly
speaking
,
weeps
but
Man
,
for
this
comes
from
that
inward
Sense
and
Perception
which
are
not
in
irrational
Animals
.
This
must
be
attributed
to
the
particular
Make
of
their
Organs
:
And
this
particular
Make
must
be
ascribed
to
the
Will
and
Wisdom
of
the
Creator
,
who
knew
this
was
most
suitable
to
Humane
Nature
.
CHAP.
IV.
The
Frame
of
the
third
and
lowest
Region
of
the
Body
speaks
a
divine
Artist
.
The
convenient
Position
of
the
Stomach
.
It
s
wonderful
Operation
in
the
concocting
of
Food
.
The
diverse
Opinions
of
Writers
concerning
the
Cause
of
it
.
The
Author
's
particular
Sentiment
.
An
Account
of
the
Intestines
,
and
of
the
proper
Vses
of
them
.
The
several
Passages
and
Conveyances
of
the
Chyle
.
The
distinct
Offices
of
the
Liver
,
Spleen
,
Pancreas
.
How
this
lower
Partition
of
the
Body
is
guarded
and
secured
.
The
mutual
and
necessary
Correspondence
of
the
Brain
,
Heart
and
Stomach
,
which
are
the
principal
Contents
of
the
three
Regions
of
the
Body
.
How
by
the
Nerves
and
Animal
Spirits
conveyed
in
them
all
Motion
and
Sensation
are
performed
in
humane
Bodies
.
I
Come
now
to
speak
of
the
lower
Region
it self
,
(
which
is
the
largest
,
i.
e.
the
longest
and
broadest
of
the
three
Divisions
of
the
Body
)
the
Abdomen
or
Belly
,
i.
e.
all
that
Space
in
the
Body
which
reacheth
from
the
lowest
Part
of
the
Breast
to
the
Fundament
.
Here
first
the
Stomach
deserves
our
Consideration
;
and
that
which
we
shall
take
notice
of
in
the
first
Place
is
its
Situation
.
By
which
I
do
not
only
mean
its
Position
immediately
under
the
Diaphragm
(
which
without
doubt
is
for
the
best
)
but
I
take
notice
that
as
the
Heart
,
the
most
useful
Part
in
the
middle
Region
of
the
Body
,
is
encompassed
and
kept
safe
by
the
Lungs
,
so
this
which
is
most
considerable
in
the
lowest
Venter
is
seated
between
the
Liver
and
the
Spleen
,
That
on
the
right
,
This
on
the
left
Side
of
it
,
and
is
kept
warm
by
both
.
The
former
especially
●herishes
and
comforts
this
Part
,
and
that
is
the
reason
why
it
is
placed
so
contiguous
to
it
.
Besides
,
the
Liver
and
Spleen
on
both
sides
of
the
Stomach
guard
and
defend
it
from
the
Ribs
.
Nor
is
the
Pancreas
or
Sweet
bread
a
mere
Expl●●ive
,
to
fill
up
the
void
Places
between
the
Stomach
,
Liver
and
Spleen
,
but
is
as
it
were
a
Pillow
to
the
former
of
these
(
as
some
Anatomists
have
call'd
it
)
lest
when
it
is
full
it
should
be
hurt
by
the
Hardness
of
the
Vertebrae
.
This
Guard
about
it
shews
it
was
designed
to
be
a
Vessel
of
great
value
.
But
the
admirable
Operation
of
it
doth
much
more
discover
it
to
be
so
:
For
after
it
hath
taken
in
the
Food
,
it
doth
by
means
of
that
Variety
of
Fibres
with
which
it
is
set
about
,
enclose
and
wrap
it
up
,
and
then
betakes
it self
to
Concoction
,
a
most
amazing
Work
,
and
such
as
speaks
a
divine
Author
.
The
toughest
and
hardest
Meats
are
digested
in
three
or
four
Hours
Space
,
and
turned
into
a
soft
Pap
,
which
could
scarcely
be
effected
in
a
Pot
over
never
so
hot
and
fierce
a
Fire
;
and
therefore
the
Food
is
not
concocted
by
the
mere
Heat
of
the
Stomach
,
as
the
old
Philosophers
thought
,
nor
by
any
Heat
brought
to
the
Stomach
from
the
Heart
,
as
Des
Cartes
and
his
Followers
positively
determine
.
But
whence
this
fermenting
,
acid
,
vellicating
Juice
,
which
is
the
Cause
of
this
strange
Alteration
of
the
Meat
,
and
turns
it
in
so
short
a
time
into
a
whitish
kind
of
Substance
like
to
Cream
,
hath
its
Original
in
the
Body
,
is
not
easie
to
tell
.
We
have
no
Assurance
that
this
sharp
corroding
Humour
comes
from
the
gastrick
and
meseraick
Arteries
,
as
some
think
.
Nor
can
we
prove
that
it
is
an
acid
Menstruum
derived
to
the
Stomach
from
the
Spleen
,
as
others
imagine
;
yea
,
some
think
there
is
Ground
to
believe
the
contrary
,
because
there
is
no
proper
Vessel
to
promote
that
Commerce
between
them
.
But
though
herein
they
are
mistaken
,
for
the
Spleen
is
joyned
to
the
Stomach
by
a
little
Meatus
call'd
Vas
breve
,
yet
no
Man
can
certainly
tell
whether
there
be
any
such
sharp
Liquor
carried
by
this
Passage
.
And
't
is
known
that
Dogs
when
they
have
their
Spleen
cut
out
,
are
no
less
voracious
,
and
concoct
what
they
eat
assoon
as
before
.
Others
hold
that
this
stomachick
Ferment
proceeds
immediately
from
the
Blood
,
i.
e.
the
salt
Humour
in
it
:
Whence
melancholick
and
hypocondriacal
Persons
(
who
abound
with
this
saline
Liquor
)
have
oftentimes
a
Boulimy
:
But
there
are
Objections
levelled
against
this
by
some
learned
Men
,
and
they
are
not
easily
satisfi●d
.
Some
think
that
a
Pancreatick
Juice
is
the
great
Promoter
of
this
Work
.
Riolanus
and
other
Moderns
impute
it
to
the
sour
Reliques
of
the
Chyle
which
remain
in
the
Stomach
,
and
are
turned
into
a
Leven
.
Dr.
Willis
refers
it
to
a
sulphureous
Acidity
,
and
to
the
active
Spirits
which
issue
from
the
stomachick
Nerves
.
The
Glandules
at
the
bottom
of
the
Stomach
afford
a
certain
Ferment
,
say
others
.
The
Heat
of
the
adjacent
Parenchyma
the
Liver
contributes
much
to
it
,
saith
Dr.
Glisson
.
It
is
from
a
nitrous
Principle
,
say
Tilingius
,
and
Dr.
Mayow
:
Which
is
in
a
manner
the
same
with
Dr.
Willis's
Opinion
.
It
is
an
odd
Notion
of
Dr.
Harvey
,
that
it
is
made
by
Trituration
.
Some
have
thought
that
the
Saliva
which
is
mixed
with
the
Meat
in
the
Mouth
is
the
great
Instrument
of
Concoction
:
Thus
thinks
Diemerbroek
,
and
I
find
that
Monsieur
Rohault
is
one
that
enclines
this
way
;
but
this
kind
of
Moisture
is
sometimes
very
defective
in
those
that
have
a
very
sharp
Appetite
,
and
digest
their
Meat
very
quickly
,
and
therefore
I
can't
think
that
this
is
the
Aqua-fortis
that
dissolves
the
solidest
Food
so
quickly
.
This
is
all
that
we
know
in
the
matter
,
and
are
sure
of
,
that
,
viz.
it
is
a
most
stupendous
Fermentation
that
thus
dissolves
all
the
Parts
of
the
Food
,
and
turns
them
into
that
milky
Subsistence
in
so
short
a
time
.
That
whatever
is
taken
into
the
Stomack
is
consumed
so
suddenly
,
is
a
most
strange
,
surprizing
,
and
prodigious
thing
.
Any
thoughtful
Man
will
grant
this
.
Yet
I
do
not
say
this
as
if
I
questioned
whether
it
is
done
by
natural
Means
or
no
,
for
(
to
offer
my
Opinion
and
Sentiment
in
the
Point
)
I
hold
that
it
is
performed
by
the
particular
Make
and
Structure
of
this
Part
of
the
Body
.
It
hath
that
individual
Substance
,
Shape
,
Contexture
and
Formation
whereby
it
is
fitted
for
this
Use
,
viz.
Concoction
:
And
the
Reason
why
no
other
Vessel
of
the
Body
doth
or
can
discharge
this
Office
,
is
because
it
hath
not
Parts
thus
adapted
.
And
this
is
the
general
Solution
which
I
would
give
of
the
Operation
and
Function
of
any
other
Vessel
in
the
Body
,
as
the
Brain
,
Lungs
,
Heart
,
&c.
When
there
are
Disputes
about
the
particular
Manner
of
their
executing
their
Offices
,
I
conceive
the
best
Answer
is
,
that
all
that
is
done
,
is
done
by
a
peculiar
and
singular
Fabrication
of
the
Parts
.
God
hath
given
them
a
particular
Turn
and
Form
,
and
thereby
they
effect
such
and
such
things
.
This
is
signally
true
of
that
Part
which
I
am
now
treating
of
,
viz.
the
Stomach
.
And
though
all
is
done
here
in
a
natural
way
,
yet
it
was
caused
at
first
by
a
supernatural
Efficient
,
the
supreme
divine
Author
of
all
things
,
who
framed
this
Vessel
after
this
particular
manner
,
and
most
wisely
designed
and
contrived
the
Operation
and
Office
of
it
in
order
to
the
nourishing
and
sustaining
of
the
whole
Body
.
Which
will
appear
if
we
consider
what
becomes
of
the
Chyle
,
that
milky
Juice
into
which
the
Food
is
here
dissolved
.
It
is
sent
through
the
[
*
](A37987-e45650-b)
*
Pylorus
.
lower
Orifice
or
Mouth
of
the
Stomach
into
the
Guts
,
which
are
fitted
and
prepared
on
purpose
to
receive
it
,
and
to
give
it
a
farther
and
higher
Digestion
.
Properly
there
is
but
one
Intestine
,
which
hath
divers
Names
according
to
its
divers
Parts
or
Offices
.
That
which
immediately
adheres
to
the
Bottom
of
the
Stomach
hath
its
[
†
](A37987-e45710-b)
†
Duodenum
.
Name
from
its
being
thought
to
be
in
its
full
Dimensions
twelve
Fingers
in
Length
,
though
the
expertest
Anatomists
find
it
not
half
so
long
.
This
hath
no
Windings
,
but
descends
streight
from
the
Pylorus
,
that
the
Chyle
may
pass
thence
the
better
:
And
it
hath
a
narrow
Cavity
that
it
may
pass
by
degrees
,
and
not
all
together
.
The
next
(
for
I
will
mention
them
all
,
because
they
have
some
particular
Service
,
though
not
very
distinctly
known
to
us
)
is
the
[
*
](A37987-e45760-b)
*
Iejunum
.
hungry
one
,
so
call'd
because
it
is
often
empty
,
by
reason
of
the
abundance
of
lacteal
Veins
that
are
there
,
which
suck
up
the
Chyle
.
The
[
†
](A37987-e45800-b)
†
Ileon
.
third
is
much
larger
than
these
two
before
mentioned
,
and
is
therefore
capable
of
receiving
more
of
the
Faeces
,
and
of
retaining
them
a
longer
time
.
Here
is
the
Iliack
Passion
.
(
Note
that
these
three
first
Intestines
are
generally
known
by
the
Name
of
the
small
Guts
:
)
The
[
‖
](A37987-e45850-b)
‖
Caecum
.
fourth
is
an
obscure
or
blind
Appendix
(
whence
perhaps
it
hath
its
Name
)
of
the
Intestine
last
mentioned
,
and
of
that
which
I
shall
name
next
;
for
it
rises
out
of
the
End
of
the
one
and
the
Entrance
of
the
other
.
It
hath
its
peculiar
Use
in
the
Reception
of
the
Excrements
,
in
preparing
them
for
Ejection
,
in
correcting
the
Flatus
that
proceeds
from
them
,
and
in
serving
also
as
a
Ligament
to
fasten
and
uphold
the
Peritonaeum
.
The
[
**
](A37987-e45900-b)
**
Colon.
fifth
is
the
largest
and
thickest
of
all
,
and
the
chief
Receptacle
for
the
Faeces
.
Here
is
the
Scene
of
the
Cholick
Pains
,
bred
of
Winds
and
Vapours
which
arise
in
this
lower
Region
of
the
little
World
.
Lastly
,
there
is
the
[
‡
](A37987-e45940-b)
‡
Rectum
.
streight
one
,
so
nominated
because
it
directly
tends
to
the
Anus
:
And
here
(
for
there
are
Wonders
in
every
Part
of
the
Body
)
between
the
Podex
and
the
Vesica
is
that
so
useful
and
excellently
contrived
[
*
](A37987-e46010-b)
*
Sphincter
anûs
Muscle
,
whereby
untimely
Excretion
is
prevented
and
hindred
;
the
Benefit
of
which
cannot
sufficiently
be
expressed
.
I
may
justly
call
it
the
Key
of
the
Postern-Gate
of
the
Body
with
which
it
is
opened
and
shut
as
often
as
there
is
occasion
,
which
is
a
thing
not
only
of
singular
Use
and
Convenience
,
but
of
absolute
Necessity
.
And
as
for
the
more
general
Use
of
the
Intestines
,
it
is
very
observable
and
worthy
of
their
Author
:
For
first
they
were
designed
to
retain
the
Nourishment
a
considerable
time
in
order
to
its
better
Fermentation
and
Concoction
:
To
which
purpose
they
are
made
of
a
round
,
long
and
concave
Figure
,
that
they
may
be
more
capacious
and
hold
the
Chyle
the
longer
time
,
and
that
they
may
be
the
fitter
for
Motion
.
Secondly
,
the
Intention
of
them
was
to
separate
what
is
brought
into
them
,
the
useful
Parts
from
those
that
are
of
no
Use.
Thirdly
,
to
convey
and
distribute
the
wholesome
Portion
of
the
Chyle
into
its
proper
Receptacle
for
the
Nourishment
of
the
Body
.
Fourthly
,
to
expel
the
useless
Parts
and
Sediment
downwards
.
And
though
the
other
Employments
be
more
honourable
,
yet
this
is
as
necessary
and
admirable
as
they
.
To
these
Ends
their
peristaltick
Motion
was
given
them
,
which
is
singular
and
peculiar
,
and
ordained
for
this
very
purpose
and
no
other
.
By
this
Motion
(
which
is
compared
usually
to
that
of
Earth-Worms
,
which
move
the
Parts
of
their
Bodies
successively
and
gradually
)
the
pure
,
profitable
and
defecate
Parts
of
the
Chyle
are
separated
from
the
Excrementitious
,
and
the
Faeces
are
by
degrees
depressed
and
carried
off
.
That
there
should
be
this
peculiar
Contrivance
of
these
Parts
,
and
that
they
should
have
spiral
Fibres
,
peculiarly
fitted
for
the
Employment
they
are
designed
to
(
whilst
other
Parts
have
Fibres
of
a
quite
different
Nature
)
shews
whose
Workmanship
it
is
.
And
the
many
Turnings
,
Foldings
and
crooked
Windings
of
these
Vessels
were
designedly
framed
by
God
for
the
promoting
of
these
Ends.
Hereby
the
Chyle
hath
time
to
digest
sufficiently
,
and
to
send
laudable
Nourishment
to
the
Body
:
Otherwise
it
would
too
soon
be
ejected
and
precipitated
.
If
the
Intestines
had
not
these
Windings
,
we
should
be
always
hungry
,
because
the
Meat
would
slip
out
of
the
Stomach
too
soon
.
Therefore
,
when
there
hath
been
the
contrary
Make
of
the
Guts
,
a
perpetual
Appetite
and
Voracity
have
been
observed
,
of
which
see
Instances
in
Riolan
.
Anthrop
.
l.
2.
and
Cabrol
.
Observat.
10.
Nature
doth
not
perform
its
Work
too
fast
,
but
leisurely
and
sedately
by
Help
of
these
Meanders
and
anfractuous
Passages
of
the
Entrails
.
I
have
only
this
to
observe
further
,
that
all
the
Intestines
are
joyned
together
by
the
Mesentery
,
that
they
may
not
be
loose
;
and
they
are
also
fastned
to
the
Vertebrae
of
the
Back
.
But
because
both
the
Stomach
and
Intestines
were
primarily
intended
for
conveying
and
dispersing
the
useful
and
nutritive
Part
of
the
Food
into
the
several
Parts
of
the
Body
,
I
will
proceed
to
shew
you
the
manner
of
this
particular
Conveyance
and
Distribution
,
one
of
the
greatest
Arguments
of
the
divine
Contrivance
of
Man's
Body
that
we
can
desire
.
The
Food
,
i.
e.
the
major
Part
of
it
being
converted
into
Chyle
in
the
Stomach
,
and
afterwards
,
by
the
Contraction
of
its
Fibres
,
detruded
down
into
the
Guts
,
the
more
tenuious
Parts
of
it
are
directly
conveyed
to
the
lacteal
Veins
,
which
are
dispersed
through
the
small
Guts
and
the
Mesentery
.
Here
is
the
first
Preparation
of
the
chylous
Matter
after
its
Descent
out
of
the
Stomach
.
Then
from
these
milky
Veins
't
is
carried
to
the
common
Receptacle
,
which
is
of
a
membranous
Substance
,
and
is
placed
at
the
Root
of
the
Mesentery
,
and
above
the
Vertebrae
of
the
Loins
,
to
which
it
is
fastned
(
though
some
have
lately
exploded
this
common
Receptacle
of
Pecquet
:
)
From
thence
it
ascends
to
the
Ductu●
Thoracicus
;
and
thence
into
the
subclavian
Veins
(
call'd
so
from
the
Claviculae
or
Chanel
Bones
by
which
they
pass
)
and
thence
it
flows
into
the
upper
Trunck
of
the
Vena
Cava
,
where
't
is
mixed
with
the
Blood
,
and
thence
it
runs
directly
into
the
right
Ventricle
of
the
Heart
(
in
its
Diastole
)
where
't
is
turn'd
into
Blood
:
And
thence
into
the
Lungs
(
by
the
Heart's
Systole
:
)
Thence
into
the
left
Ventricle
of
the
Heart
,
whence
passing
through
the
Aorta
,
or
great
Artery
,
it
is
poured
into
the
Arteries
of
the
whole
Body
,
and
thence
returns
again
by
the
Veins
:
For
the
lesser
Veins
bring
it
to
the
Vena
Cava
,
and
from
thence
(
as
was
said
before
)
into
the
right
Ventricle
of
the
Heart
.
Or
briefer
thus
,
the
prepared
Chyle
,
which
is
the
nutritive
Part
of
the
Food
,
is
carried
to
the
Heart
by
the
Veins
,
sent
about
by
Arteries
,
and
goes
back
again
by
Veins
.
This
is
the
Passage
of
it
;
this
is
its
constant
Circuit
.
However
,
though
we
may
be
mistaken
in
some
of
the
chyliferous
Passages
,
yet
as
to
the
main
,
the
Progress
is
rightly
stated
;
and
we
cannot
but
acknowledge
(
as
the
learnedest
Enquirers
have
done
)
that
the
Motion
of
this
liquid
Matter
from
one
Place
to
another
,
is
surprizing
and
amazing
.
The
various
Stages
of
it
,
its
sudden
mounting
and
climbing
up
,
even
from
the
Intestines
to
the
Thorax
,
its
making
way
through
so
many
different
Chanels
,
is
all
of
it
divine
and
heavenly
Mechanism
.
None
can
see
and
observe
these
things
,
but
they
must
be
confirmed
in
the
Belief
of
a
God
.
And
now
I
should
say
something
particularly
of
the
Liver
and
Spleen
(
though
I
had
occasion
to
mention
them
before
,
and
observed
they
were
a
Guard
to
the
Stomach
,
and
on
that
account
were
of
use
:
)
The
former
of
these
was
said
,
by
the
Ancients
,
to
be
the
Blood-making
Vessel
,
but
now
't
is
otherwise
agreed
by
the
learned
,
viz.
that
the
Blood
is
made
in
the
Heart
.
Wherefore
they
assign
that
Part
other
Offices
,
which
yet
are
of
no
mean
Advantage
to
the
Body
.
Dr.
Glisson
is
of
opinion
,
that
the
Liver
is
of
the
Nature
of
a
Streiner
,
i.
e.
the
Blood
and
other
Humours
are
defecated
as
they
pass
through
it
.
And
moreover
,
he
thinks
that
it
promotes
the
Fermentation
of
the
Blood
running
through
it
.
But
those
who
are
perswaded
that
no
Chyle
or
Blood
is
carried
to
the
Liver
,
because
Anatomists
do
not
find
any
Passage
from
the
lacteal
Veins
thither
,
assert
that
the
chief
Employment
of
this
Part
is
to
separate
and
prepare
Choler
for
the
use
of
other
Parts
of
the
Body
,
and
that
the
grosser
Part
of
it
is
derived
by
the
Gall-Bladder
and
Bilary
Passage
(
which
are
in
the
hollow
Part
of
this
Viscus
)
into
the
Intestines
to
promote
and
facilitate
the
Evacuation
of
the
Excrements
out
of
those
Parts
,
which
are
thereby
rendred
fluid
,
and
so
fitter
for
Motion
:
But
the
better
and
milder
Part
of
this
Juice
is
sent
into
the
Blood
continually
,
and
is
very
serviceable
to
augment
its
Fermentation
.
I
will
not
interpose
here
to
examine
or
judge
which
of
these
Opinions
is
most
probable
;
but
any
Man
of
rational
Thoughts
will
determine
that
a
Part
of
the
Body
which
is
of
that
Bigness
and
Consistency
that
the
Liver
is
of
,
was
not
placed
there
without
good
reason
,
and
for
some
considerable
End
.
Then
as
to
the
Spleen
,
it
was
thought
by
the
Ancients
that
its
Employment
was
to
separate
the
melancholick
Part
of
the
Chyle
,
and
to
contain
it
in
its
particular
Cavity
,
(
as
the
Gall-Bladder
is
the
Receptacle
of
the
yellow
Choler
)
and
after
Concoction
of
it
,
to
transmit
some
of
it
to
the
Entrails
,
some
to
the
Veins
,
and
some
to
the
Stomach
.
Others
lately
assign
other
Offices
of
the
Spleen
,
but
cannot
well
agree
what
they
are
.
Dr.
Glisson
will
have
it
to
be
useful
for
the
preparing
of
his
succus
nutritius
.
Others
think
it
is
serviceable
for
the
gathering
and
dreining
of
a
certain
acid
excrementitious
Juice
.
But
the
most
probable
Function
of
it
is
to
help
and
further
the
Ferment
of
the
Blood
,
and
to
advance
its
due
Concoction
in
the
Body
.
It
is
certainly
a
necessary
Vessel
in
humane
Bodies
,
and
cannot
be
taken
out
of
them
without
real
Damage
to
them
,
though
some
other
Animals
may
make
a
shift
to
live
without
it
after
't
is
cut
out
.
Or
that
a
Man
may
live
without
it
,
perhaps
may
not
wholly
be
denied
;
but
yet
't
is
useful
to
the
Health
of
the
Body
,
for
a
thing
may
be
useful
though
not
absolutely
necessary
.
Hear
therefore
what
a
[
*
](A37987-e46760-b)
*
Isbrand
de
Diemerbrock
.
Person
of
Understanding
and
Judgment
in
these
things
hath
said
:
The
great
Architect
,
saith
he
,
never
made
any
thing
in
our
Bodies
to
no
purpose
.
What
Man
therefore
in
his
right
Senses
,
can
believe
that
so
eminent
and
large
a
Bowel
as
the
Spleen
is
,
should
be
given
in
vain
to
Men
and
Beasts
,
without
any
Necessity
or
Use
in
order
to
Life
?
And
so
I
doubt
not
but
the
Pancreas
or
Sweet-bread
(
which
is
a
glandulous
Substance
seated
under
the
back
Part
of
the
Stomach
,
at
the
Bottom
of
it
,
and
so
is
,
as
it
were
,
its
Cushion
to
lean
upon
)
is
of
considerable
Use
in
the
Body
.
It
is
said
by
some
,
to
send
a
Juice
to
the
Stomach
in
order
to
the
Concoction
.
By
others
it
is
thought
to
afford
a
Liquor
to
the
Guts
for
fermenting
the
Chyle
there
.
It
is
concluded
by
others
to
be
a
Dreyner
,
viz.
of
some
useless
excrementitious
Humour
that
passes
that
way
.
Thus
Physicians
and
Anatomists
disagree
about
it
,
some
asserting
one
thing
,
some
another
.
And
here
let
me
say
this
,
with
relation
,
not
only
to
this
Part
,
but
to
those
immediately
before
spoken
of
,
that
though
we
have
not
a
particular
or
full
Knowledge
of
the
Use
of
them
,
yet
we
ought
not
to
conclude
thence
that
they
are
useless
.
But
rather
as
one
of
the
Ancients
said
of
Heraclitus's
Writings
,
that
what
he
understood
of
them
was
good
,
and
he
thence
gathered
that
what
he
understood
not
was
so
too
,
the
like
we
may
in
a
resembling
manner
say
of
the
Parts
of
the
Body
,
we
have
a
full
Proof
concerning
most
of
them
that
they
are
very
useful
,
and
there
is
reason
to
infer
thence
,
that
the
rest
are
of
the
like
Nature
,
though
we
cannot
give
a
particular
and
distinct
Account
of
them
.
And
now
I
will
shut
up
all
that
I
have
to
say
concerning
this
last
and
lowest
Region
of
the
Body
,
when
I
have
observed
to
you
,
that
this
being
the
only
Partition
that
is
not
guarded
with
Bones
(
for
the
Ribbs
came
no
farther
before
than
the
Diaphragm
,
)
there
is
other
Provision
made
for
it
,
for
it
is
in
a
special
manner
fenced
and
secured
(
though
not
with
Bones
,
yet
)
with
several
other
Coverings
.
As
first
,
there
is
that
Skin
which
is
called
the
[
*
](A37987-e46920-b)
*
Peritonaeum●
Rim
of
the
Belly
:
This
covers
all
the
Entrails
,
and
not
only
defends
them
,
but
keeps
them
warm
,
and
likewise
keeps
them
together
,
and
thereby
prevents
a
Rupture
.
There
is
another
Skin
or
Membrane
which
wraps
up
the
Intestines
,
and
that
is
the
[
*
](A37987-e46950-b)
*
Omentum
.
Cawl
or
Kell
:
This
is
under
the
Rim
,
and
is
not
so
large
as
that
,
but
it
is
useful
for
the
foresaid
purposes
,
and
also
to
keep
the
Bowels
glib
by
its
Fatness
and
Moisture
,
(
not
to
speak
here
of
its
Serviceableness
to
Concoction
,
which
might
have
been
mentioned
before
,
for
when
this
Part
is
corrupted
and
defective
,
Digestion
fails
,
of
which
see
an
Example
in
the
Philosophical
Transactions
,
Aug.
20.
1684.
Furthermore
,
there
is
the
Mesentery
in
the
middle
of
the
Entrails
,
which
is
another
Tye
and
Security
to
these
Parts
,
for
it
laps
them
close
together
,
and
holds
them
in
their
right
Places
,
lest
by
the
Motion
of
the
Body
they
should
be
shaken
and
misplaced
.
Thus
the
Care
of
the
Almighty
is
every
where
seen
.
None
can
observe
these
Parts
but
must
confess
that
they
were
purposely
framed
by
divine
Providence
.
There
are
other
observable
things
yet
behind
in
this
Region
,
but
it
was
not
my
Design
to
treat
of
all
:
And
besides
,
I
may
,
before
I
end
this
Discourse
,
have
occasion
to
speak
of
some
of
them
.
I
hope
I
have
already
,
in
good
measure
,
performed
the
Task
I
undertook
,
i.
e.
given
Proof
of
the
Existence
of
a
Deity
or
divine
Intellect
from
the
Frame
of
humane
Bodies
,
by
considering
distinctly
the
three
celebrated
Regions
of
them
.
The
Brain
,
the
Heart
,
the
Stomach
are
the
chief
Wonders
of
these
several
Apartments
.
The
first
elaborates
the
animal
Spirits
,
the
second
commutes
the
Chyle
into
Blood
,
which
the
third
had
before
prepared
and
fermented
.
All
things
in
the
Body
depend
on
the
mutual
Correspondence
of
these
three
.
We
owe
it
to
the
Heart
that
the
Spirits
never
fail
in
the
Brain
,
and
we
are
beholding
to
the
Brain
that
the
Motion
of
the
Heart
never
ceaseth
:
For
all
that
Force
and
Vigour
which
are
in
this
latter
,
are
communicated
to
it
by
the
brisk
Spirits
flowing
from
the
Head
.
But
then
again
,
these
must
be
made
there
,
and
continually
supplied
by
sending
forth
of
Blood
out
of
the
Heart
to
the
Brain
.
If
one
of
these
be
interrupted
,
there
follow
Apoplexies
,
Lethargies
,
&c.
If
the
other
be
suppressed
,
there
are
Syncopes
and
Lipothymies
.
And
both
these
great
Operators
,
the
Heart
and
Brain
,
are
obliged
to
,
and
even
depend
upon
the
grand
Laboratory
for
the
whole
Body
the
Stomach
,
the
Kitchin
where
the
Food
is
prepared
and
dressed
,
for
there
can
be
no
laudable
Spirits
or
Blood
without
good
Chyle
and
well
concocted
.
In
these
three
chiefly
consists
our
Life
,
viz.
that
the
Meat
be
prepared
in
the
Stomach
,
that
the
finer
and
choicer
Part
of
it
be
transmitted
to
the
Heart
and
neighbouring
Vessels
,
there
to
be
assimilated
into
Blood
,
and
lastly
,
that
the
purest
and
subtilest
Part
of
the
Blood
be
sent
and
extill'd
to
the
Brain
,
and
there
refined
into
animal
Spirits
.
These
,
these
are
the
Quintessence
both
of
the
Chyle
and
the
Blood
:
They
are
the
ultimate
Result
of
all
the
Concoctions
,
they
are
the
Perfection
of
Natures
Operations
.
By
these
volatile
Parts
of
the
Blood
it
is
that
both
Motion
and
Sensation
are
performed
in
the
Body
,
and
that
after
this
wonderful
manner
,
those
subtile
Particles
which
by
continual
Pulsation
of
the
Heart
are
hurried
with
the
Blood
by
the
carotidal
Arteries
up
into
the
Brain
,
are
there
by
that
laxe
and
boggy
Substance
imbibed
and
separated
from
the
Blood
,
and
thence
are
transmitted
to
all
the
Parts
of
the
Body
:
Which
is
done
by
the
Mediation
of
the
Spinal
Marrow
(
i.
e.
the
Pith
of
the
Back
Bone
,
called
the
Silver
Cord
by
Solomon
,
Eccles.
12.6
.
and
accordingly
in
the
Caldee
,
[
*
](A37987-e47320-b)
*
Buxt.
Lex
.
Chald.
p.
718.
chut
is
filum
,
funiculus
,
and
also
medulla
spinae
dorsi
,
because
this
descends
like
a
white
Thread
or
Cord.
This
I
may
call
a
Label
descending
from
the
Brain
,
and
it
is
indeed
an
Appendix
of
it
,
or
the
Brain
at
length
.
)
And
the
Nerves
or
Sinews
,
which
are
originally
planted
in
the
Brain
,
and
the
foresaid
Marrow
of
the
Back
Bone
,
are
spread
through
the
Body
on
purpose
to
carry
these
fine
subtile
Spirits
from
the
Brain
into
all
the
Parts
;
and
there
are
seven
Pairs
or
Conjugations
of
them
for
that
Use.
Because
the
Parts
belonging
to
the
Head
are
the
most
considerable
,
there
are
therefore
six
of
these
Pairs
appropriated
to
them
.
One
Couple
constitutes
the
optick
Nerves
,
another
appertains
to
the
Muscles
of
these
Parts
,
a
third
is
proper
to
the
Ears
,
and
three
Couples
go
to
the
Tongue
,
and
its
adjacent
Parts
.
The
remaining
Pair
is
divided
into
several
small
Nerves
that
are
inserted
into
the
Lungs
,
Stomach
,
and
other
Parts
belonging
to
the
second
and
third
Ventricle
.
Bartholine
assignes
three
Pair
more
which
have
their
Rise
also
within
the
Cranium
.
And
he
(
as
well
as
the
Ancients
)
reckons
thirty
Pair
that
proceed
from
that
Part
of
the
Medulla
which
is
in
the
Vertebrae
,
and
are
distributed
over
the
whole
Body
.
These
,
and
the
whole
genus
nervosum
(
though
they
are
useful
for
the
fastning
and
linking
of
the
Parts
of
the
Body
together
,
which
is
no
inconsiderable
Use
of
them
)
are
more
especially
designed
to
be
the
Organs
of
Motion
;
for
this
is
caused
by
those
active
Spirits
(
before
mentioned
)
in
these
Nerves
,
in
concurrence
always
with
the
Muscles
,
which
are
purposely
framed
for
the
promoting
of
it
.
For
into
these
are
inserted
the
Nerves
,
which
are
the
proper
Vehicles
of
the
Animal
Spirits
,
and
bring
them
from
the
Brain
hither
,
and
thereby
produce
Motion
:
For
the
Muscle
swells
by
an
Influx
of
those
Spirits
into
it
,
and
so
moves
the
Part
or
Member
.
This
Action
of
the
Muscles
is
performed
,
not
only
by
the
Nerves
,
but
the
Fibres
and
Tendons
,
which
are
of
most
exquisite
Contexture
,
insomuch
that
an
[
*
](A37987-e47720-b)
*
Mr.
Ray's
Wisdom
of
God
in
the
Creation
.
English
Philosopher
avoucheth
,
that
in
the
Muscles
there
seems
to
be
more
Geometry
than
in
all
the
artificial
Engins
in
the
World
.
All
the
Motion
of
the
Body
depends
on
these
,
which
are
so
set
one
against
another
,
that
when
one
is
contracted
,
it
draws
with
it
that
Part
of
the
Body
which
it
is
joyned
to
,
so
that
the
opposite
Muscle
at
the
same
time
is
extended
:
And
at
another
time
,
if
this
Muscle
be
contracted
,
the
other
necessarily
is
shrunk
up
and
draws
to
it
the
Part
that
is
annexed
.
And
the
only
reason
why
this
Muscle
is
thus
affected
rather
than
that
which
is
opposed
to
it
is
,
because
the
same
Quantity
of
Spirits
flows
not
from
the
Brain
to
one
that
doth
to
the
other
.
The
short
then
is
,
that
a
Gale
,
a
Current
,
a
Blast
of
Animal
Spirits
,
is
the
Spring
of
all
voluntary
Motion
and
Progression
;
for
though
the
Limbs
are
moved
by
the
Muscles
which
slip
up
and
down
)
and
these
by
the
Nerves
,
yet
both
are
originally
moved
by
those
agile
Spirits
.
And
Sensation
(
as
well
as
Motion
)
is
performed
by
these
,
for
the
feeling
Power
is
then
exerted
when
the
Threads
of
the
Nerves
,
by
occasion
of
the
sensible
Objects
which
make
some
Vibration
on
them
,
affect
the
Brain
.
To
which
purpose
these
Strings
are
spread
over
all
the
Body
,
so
that
whenever
any
Object
touches
them
,
either
mediately
or
immediately
,
the
Brain
presently
discerns
it
,
just
as
a
Spider
feels
the
shaking
of
her
Web
,
if
any
Thread
of
it
be
touched
.
Thus
the
Nerves
and
the
Spirits
in
them
(
which
are
continually
diffused
)
are
the
Cause
and
Principle
of
all
Sense
.
This
is
the
Reason
which
perswades
me
to
believe
that
the
Brain
(
the
chief
and
principal
Part
of
all
the
Body
)
is
the
Seat
of
the
Soul
.
For
where
should
we
fix
its
Throne
,
but
in
that
Place
where
there
is
the
original
of
all
Sense
and
Motion
?
And
this
is
the
Brain
,
which
(
as
you
have
heard
)
is
the
Source
of
all
the
Nerves
,
and
all
Spirits
conveyed
in
them
and
to
them
.
Here
then
this
great
Queen
resides
as
in
her
Palace
,
and
these
pure
refined
Particles
are
her
immediate
Instruments
in
all
her
Functions
,
and
particularly
they
are
the
Means
of
Sense
and
Motion
.
Wherefore
we
may
infer
(
as
an
[
*
](A37987-e47970-b)
*
Dr.
Power
.
ingenious
Observer
doth
)
That
the
Fabrick
of
our
Bodies
was
made
in
Subserviency
to
the
Animal
Spirits
,
for
the
Extraction
,
Separation
and
Depuration
of
which
all
the
Parts
of
the
Body
were
contrived
and
designed
:
As
the
Chymical
Laboratory
and
all
its
Furnaces
,
Crucibles
,
Stills
,
Retorts
,
Cucurbits
,
&c.
were
made
by
the
Artist
for
the
making
of
his
Spirits
and
Quintessences
.
And
this
is
as
much
as
if
he
had
said
,
All
was
made
for
the
Soul
,
for
this
acts
wholly
by
these
Spirits
,
and
can
do
nothing
without
them
.
And
't
is
likely
that
there
is
a
secret
Parcel
of
these
which
are
the
Soul's
Vehicle
,
and
whilst
the
other
Spirits
(
as
well
as
the
Blood
)
circulate
in
the
Body
,
a
certain
Number
of
these
remain
in
the
Brain
:
Or
if
they
shift
Place
,
and
circle
with
the
rest
,
the
Soul
supplies
it self
with
fresh
Spirits
.
However
,
this
is
evident
and
unquestionable
,
that
the
Soul
acts
in
the
Body
by
Mediation
of
these
Animal
Spirits
,
which
are
dispatched
over
all
the
Body
by
the
Nerves
.
And
though
we
feel
Pain
or
Ease
in
the
most
extreme
Parts
of
our
Bodies
,
yet
the
Sensation
is
in
the
Brain
properly
.
Therefore
[
*
](A37987-e48090-b)
*
De
Scorbuto
.
Dr.
Willis
ranks
the
Gout
,
which
infests
the
Feet
,
among
the
Diseases
of
the
Head
,
because
the
Pain
is
felt
by
the
Nerves
which
are
seated
in
the
Head
.
And
upon
this
Ground
we
may
most
philosophically
assert
,
that
in
the
Brain
are
situated
all
the
five
Senses
,
and
that
all
the
Senses
are
feeling
or
touching
,
because
they
are
all
exerted
by
Help
of
the
Nerves
,
which
are
originally
seated
in
the
Brain
.
By
the
Spirits
which
are
communicated
to
these
,
the
Soul
affects
the
Body
,
i.
e.
moves
it
and
makes
it
sensible
.
When
these
are
dissipated
and
diminished
,
the
Body
becomes
languid
and
weary
:
When
they
are
intercepted
,
it
is
stupid
and
senseless
:
When
they
are
wholly
stifled
,
it
becomes
dead
.
And
all
this
depends
upon
what
had
been
said
before
concerning
the
Communication
which
is
between
the
Heart
and
the
Brain
;
that
is
,
the
former
sends
Arterial
Blood
to
make
these
Spirits
in
the
latter
,
and
this
latter
returns
this
Kindness
to
the
former
,
by
transmitting
those
Spirits
to
it
,
whereby
it
is
enabled
to
thrust
the
Blood
contained
in
it
,
into
the
Arteries
,
and
so
it
doth
it self
a
Kindness
at
the
same
time
.
The
serious
Consideration
of
this
Friendly
Reciprocation
of
Motion
between
these
two
,
cannot
be
enough
admired
:
and
the
Contemplation
of
this
and
all
the
rest
which
hath
been
said
on
this
Subject
,
cannot
but
infuse
into
us
a
firm
Belief
of
a
God-head
,
who
hath
thus
wonderfully
constituted
the
Body
,
and
hath
rendred
himself
adorable
from
the
Consideration
of
those
many
Excellencies
which
he
hath
furnished
it
with
.
CHAP.
V.
The
several
Kinds
of
Flesh
,
and
how
exactly
fitted
and
placed
in
the
Body
according
to
their
several
ses
and
Purposes
.
Why
the
hinder
Part
of
the
Cranium
is
so
strong
and
thick
.
The
admirable
Conformation
and
Contrivance
of
the
Vertebrae
of
the
Neck
and
Back
.
The
particular
Structure
of
the
Hip-Bones
.
The
Nature
and
Vse
of
the
Ribs
.
How
smiting
under
the
fifth
Rib
,
2
Sam.
2.23
.
is
to
be
understood
.
The
peculiar
Configuration
of
the
Bones
of
the
Hands
.
The
general
Vse
of
the
Bones
,
together
with
the
Marrow
of
the
whole
Body
.
They
are
numerous
.
The
Nature
and
Serviceableness
of
the
Gristles
.
A
distinct
Enumeration
of
the
several
Sinks
and
Dreins
which
are
made
to
carry
off
excrementitious
Humours
.
What
is
the
immediate
Matter
of
the
Seed
.
What
of
the
Milk
.
The
Author
interposes
his
Opinion
.
The
Lymphatick
Vessels
.
The
Pores
of
the
Skin
.
THere
are
some
other
things
worth
our
notice
;
which
,
because
they
were
not
properly
reducible
to
any
one
Region
or
Venter
(
some
of
them
belonging
,
partly
to
one
,
and
partly
to
another
,
and
some
appertaining
to
all
)
I
have
left
them
to
be
spoken
of
in
this
Place
.
I
will
therefore
add
a
few
Remarks
concerning
the
Flesh
,
and
the
Bones
,
and
the
several
Drains
of
the
Body
,
all
which
we
shall
find
to
be
undeniable
Testimonies
of
the
singular
Care
and
Goodness
of
God
in
framing
our
Bodies
.
First
,
It
is
not
unworthy
of
Consideration
,
that
there
is
a
fourfold
Sort
of
Flesh.
1.
That
which
is
Musculous
,
and
is
most
properly
Flesh.
This
being
solid
and
nervous
,
is
made
use
of
to
cloth
the
Bones
,
and
to
guard
and
secure
the
internal
Parts
.
This
is
a
Fence
to
keep
them
from
being
exposed
to
Danger
.
And
being
flexible
and
soft
,
is
further
serviceable
to
shape
the
Limbs
and
Members
,
and
give
them
a
Proportion
and
Comeliness
.
It
was
given
to
plump
and
fill
up
the
Skin
,
and
thereby
to
adorn
and
beautifie
the
Body
:
And
especially
,
to
prevent
or
cure
the
Disorders
of
a
Meager
Countenance
,
an
Hippocratick
Face
.
And
it
is
not
only
for
Ornament
,
but
Ease
and
Repose
.
This
is
a
soft
Bed
of
it self
,
and
makes
Discumbiture
a
delightful
Posture
,
and
conciliates
Rest
and
Sleep
.
And
in
the
Day-time
,
as
well
as
in
the
Night
,
it
is
commodious
and
easie
,
because
it
facilitates
our
Sitting
.
Where
,
by
the
way
,
I
could
observe
that
the
hinder
Parts
of
Man's
Body
,
which
are
for
sitting
,
are
covered
with
this
Sort
of
Flesh
more
than
any
other
Part
of
the
Body
,
and
more
than
the
like
Parts
are
in
any
other
Animals
whatsover
:
Which
was
designedly
done
without
doubt
,
because
these
Parts
are
fitted
for
the
Posture
of
sitting
,
which
no
other
Creatures
are
capable
of
in
that
way
.
It
is
Man
only
that
sitteth
,
i.
e.
resteth
his
Body
upon
the
Ischias
:
Beasts
having
four
Legs
,
can
stand
upon
them
the
better
,
and
so
support
their
Bodies
a
long
time
without
being
wearied
:
But
Man
wanting
these
Supporters
,
requires
Rest
,
and
these
Parts
are
excellently
fitted
for
this
end
,
i.
e.
they
are
round
,
fleshy
,
and
very
prominent
,
that
they
may
be
the
fitter
Cushion
for
the
Body
.
The
God
of
Nature
hath
herein
provided
for
our
Ease
.
2.
There
is
another
sort
of
Flesh
,
called
Parenchyma
:
Though
't
is
but
improperly
said
to
be
Flesh
,
because
it
hath
no
Muscles
.
Yet
this
Viscerose
sort
of
Flesh
is
most
suitable
(
which
is
the
thing
I
would
observe
)
to
those
Vessels
and
Parts
of
the
Body
which
are
composed
of
it
,
as
the
Lungs
,
the
Liver
,
Spleen
,
Reins
.
It
is
a
Substance
proper
to
these
and
no
other
Parts
,
by
reason
of
its
Laxness
.
3.
A
Membranous
Flesh
,
or
fleshy
Skin
,
which
is
as
agreeable
to
its
Kind
as
the
rest
are
,
it
being
adapted
to
a
particular
Use
and
Service
in
the
Body
,
which
no
other
sort
of
fleshy
Substance
could
fit
,
because
being
clammy
and
glutinous
,
and
sticking
close
,
it
is
a
suitable
Covering
to
wrap
up
other
Parts
of
the
Body
in
.
Of
this
therefore
are
composed
the
Coats
of
the
Eye
,
the
Gullet
,
the
Guts
,
the
Bladder
,
the
Pleura
or
inward
Lining
of
the
Ribs
,
the
Pericardium
,
Peritonaeum
,
Amnios
and
Chorion
.
4.
Glandulous
Flesh
,
which
is
slippery
and
porous
,
on
both
which
accounts
it
is
fit
for
the
purposes
it
is
made
use
of
in
the
Body
,
viz.
to
move
with
Ease
,
to
imbibe
excrementitious
Liquors
,
and
to
transmit
them
:
Of
this
sort
are
the
Kernels
about
the
Throat
,
Paps
,
Arm-holes
,
the
Groin
,
&c.
Thus
this
Variety
of
Carnous
Substances
in
the
Body
is
according
to
the
different
Use
of
them
,
which
establishes
yet
further
the
Notion
of
a
Deity
,
a
wise
and
provident
Creator
who
suits
all
things
in
the
lesser
,
as
well
as
in
the
greater
World
to
their
proper
Ends
and
Uses
:
And
it
is
a
Demonstration
that
Humane
Bodies
have
plain
Impresses
of
Divine
Wisdom
upon
them
.
As
to
the
Bones
,
they
likewise
are
a
worthy
Subject
to
treat
of
:
For
,
as
the
Philosopher
of
old
said
in
another
Case
,
Et
hic
Dii
sunt
,
here
(
as
in
other
Parts
of
the
Body
)
the
divine
Workmanship
is
seen
,
it
is
evident
that
God
is
here
,
i.
e.
The
Heavenly
Power
and
Wisdom
are
plainly
discernible
in
the
Fabrick
of
these
Parts
.
I
intend
not
to
expatiate
here
by
transcribing
the
common
Treatises
of
Anatomy
,
and
giving
you
a
particular
Account
of
the
whole
Compages
of
the
Bones
,
but
I
will
only
give
a
Glance
on
some
few
of
them
.
I
have
already
mentioned
the
Bony
Cap
which
is
the
outward
Cover
of
the
Brain
,
and
is
,
as
't
were
,
stitched
together
by
its
Sutures
of
different
Forms
:
only
here
let
me
observe
this
,
that
because
the
[
*
](A37987-e48950-b)
*
Cerebellum
.
hinder
Part
of
the
Brain
,
where
the
Animal
Spirits
are
bred
,
is
of
the
greatest
Use
,
and
is
the
chief
Source
and
Original
of
the
Nerves
,
therefore
the
Heavenly
Architect
hath
made
the
back
Part
of
the
Skull
harder
and
stronger
than
the
other
Parts
of
it
,
either
that
before
,
or
on
the
Top
,
or
those
on
the
Sides
.
And
there
was
another
Reason
why
this
hinder
Part
of
the
Cranium
should
be
thicker
and
stronger
than
the
rest
,
because
this
is
otherwise
unfenced
against
Casualties
:
For
if
a
Man
falls
upon
his
Head
backwards
,
there
is
nothing
to
help
and
defend
him
;
wherefore
this
Part
is
fortified
by
Nature
.
In
the
next
place
I
will
take
notice
of
the
commodious
Vertebrae
of
the
Neck
,
which
are
a
great
many
little
Bones
set
together
in
such
a
manner
that
the
Neck
may
turn
or
bend
this
or
that
way
with
Ease
,
whence
without
doubt
,
they
had
their
Denomination
.
Moreover
,
it
was
with
Wisdom
contrived
,
that
the
Medulla
of
the
Brain
being
lengthned
out
,
should
be
securely
conveyed
from
the
Head
through
this
Guard
of
turning
Bones
into
those
of
the
Back
(
to
which
it
is
joyned
,
)
which
were
made
to
be
a
larger
Case
to
hold
the
prolonged
Brain
,
or
now
I
may
call
it
the
Brains
of
the
Back
.
This
Spina
(
call'd
so
perhaps
because
its
back
Part
is
set
with
many
little
ragged
sharp
Bones
like
Thorns
,
but
't
is
vulgarly
call'd
the
Chine
,
which
it
may
be
,
is
a
gross
Corruption
of
Spine
)
is
so
marvellously
placed
and
framed
by
the
divine
Disposer
,
that
it
is
the
most
able
and
substantial
(
as
well
as
the
greatest
)
Supporter
of
the
whole
bodily
Structure
.
The
Composure
of
it
is
admirably
advantagious
,
because
it
is
not
one
Bone
(
for
then
it
would
have
been
inflexible
)
but
it
is
a
Ridg
of
Bones
from
the
Head
to
the
Hips
,
and
consists
of
no
less
than
24
Vertebrae
,
which
are
made
to
bend
,
so
that
a
Man
may
conveniently
stoop
when
there
is
occasion
.
Again
,
this
long
Ledg
of
Bones
is
framed
with
continued
Interstices
and
Apertures
,
out
of
which
all
the
Nerves
,
with
their
enclosed
Spirits
proceed
,
and
are
spread
into
the
several
Parts
of
the
Body
for
the
strengthning
and
nourishing
of
it
:
Whence
(
as
I
conceive
)
when
these
Vertebrae
are
out
of
order
and
displaced
,
as
in
those
Bodies
that
are
crooked
the
Strength
and
Growth
are
impeded
.
The
Rickets
(
a
Disease
of
Children
,
and
if
we
may
credit
[
*
](A37987-e49220-b)
*
Onomatol
.
in
verbo
Rickets
.
Dr.
Skinner
known
in
the
British
Isles
only
,
and
in
no
other
Part
of
the
World
)
hath
its
Denomination
from
this
Part
(
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
spina
dorsi
)
because
it
is
the
chief
Scene
of
this
Distemper
,
as
our
Dr.
Glisson
determines
.
Toward
the
lower
and
further
Part
of
these
Vertebrae
are
placed
the
Hip
or
[
†
](A37987-e49320-b)
†
Coxendices
.
Huckle
Bones
,
which
are
two
thick
massy
Bones
that
are
fastned
to
the
Os
sacrum
on
both
sides
of
it
:
And
there
is
in
these
a
most
remarkable
[
‖
](A37987-e49360-b)
‖
Acetabulum
is
the
Latin
Word
.
By
the
Greeks
't
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
which
the
Hip-Bone
is
turned
,
Aristot.
Hist.
Animal
.
l.
1.
c.
13.
The
Hebrews
call
it
Caph
,
Gen.
32.25
.
Pan
or
Cavity
where
these
are
joyned
together
,
and
into
which
the
Head
of
the
Thigh-bone
is
inserted
,
and
therefore
is
called
the
Hollow
of
the
Thigh
,
Gen.
32.25
.
(
which
the
Angel
forcibly
put
out
of
joint
when
he
wrestled
with
Iacob
.
)
Skilful
and
observing
Anatomists
speak
very
great
things
concerning
the
peculiar
Fabrication
of
these
Bones
,
concerning
the
strange
Commissures
and
Junctures
of
them
,
the
admirable
locking
of
them
in
,
that
they
may
be
both
strong
and
useful
.
The
Bones
of
the
Thighs
,
Legs
and
Feet
support
the
other
Bones
which
are
above
them
,
and
therefore
may
justly
be
reckoned
the
Basis
,
the
moveable
Foundation
of
this
Humane
Building
,
and
accordingly
a
singular
and
inconceivable
Care
is
taken
in
the
fashioning
of
them
,
witness
about
30
Bones
in
one
Foot
.
The
Ribs
,
those
crooked
Bones
which
are
the
Limits
and
Boundaries
of
the
Thorax
on
the
Sides
of
it
,
are
next
to
be
mentioned
.
They
were
designed
by
the
Heavenly
Artificer
to
be
a
Fence
to
this
noble
Region
of
the
Body
,
and
the
Viscera
of
it
,
viz.
the
Heart
and
Lungs
:
And
the
convex
Figure
and
Flexure
of
them
are
not
a
little
conducive
to
the
Safety
of
those
Parts
which
they
environ
.
And
perhaps
,
that
is
the
moral
Intent
of
[
*
](A37987-e49560-b)
*
Gen.
2.22
.
the
Woman's
being
made
of
the
Man's
Rib
,
that
she
should
be
,
in
her
Capacity
,
a
Safeguard
and
Protection
to
her
Husband
,
according
to
that
primitive
and
emphatick
Epithet
of
a
Wife
(
Gen.
2.18
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
LXX
render
it
,
and
according
to
the
V.
Lat.
adjutorium
:
And
Pagnin
and
Buxtorf
translate
it
Adjuvamen
,
Auxilium
;
which
is
suitable
to
that
excellent
Character
of
a
married
Woman
,
Prov.
3.11
,
12.
The
Heart
of
her
Husband
doth
safely
trust
in
her
,
so
that
he
shall
have
no
Need
of
Spoil
,
i.
e.
of
Riches
violently
got
.
She
will
do
him
good
and
not
evil
all
the
Days
of
her
Life
.
All
Men
and
Women
have
24
Ribs
,
12
on
one
side
,
and
12
on
the
other
.
There
are
on
each
side
seven
greater
ones
(
and
they
are
uppermost
,
and
known
by
the
Name
of
Legitimate
)
which
are
all
joyned
to
the
[
*
](A37987-e49720-b)
*
Sternum
.
Breast-Bone
.
The
other
five
lesser
(
which
are
situated
below
these
,
and
are
called
spurious
)
are
shorter
on
both
sides
,
and
do
not
reach
so
far
as
the
middle
of
the
Breast
.
Perhaps
smiting
under
the
fifth
Rib
(
or
in
or
about
the
fifth
Rib
,
for
the
Praeposition
el
is
of
a
large
Signification
,
as
the
learned
know
)
which
is
mentioned
in
[
†
](A37987-e49820-b)
†
2
Sam.
2.23.3.27.4.6.20.10
.
the
old
Testament
,
may
signifie
that
Place
in
the
Body
which
is
under
or
near
the
last
of
these
spurious
Ribs
,
viz.
the
fifth
,
that
broad
Place
which
reacheth
as
far
as
the
Bottom
of
the
Belly
,
and
lies
open
to
any
Blow
,
because
it
is
not
defended
with
Bones
,
the
reason
of
which
is
,
because
this
Part
of
the
Body
admits
not
of
it
,
there
happening
such
a
different
and
unequal
Distension
of
the
Stomach
and
Intestines
,
according
to
the
different
times
of
eating
or
not
eating
.
And
other
weighty
Reasons
there
are
which
have
particular
respect
to
the
Sexes
,
and
may
better
be
conceived
than
expressed
.
And
that
this
is
the
true
Acception
of
the
fifth
Rib
I
gather
from
2
Sam.
20.10
.
where
't
is
said
,
Ioab
smote
Amasa
in
the
fifth
Rib
,
and
immediately
't
is
added
in
the
next
Clause
,
and
he
shed
out
his
Bowels
to
the
Ground
.
Megni
,
the
Hebrew
Word
here
used
,
may
relate
to
the
Viscera
or
Intestines
of
the
lower
Belly
;
and
especially
the
Word
Shaphak
,
to
pour
forth
,
intimates
that
Megni
is
meant
of
these
,
for
the
Effusion
of
the
Bowels
is
properly
meant
of
the
Guts
,
which
are
wont
to
gush
forth
when
there
is
an
Incision
made
,
as
here
in
the
present
Case
by
a
Sword
.
This
Part
under
the
Short
Ribs
(
which
were
five
,
)
just
above
the
Belly
,
is
the
most
eligible
Place
for
such
a
Purpose
,
for
here
are
no
Ribs
or
any
other
Bones
to
resist
or
put
by
the
Stroke
:
And
besides
,
it
is
probable
the
Breast-Plate
or
Armour
reached
generally
no
farther
than
hither
.
This
makes
me
inclinable
to
think
,
that
this
and
the
other
Places
are
to
be
interpreted
concerning
the
fifth
lesser
Rib
,
and
not
the
fifth
superior
one
(
as
some
Expositors
understand
the
Words
)
under
which
Place
the
Heart
is
situated
,
but
is
not
so
easily
come
at
.
I
could
mention
also
the
wonderful
Multiplicity
of
the
Bones
of
the
Hands
,
those
noted
Instruments
of
Action
.
There
are
no
less
than
32
of
them
in
one
of
these
Members
:
And
the
Variety
of
them
as
to
Figure
,
Size
and
Make
is
equally
remarkable
:
For
this
great
and
marvellous
Diversity
of
them
is
wholly
in
order
to
the
divers
Uses
of
this
excellent
Limb.
By
that
various
shaping
,
placing
,
ordering
and
joyning
together
of
so
many
little
Bones
in
this
Part
of
the
Body
it
is
fitted
for
those
Ends
which
it
was
made
for
.
Hereby
it
is
able
to
bend
and
turn
it self
as
there
is
occasion
,
whence
among
the
Hebrews
the
Hand
is
called
ekeph
,
from
akaph
,
incurvavit
,
flexit
.
Hereby
it
is
capable
,
not
only
to
feel
and
handle
,
but
to
lay
hold
on
things
;
yea
,
hereby
it
is
fitted
for
the
most
useful
Services
of
Man's
Life
,
as
Building
,
Husbandry
,
Chirurgery
(
which
hath
its
Name
thence
)
Military
Actions
,
Writing
,
Painting
,
Engraving
,
Playing
on
Musical
Instruments
,
and
all
or
most
of
the
necessary
,
as
well
as
the
recreative
Arts
and
Employments
of
Human
Life
.
Therefore
some
Criticks
have
thought
that
the
Latin
Manus
comes
from
the
Chaldee
,
Man
an
Instrument
,
because
it
is
so
serviceable
and
useful
,
and
is
what
the
great
Philosopher
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
tells
us
,
and
very
truly
,
that
the
Hands
of
Men
are
Arguments
of
their
being
the
most
sagacious
and
understanding
Creatures
that
were
made
,
for
these
(
[
*
](A37987-e50170-b)
*
Aristot.
de
partib
.
animal
.
l.
4.
c.
10.
saith
he
)
are
Instruments
whereby
we
take
things
,
and
with
these
we
make
use
of
other
Instruments
:
And
't
is
a
sign
that
Man
is
capable
of
many
Arts
,
and
can
use
many
Instruments
to
act
with
,
that
God
hath
given
him
Hands
,
which
are
the
most
useful
Instruments
of
themselves
.
Hence
it
is
,
that
Man
,
of
all
Creatures
only
,
hath
Hands
.
[
*
](A37987-e50230-b)
*
De
usu
part●
l.
1.
c.
1.
Galen
talks
after
the
same
rate
,
concluding
Men
to
be
the
wisest
of
all
Animals
,
because
they
have
this
noble
Part
bestowed
upon
them
.
It
is
well
known
that
this
ancient
Physician
,
who
was
of
famed
Learning
and
Skill
,
(
though
of
pagan
Principles
)
was
induced
to
acknowledg
an
infinite
wise
Disposer
and
Manager
of
all
things
from
the
very
consideration
of
the
admirable
Make
of
these
Parts
,
and
he
breaks
out
into
a
Hymn
upon
that
Occasion
,
of
which
I
may
speak
something
afterwards
.
Yet
,
after
all
that
he
and
others
have
suggested
concerning
the
Usefulness
of
this
Organ
,
this
must
be
said
,
that
,
as
artificially
as
it
is
framed
,
it
would
be
of
little
Use
if
the
Fingers
of
it
were
not
armed
with
Nails
:
For
these
are
necessary
for
preserving
that
fleshy
Part
where
they
are
placed
,
which
is
exceeding
tender
:
They
are
useful
for
strengthning
the
Parts
themselves
in
their
Work
,
for
making
them
capable
of
handling
and
dealing
with
hard
and
solid
things
,
and
for
many
particular
Services
which
this
Organ
was
made
for
.
So
that
the
very
Nails
of
our
Fingers
point
to
a
God
.
And
as
to
the
Bones
in
general
,
this
we
are
to
observe
,
from
another
ancient
and
famous
Inspector
into
Human
Bodies
,
that
these
Parts
[
*
](A37987-e50380-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hippocrat
.
lib.
de
Oss.
nat.
give
a
Steadiness
,
a
Rectitude
,
and
a
Shape
to
the
Body
:
They
were
more
especially
made
to
strengthen
and
confirm
the
Corporeal
Fabrick
,
and
therefore
are
more
solid
and
substantial
than
any
other
Parts
.
Not
to
attend
to
the
[
†
](A37987-e50460-b)
†
Beresh
Rab.
Talmudick
Fancy
about
the
little
Bone
Luz
(
as
they
call
it
)
at
the
end
of
the
Spina
dorsi
,
that
never
putrifies
when
all
the
rest
do
in
the
Grave
;
by
vertue
of
which
incorruptible
Bone
the
whole
Body
shall
be
restored
and
rise
again
:
Not
to
listen
,
I
say
,
to
such
fantastick
Dreams
,
this
we
are
assured
of
,
that
the
Bones
are
of
a
very
firm
and
solid
Nature
,
and
't
is
certain
that
they
last
a
long
time
,
as
hath
been
seen
in
Graves
and
Sepulchres
.
This
Solidity
of
them
is
intimated
to
us
in
the
Hebrew
Tongue
,
where
Gnetsem
,
os
,
is
from
Gnatsam
,
robor
avit
:
And
this
Noun
Gnetsem
is
sometimes
Robur
,
Substantia
.
Wherefore
both
[
‖
](A37987-e50590-b)
‖
Psal.
6.2.22.14
.
Lam.
3.4
.
Ier.
50.17
.
Iews
and
[
**
](A37987-e50640-b)
**
Iob.
33.19
.
Arabians
express
Decay
and
Weakness
by
breaking
and
wasting
the
Bones
,
and
the
contrary
,
by
their
[
††
](A37987-e50710-b)
††
Iob
21.24
.
Psal.
51.8
.
Prov.
3.8.15.30
.
flourishing
.
And
besides
,
the
Firmness
which
these
Parts
have
of
themselves
,
there
is
an
Addition
to
it
by
that
strong
Connection
,
Conjunction
or
Articulation
of
them
,
which
all
anatomick
Observers
speak
of
with
Admiration
:
And
which
the
Roman
Philosopher
and
Orator
long
since
took
notice
of
,
telling
us
that
[
*
](A37987-e50800-b)
*
Mirabiles
commissuras
habent
,
&
ad
Stabilitatem
aptas
,
&
ad
artus
finiendos
accommodatas
,
&
ad
motum
&
omnem
corporis
actionem
.
Cic.
de
nat.
Deor.
l.
2.
their
Ioyntings
and
Closures
are
wonderful
,
that
they
are
purposely
made
for
the
Stedfastness
of
the
Body
,
that
they
are
fitted
to
be
the
Boundaries
of
the
several
Limbs
,
and
that
they
are
exactly
accommodated
to
the
Motions
and
Actions
of
the
whole
.
Again
,
the
Marrow
of
the
Bones
,
which
is
included
in
the
larger
Cavities
of
the
greater
ones
,
and
in
the
obscurer
Passages
of
those
that
are
lesser
,
is
of
singular
Use
,
for
(
as
we
are
told
by
a
[
†
](A37987-e50850-b)
†
Dr.
Willis
,
de
Scorbut●
.
learned
and
religious
Physician
)
this
keeps
the
Bones
moist
:
If
they
were
not
,
saith
he
,
furnished
with
this
unctuous
Humour
,
they
would
grow
dry
and
brittle
,
and
soon
crack
and
break
.
And
further
,
the
Joynts
of
the
Bones
,
by
this
Moisture
,
are
made
glib
and
slippery
:
This
Oyl
is
useful
to
supple
them
and
the
Ligaments
,
and
thereby
conduceth
to
the
Easiness
of
Motion
.
I
will
not
here
enlarge
on
the
peculiar
Rarities
which
an
[
*
](A37987-e50880-b)
*
C.
Havers
,
M.
D.
ingenious
Person
hath
lately
discovered
in
the
particular
Structure
of
the
Bones
,
as
the
several
Plates
of
which
they
consist
,
lying
one
over
another
,
their
superficial
Cavities
,
their
Blood-Vessels
,
&c.
all
which
have
their
special
Uses
and
Ends.
That
which
is
most
obvious
,
and
which
none
can
doubt
of
is
,
that
the
Bones
were
made
by
the
all-wise
Being
to
sustain
and
support
,
to
fasten
and
corroborate
the
whole
Body
.
And
that
they
might
do
this
the
more
effectually
,
their
Number
is
very
great
:
There
are
in
Human
Bodies
,
if
we
reckon
great
and
little
,
moveable
and
immoveable
Bones
,
no
fewer
of
them
than
248
according
to
Hippocrates
and
Galen's
Arithmetick
.
And
it
seems
this
very
Number
was
receiv'd
among
the
Iews
,
for
their
Rabins
aver
,
that
there
are
248
affirmative
Precepts
in
the
Law
,
just
so
many
(
say
they
)
as
there
are
Bones
in
the
Body
of
Man
.
Riolanus
will
have
us
bate
one
of
this
Number
,
but
Albertus
magnus
adds
considerably
to
it
,
and
reckons
276.
some
have
fancifully
reduced
them
to
the
Number
of
the
Days
in
the
Year
.
But
I
find
that
the
most
skillful
Anatomists
of
late
count
above
three
hundred
.
Leaving
others
to
compute
the
precise
Number
of
them
;
we
are
certain
of
this
,
that
it
is
very
considerable
,
and
that
they
were
all
designed
to
render
the
Body
more
stable
,
firm
and
steady
.
These
are
the
Posts
and
Studs
,
or
rather
these
are
the
Pillars
of
this
House
of
our
Bodies
:
These
are
Props
and
Supports
of
our
fleshly
Tabernacle
:
These
are
the
Upholders
and
Sustainers
of
this
Corporeal
Building
.
And
that
this
was
the
main
End
of
them
appears
from
this
,
that
most
Fishes
,
because
they
live
in
another
sort
of
Element
which
is
soft
and
liquid
,
and
hath
no
Resistances
made
to
it
at
any
time
,
have
no
Parts
of
such
hard
Substance
as
Bones
,
properly
so
called
,
but
rather
Cartilages
or
Gristles
,
which
are
more
convenient
and
proper
for
the
Use
of
that
sort
of
Animals
,
which
still
convinces
us
of
the
universal
Wisdom
and
Providence
of
God
towards
all
his
Creatures
.
And
further
,
as
to
this
Cartilagineous
Substance
which
I
last
mentioned
,
we
may
take
notice
how
fitly
it
is
made
use
of
in
Human
Bodies
,
that
is
,
in
those
Parts
where
it
is
most
useful
.
Thus
because
it
is
serviceable
for
shaping
and
fashioning
those
Places
which
are
hollow
,
or
which
have
a
Prominency
above
the
rest
,
we
see
that
the
Ears
,
the
Nose
,
the
Larynx
,
Epiglottis
,
&c.
are
made
of
it
:
For
this
is
not
so
stiff
and
hard
as
Bone
,
but
gives
way
,
and
therefore
is
not
easily
broken
or
hurt
.
Because
it
is
an
useful
Medium
for
uniting
of
hard
and
soft
Parts
together
(
it
being
it self
of
a
middle
Nature
between
them
)
we
continually
find
it
among
the
Ioints
and
the
Articulations
of
the
Members
and
Limbs
.
We
may
observe
that
the
Ribs
are
at
both
Ends
of
them
tipp'd
with
this
:
And
the
Breast-bone
it self
,
to
which
the
greatest
Part
of
the
Ribs
are
joyned
,
hath
a
Mixture
of
this
Substance
.
Yea
,
the
lower
Part
of
it
,
which
reaches
to
the
Diaphragm
,
and
the
Mouth
of
the
Stomach
,
and
defends
them
,
is
a
perfect
Cartilage
of
a
Sword-fashion
(
whence
it
hath
its
[
*
](A37987-e51280-b)
*
Ensiformis
.
Name
,
)
i.
e.
it
is
sharp
and
pointed
at
the
End
like
that
Weapon
.
If
some
great
Coward
should
chance
to
read
this
,
perhaps
it
will
make
him
tremble
to
think
that
there
is
a
Sword
or
Dagger
so
near
his
Heart
.
To
proceed
,
it
was
necessary
that
the
Body
which
is
daily
contracting
superfluous
and
noxious
Humours
,
should
have
some
Vessels
and
Chanels
on
purpose
to
drain
them
away
.
And
accordingly
the
divine
Wisdom
,
when
it
erected
this
House
of
Flesh
,
made
several
Sinks
and
Drains
to
carry
these
off
,
and
thereby
to
purge
and
clear
the
Body
.
And
yet
this
must
be
said
,
that
some
of
them
serve
not
chiefly
to
this
End
,
but
only
by
the
by
,
as
may
be
gathered
from
what
was
said
when
I
had
occasion
to
speak
of
them
before
.
The
Nostrils
are
for
the
Evacuation
of
a
particular
pituitous
Excrement
that
flows
from
the
Brain
.
The
Palate
and
Mouth
are
for
receiving
and
ejecting
the
Spittle
:
Though
here
I
make
a
Difference
between
the
insipid
Spittle
(
I
mean
that
superfluous
and
viscid
Humour
which
troubles
the
Mouth
,
and
is
useless
,
and
proceeds
from
Catarrhs
and
Corruption
of
the
Saliva
)
and
the
Saliva
it self
which
properly
is
not
an
Excrement
,
for
't
is
of
great
Use.
It
moistens
the
Jaws
and
Oesophagus
,
and
the
Organs
of
Speech
,
and
makes
them
slippery
,
and
thereby
serviceable
:
It
is
useful
to
quench
the
Thirst
,
it
mixes
it self
with
the
Food
when
it
is
masticated
,
and
by
its
Moisture
fetches
out
the
Sapor
of
it
:
This
Salival
Humour
promotes
and
facilitates
the
swallowing
down
of
the
Meat
,
and
it
is
a
necessary
Preparation
,
and
an
initial
Fermentation
in
Order
to
Concoction
.
In
the
Eyes
the
Carunculae
lachrymales
are
for
the
serous
Defluxion
of
Tears
which
come
from
the
Arteries
of
the
Head
into
these
Places
.
And
as
Weeping
is
contrary
to
Laughter
,
so
it
is
produced
in
a
contrary
way
,
for
it
is
caused
by
the
Compression
and
contracting
of
the
Vessels
,
as
the
other
by
the
Dilatation
of
them
.
The
Ears
are
the
Evacuators
of
the
bilious
Excrement
that
flows
thither
.
That
learned
Person
whom
I
have
so
often
mentioned
,
is
of
opinion
,
that
the
Lungs
are
the
grand
Emunctory
of
the
Body
:
And
[
*
](A37987-e51590-b)
*
Nat.
Hist.
of
the
Earth
.
Part
4.
he
promises
to
prove
,
by
several
Experiments
,
that
there
passes
out
of
the
Body
a
greater
Quantity
of
fluid
matter
this
way
(
i.
e.
upwards
,
and
through
the
Lungs
)
than
there
doth
of
Urine
by
the
Kidneys
,
downwards
.
The
Gall-Bladder
in
the
hollow
Part
of
the
Liver
,
is
the
Dreiner
for
Choler
,
and
the
Spleen
is
the
proper
Sink
for
Melancholy
or
black
Choler
.
The
Reins
or
Kidnies
are
for
the
Reception
and
Excretion
of
the
Vrine
,
the
watry
Part
of
the
Meat
and
Drink
,
which
is
conveyed
to
them
together
with
the
Blood
from
the
emulgent
Arteries
,
but
is
here
separated
from
the
Blood
,
and
then
conveyed
from
these
Parts
to
the
Vreters
,
and
thence
to
the
Bladder
,
which
is
of
singular
Use
to
receive
,
contain
and
hold
it
till
it
be
replenished
,
and
then
it
dischargeth
it
by
the
Vrinary
Passage
.
Though
truly
there
may
be
some
doubt
whether
all
the
Vrine
be
an
Excrement
of
the
Blood
:
For
it
may
be
conceived
improbable
,
that
all
the
Liquor
a
Man
drinks
,
goes
through
his
Heart
.
If
he
takes
down
Mineral
Waters
in
great
abundance
,
he
evacuates
them
so
speedily
,
that
one
can
scarcely
imagine
that
they
went
about
that
way
.
And
when
he
drinks
vast
Quantities
of
the
strongest
and
hottest
Wines
,
one
would
think
there
should
be
a
greater
Inflammation
and
Commotion
in
that
Part
,
viz.
by
a
mighty
Increase
of
the
Quantity
of
the
Blood
,
than
is
usually
felt
.
This
may
prompt
us
to
believe
that
Liquor
hath
some
other
way
to
the
Reins
,
that
some
of
it
goes
into
the
Blood
,
and
that
other
Parts
of
it
go
more
directly
to
the
Reins
by
some
Passage
which
is
not
yet
discovered
.
The
Use
also
of
the
Glandules
or
Kernels
,
which
are
dispersed
up
and
down
the
Body
,
is
to
separate
and
strain
the
Phlegmatick
Humours
:
For
though
't
is
probable
that
some
of
them
(
as
Dr.
Glisson
hath
observed
)
are
for
Nutrition
(
as
the
T●ymus
or
great
Glandule
of
the
Thorax
,
the
Glandules
of
the
Mesentery
)
yet
't
is
not
to
be
questioned
that
others
,
and
those
the
greatest
Part
,
are
for
Secretion
.
Such
is
the
Pituitary
Glandule
in
the
Brain
,
which
receives
the
superfluous
Humours
,
and
conveys
them
to
the
Palate
,
Nostrils
,
&c.
Such
are
the
Kernels
behind
the
Ears
,
and
those
about
the
Throat
and
Jaws
(
called
both
by
the
Learned
and
Vulgar
[
*
](A37987-e51850-b)
*
Amygdalae
faucium
.
Plin.
Tonsillae
.
the
Almonds
of
the
Ears
,
because
they
resemble
them
in
Figure
,
)
the
Kernels
under
the
Arm-pits
,
&c.
also
the
Seminal
Kernels
,
and
more
especially
,
the
Prostatae
,
which
are
proper
Emunctories
for
the
Seed
,
which
is
produced
from
a
Part
of
the
arterious
Blood
which
is
brought
from
the
Heart
,
out
of
the
Arteria
magna
,
through
the
spermatick
Arteries
into
the
Parastatae
,
and
there
prepared
.
Some
hold
that
it
is
made
wholly
in
these
Vessels
;
but
it
is
denied
by
others
,
who
assert
that
't
is
the
proper
Office
of
the
Testicles
.
The
middle
Opinion
seems
to
be
truest
,
viz.
that
this
seminary
Matter
is
elaborated
and
made
in
these
,
and
thence
flows
into
the
Parastatae
,
which
further
prepare
it
by
a
particular
Secretion
.
Some
have
thought
that
this
is
not
the
Product
of
the
Blood
,
but
of
the
Succus
Nutritius
which
is
carried
in
the
Nerves
,
and
is
derived
from
the
Brain
and
Spinal
Marrow
:
And
others
reckon
it
to
be
a
lacteous
Excrement
.
But
still
it
is
granted
by
these
dissenting
Parties
that
the
Glandules
before
mentioned
are
made
use
of
for
the
separating
or
preparing
of
this
seminal
Liquor
.
There
are
also
the
[
*
](A37987-e52030-b)
*
Glandulae
Mamillares
.
Glandules
belonging
to
the
Paps
,
where
Milk
is
made
of
the
Blood
which
is
sent
from
the
Heart
by
the
Arteries
into
these
Parts
,
for
the
nourishing
of
young
ones
.
Though
't
is
true
,
others
are
of
opinion
that
this
lacteous
Excrement
is
not
blanched
Blood
,
but
Part
of
the
Chyle
conveyed
to
the
Breasts
:
But
from
what
I
shall
immediately
suggest
,
it
will
plainly
appear
that
the
old
Opinion
is
the
most
rational
and
eligible
That
of
Plutarch
is
undeniable
,
that
[
*
](A37987-e52080-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
amore
prolis
.
the
admirable
Confection
and
dispensing
of
Milk
are
sufficient
to
demonstate
a
Providence
,
and
a
divine
Sollicitude
and
Concern
for
Mankind
.
Who
can
be
an
Atheist
,
i.
e.
deny
an
intelligent
and
provident
Disposer
of
the
World
,
who
observes
that
in
the
time
of
the
Pregnancy
of
Women
,
that
Blood
which
had
another
Chanel
before
,
is
now
directed
to
nourish
the
Foetus
,
and
assoon
as
the
Time
of
Gestation
is
over
,
i.
e.
assoon
as
the
Infant
is
born
,
the
Passage
of
the
Nourishment
is
again
on
a
sudden
changed
,
and
it
finds
its
way
to
the
Breasts
and
Paps
for
Nutrition
of
the
Infant
?
the
Pores
of
the
Glandules
,
which
we
are
speaking
of
,
being
then
fitted
to
receive
and
alter
the
Blood
conveyed
to
them
;
which
,
assoon
as
it
ascends
thither
,
is
turned
into
that
white
Juice
called
Milk
.
This
seems
to
be
a
clear
Evidence
of
the
Truth
of
the
ancient
Doctrin
,
that
Milk
is
the
more
immediate
Product
of
Blood
.
But
yet
I
do
not
say
this
to
exclude
the
Modern
Opinion
wholly
,
for
in
some
Persons
perhaps
(
who
exceedingly
abound
with
Blood
)
and
at
some
times
(
when
the
Vessels
are
more
peculiarly
adapted
and
qualified
)
the
lacteous
Liquor
may
be
made
both
ways
.
I
take
leave
thus
to
interpose
in
the
Controversie
,
and
to
compromise
it
,
because
I
observe
that
Nature
delights
to
vary
in
her
Operations
,
and
to
do
her
Work
more
ways
than
one
.
I
only
here
add
,
that
Milk
is
of
a
peculiar
Substance
,
or
rather
contains
three
kinds
of
liquid
Substance
in
it
,
serous
,
creamy
,
caseous
,
and
hath
a
great
nutritive
Vertue
in
it
,
and
consequently
,
is
not
properly
an
Excrement
,
though
it
be
reckoned
to
be
such
by
Physicians
in
the
laxer
way
of
speaking
.
And
so
is
that
other
which
I
last
mentioned
;
but
in
a
strict
Sense
they
are
both
of
them
above
the
Nature
of
Excrements
,
i.
e
superfluous
and
useless
Humours
of
the
Body
:
For
the
one
is
for
Procreation
,
the
other
for
Nourishing
the
Fruit
of
the
Womb.
Next
,
some
late
Anatomists
tell
us
of
certain
[
*
](A37987-e52250-b)
*
Vasa
lymphatica
.
Pellucid
Vessels
which
carry
a
limpid
Liquor
in
them
,
and
perhaps
have
their
Rise
out
of
the
Glandules
(
of
which
I
spoke
before
)
that
are
every
where
dispersed
about
the
Body
.
Bartholine
,
the
first
Discoverer
of
them
,
thought
they
were
designed
to
convey
that
thin
transparent
Liquor
to
the
Chyle-bearing
Vessels
;
and
some
have
believed
them
to
be
spread
up
and
down
every
where
to
moisten
and
cool
the
Body
:
But
(
as
I
have
suggested
before
,
that
there
are
several
Uses
of
the
same
Parts
)
these
lymphatick
Vessels
may
be
likewise
intended
to
be
Receptacles
of
superfluous
serous
Excrements
,
and
to
be
of
the
Nature
of
common
Sewers
to
the
Body
.
Besides
all
these
,
there
are
the
Pores
of
the
Skin
,
which
are
universal
Emunctories
for
Sweat
and
Perspiration
.
The
Skin
is
a
kind
of
Net-work
,
as
the
excellent
Malpighius
represents
it
,
who
often
view'd
it
in
a
Microscope
,
and
tells
us
that
it
appears
in
the
Form
of
a
Net
,
full
of
Holes
,
by
means
of
which
our
Bodies
are
perspirable
.
Perpetual
Exhalations
and
Steams
issue
forth
thence
from
the
Mass
of
Blood
,
and
thereby
ill
and
offensive
Humours
are
thrown
off
and
evacuated
,
which
,
if
they
were
kept
in
,
would
be
very
destructive
to
the
Body
,
and
become
the
Fuel
of
most
Diseases
.
Or
if
this
be
not
performed
with
Freedom
and
Ease
,
Diaphoreticks
are
seasonable
to
provoke
this
Evaporation
;
which
could
not
be
done
unless
there
were
these
little
invisible
Passages
in
the
Skin
,
these
Eyelet-holes
and
Perforations
,
as
't
were
,
all
over
it
.
[
*
](A37987-e52380-b)
*
De
med.
Stat.
Sanctorius
was
the
first
that
found
out
the
exact
Weight
of
insensib●●
Transpirations
,
and
made
and
used
a
weighing
Chair
for
that
purpose
.
He
first
discovered
that
more
than
half
of
what
we
eat
and
drink
exhales
by
these
imperceptible
Emanations
.
These
vaporous
Excrements
,
though
not
seen
,
exceed
in
abundance
all
the
other
sensible
Excretions
and
Purgations
which
I
have
been
speaking
of
.
Lastly
,
The
Intestines
,
and
the
various
Foldings
of
them
are
,
and
were
designed
to
be
Vents
and
Evacuatories
for
the
grosser
and
more
offensive
Excrements
,
which
are
separated
from
the
alimental
Parts
of
the
Chyle
,
and
are
thrust
out
of
the
Body
by
Siege
:
Which
,
as
sordid
as
it
seems
to
be
,
is
as
necessary
for
the
Welfare
,
yea
,
I
may
add
,
the
Being
of
Mankind
as
any
of
the
Offices
and
Functions
of
the
Body
that
have
been
named
in
this
Discourse
.
Thus
you
see
,
how
by
these
divers
Sinks
and
Conveyances
,
the
useless
Parts
are
carried
off
,
the
ill
Humours
are
separated
and
drained
,
more
especially
,
the
Blood
is
percolated
and
refined
,
and
the
whole
Body
is
scoured
,
cleared
,
and
purified
.
This
cannot
be
the
Result
of
Chance
,
but
argues
Design
and
Contrivance
.
It
was
a
divine
Director
that
disposed
the
several
excrementitious
Faeces
into
their
proper
and
peculiar
Receptacles
,
in
order
to
the
good
Plight
and
Health
of
the
Body
.
Thus
in
every
Part
of
this
Humane
Structure
the
Footsteps
of
divine
Wisdom
may
be
discovered
.
CHAP.
VI.
The
wonderful
Formation
of
the
Foetus
in
the
Womb
is
an
irrefragable
Argument
of
the
divine
Wisdom
and
Power
.
It
is
so
acknowledged
by
David
,
Solomon
,
Hippocrates
,
Harvey
,
Glisson
.
Whether
the
Child
,
all
the
time
of
its
close
Confinement
,
be
nourished
with
Blood
or
Chyle
,
by
the
Navel
or
by
the
Mouth
.
As
its
living
in
the
Womb
,
so
its
safe
coming
forth
thence
is
the
effect
of
a
divine
Conduct
and
Providence
.
The
secret
Parts
are
Proofs
of
a
wise
and
intelligent
Creator
.
A
Reflection
on
the
whole
.
The
Body
of
Man
a
Temple
.
The
great
Variety
of
Workmanship
in
this
Structure
.
St.
Paul
speaks
like
a
natural
Philosopher
.
Every
thing
in
humane
Bodies
shews
wise
Forecast
and
Design
.
Tho'
some
of
the
Hypotheses
proceeded
on
in
this
Part
of
the
Discourse
,
should
prove
faulty
,
yet
the
very
things
themselves
will
always
remain
Arguments
of
the
divine
Wisdom
,
Power
and
Goodness
.
The
exact
Symmetry
of
Man's
Body
proved
by
several
learned
Writers
.
The
Exquisiteness
of
this
Fabrick
is
made
use
of
as
an
Argument
for
the
Demonstration
of
a
Deity
by
David
,
Job
(
whose
observable
Words
are
paraphrased
upon
,
)
Isaiah
,
the
great
Apostle
,
the
Christian
Fathers
,
Learned
Jews
,
Gentile
Philosophers
and
Physicians
,
several
of
the
Moderns
,
as
Bartholine
,
Diemerbroek
,
Harvey
,
Glisson
,
Willis
,
Lower
,
Boyl
,
Ray.
I
Have
hitherto
spoken
nothing
of
the
Formation
of
Man's
Body
in
the
Womb
,
which
is
far
more
astonishing
than
any
thing
that
I
have
said
yet
.
In
respect
of
this
the
Psalmist
might
well
say
,
I
am
fearfully
and
wonderfully
made
,
and
curiously
wrought
in
the
lowest
Parts
of
the
Earth
.
There
is
no
account
to
be
given
of
the
stupendous
Operation
of
the
Vterus
,
unless
we
acknowledg
a
divine
Being
.
This
is
that
puzzling
Problem
which
the
wise
Man
starts
,
How
the
Bones
grow
in
her
that
is
with
child
?
Eccles.
11.5
.
Where
the
Bones
,
because
they
hold
the
whole
Body
together
,
are
put
for
the
whole
Compages
of
all
the
Parts
and
Members
of
the
Body
.
How
this
is
formed
in
the
Womb
,
how
(
[
*
](A37987-e52770-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Athen●g
.
de
Resur
.
mort
.
as
one
of
the
Ancients
expresses
it
)
in
a
mere
similary
Body
(
such
as
the
Seed
is
)
such
a
Variety
of
so
great
and
excellent
Vertues
should
reside
as
to
produce
such
a
Diversity
of
Parts
,
and
to
prepare
a
convenient
Lodging
for
the
Soul
,
is
a
strange
and
unaccountable
Work
.
This
Seminal
Power
,
this
Architectonick
Vertue
was
so
marvellous●
that
[
*
](A37987-e52810-b)
*
Lib.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hippocrates
thought
the
Seed
was
endued
with
Understanding
and
Reason
.
Our
immortal
Harvey
hath
this
Notion
,
that
the
Functions
of
this
and
the
Brain
are
the
same
,
and
are
therefore
called
Conceptions
,
and
are
both
immaterial
;
and
from
this
Phantasm
or
Idea
,
the
Lineaments
and
Proportions
of
the
F●etus
are
drawn
,
and
are
so
commonly
shaped
like
those
of
the
Parents
and
Kindred
,
on
whom
the
Imagination
is
most
fixed
.
But
we
must
not
surmise
that
this
great
Man
began
to
Hobbize
betimes
,
and
dreamt
of
thinking
Matter
,
for
any
one
that
peruses
his
[
†
](A37987-e52920-b)
†
De
Generat
.
Animal
.
Book
,
will
perceive
that
he
ascribes
not
this
Power
to
the
Seed
it self
,
but
to
something
divine
and
celestial
that
acts
thus
in
it
.
In
several
Places
of
his
Exercitations
,
he
acknowledges
that
by
an
extraordinary
Power
of
the
supreme
Being
,
and
not
by
its
own
natural
Vertue
,
it
effects
the
Fabrication
of
the
Body
.
Since
him
the
famous
[
‖
](A37987-e52950-b)
‖
De
Ventric
.
&
Intestin
.
Glisson
hath
spoken
very
profoundly
of
the
Nature
and
Way
of
Impregnation
or
Formation
of
the
Foetus
,
and
he
owns
it
is
impossible
to
solve
this
Formative
and
Prolifick
Vertue
without
having
Recourse
to
a
divine
and
supernatural
Efficacy
.
In
brief
,
we
cannot
describe
the
plastick
Faculty
,
we
cannot
give
an
account
of
the
whole
Process
of
Generation
,
which
consists
of
Conception
,
Formation
or
the
Delineation
of
the
several
Parts
,
and
Animation
by
infusing
the
Soul
;
but
this
we
know
,
that
it
far
surpasses
all
finite
Power
.
And
without
doubt
Monsieur
Des
Cartes
,
who
was
so
thinking
a
Philosopher
,
would
never
have
ascribed
this
great
Work
to
mere
Mechanism
,
but
that
he
was
unawares
betrayed
into
it
by
his
solving
of
other
things
by
mechanic
Principles
:
So
that
it
would
be
expected
that
he
should
make
an
uniform
Piece
of
Philosophy
.
And
thence
he
was
,
as
it
were
,
forced
to
go
through
with
his
Work
that
he
had
begun
,
and
to
maintain
that
all
is
done
mechanically
,
even
in
the
Production
of
Man
.
But
that
the
Foetus
should
live
and
be
nourished
in
the
Womb
,
is
as
strange
and
stupendous
,
yea
,
and
as
unaccountable
(
unless
we
acknowledg
a
divine
Hand
that
disposeth
in
this
Affair
)
as
its
being
conceived
and
formed
there
.
It
hath
b●●n
thought
that
all
the
time
it
resides
in
those
dark
Caverns
,
it
receives
its
Aliment
,
i.
e.
the
Mothers
Blood
by
the
Navel
,
as
Fruits
by
the
Stalk
receive
their
Nourishment
from
the
Tree
;
and
that
it
is
not
nourished
by
the
Mouth
,
because
,
if
it
should
open
it
,
it
would
presently
be
choaked
with
the
Abundance
of
excrementitious
Liquor
that
the
Membranes
wherein
it
is
enclosed
are
replenished
with
.
But
others
are
of
opinion
,
that
the
Embryo
is
not
nourished
by
the
umbilical
Vessels
,
but
by
the
Mouth
only
,
into
which
it
sucks
and
receives
a
lacteal
Humour
in
which
it
swims
:
Though
unless
there
be
a
supernatural
Hand
in
it
,
this
Liquor
may
as
well
enter
into
the
Nostrils
as
the
Mouth
:
The
little
one
thus
sucking
in
Milk
in
the
Womb
,
learns
(
they
say
)
to
suck
the
Breasts
assoon
as
born
.
And
as
it
opened
its
Mouth
to
suck
,
so
it
may
do
the
same
to
breath
;
which
some
have
denied
,
but
it
is
proved
by
the
Vagitus
uterinus
,
attested
by
Physicians
,
for
a
Voice
supposes
Air
and
Respiration
.
This
is
the
Account
which
Naturalists
lately
give
of
the
Nourishment
of
the
Foetus
,
and
according
to
my
Judgment
(
for
I
find
both
in
Theology
and
Philosophy
it
is
a
safe
way
to
tack
Opinions
together
,
and
thereby
generally
we
come
to
have
the
whole
Truth
)
it
is
not
irreconcileable
with
the
former
Opinion
of
taking
in
the
Nutriment
by
the
Navel
;
for
the
young
one
may
be
fed
partly
by
the
Mouth
,
and
partly
by
the
Navel
.
The
first
perhaps
is
before
the
perfect
Delineation
of
the
umbilical
Vessels
,
the
second
afterwards
when
there
is
a
perfect
Formation
of
them
.
A
[
*
](A37987-e53260-b)
*
Isbrand
de
Diemerbroek
.
foreign
Physician
enclines
this
way
:
But
,
so
far
as
I
am
able
to
judg
in
the
case
,
it
is
more
likely
that
for
the
greatest
Part
of
the
time
the
Embryo
is
sustained
both
these
ways
,
that
is
,
the
purer
Part
of
the
Liquor
which
is
contained
in
the
Amnios
is
attracted
by
the
umbilical
Vessels
,
but
the
more
crass
Part
which
is
milky
and
creamy
,
is
sucked
in
by
the
Mouth
.
So
it
is
nourished
both
by
the
Mothers
Blood
and
by
Chyle
.
Thence
't
is
no
wonder
that
feeding
on
a
milky
Substance
in
the
Womb
,
it
looks
for
it
assoon
as
't
is
born
,
and
that
we
ever
after
are
nourished
by
a
lacteous
Consistency
,
viz.
the
Chyle
.
Thus
the
seemingly
different
Opinions
are
reconciled
,
but
both
of
them
are
amazing
and
astonishing
,
and
the
Matters
contained
in
them
cannot
be
effected
without
an
omnipotent
Guide
.
No
more
can
the
coming
forth
of
the
Foetus
be
,
I
mean
in
an
ordinary
way
,
and
without
Caesarean
Insection
.
Unless
we
suppose
a
divine
Help
and
Conduct
,
this
little
Prisoner
could
never
with
Safety
break
his
Bonds
,
and
get
loose
from
his
Durance
,
and
make
his
way
into
this
Light
.
That
it
lived
in
its
close
Confinement
was
wonderful
,
and
that
at
last
it
comes
alive
into
the
World
is
so
too
.
That
this
Weakling
was
not
stifled
when
it
was
there
,
and
when
it
left
that
Place
,
is
equally
wondrous
.
All
we
can
say
is
,
that
this
is
owing
to
the
marvellous
Care
of
the
Almighty
,
to
the
particular
Midwifery
of
Heaven
.
Accordingly
,
[
*
](A37987-e53360-b)
*
De
usu
part
.
lib.
15.
Galen
admires
the
Providence
of
God
in
the
wonderful
Exclusion
of
the
Foetus
.
And
so
doth
one
of
the
most
acute
Philosophers
and
Physicians
among
the
Arabians
,
who
acknowledges
[
†
](A37987-e53410-b)
†
Avicenna
.
l.
3.
tract.
1.
cap.
2.
that
the
Separation
or
Divulsion
of
the
Parts
in
order
to
the
making
way
for
the
Foetus
,
and
the
restoring
of
them
afterwards
to
their
right
Position
,
and
that
without
any
Hurt
,
is
to
be
reckoned
as
the
Work
of
the
most
high
God
.
Wherefore
we
find
this
signally
taken
notice
of
by
the
devout
Observer
of
the
Works
of
Nature
and
Providence
,
Thou
art
he
that
took
me
out
of
the
Womb
,
Psal.
22.9
.
Besides
what
has
been
said
,
the
Providence
of
God
is
observable
in
this
,
that
Man's
Body
,
as
to
its
Parts
,
Shape
and
constitution
is
more
serviceable
for
laborious
Work
and
Business
than
that
of
the
Woman
,
because
she
was
not
designed
to
have
her
share
so
much
in
these
as
Man
.
The
Breasts
or
Paps
of
Women
being
tender
and
very
prominent
,
render
them
unfit
for
several
Employments
;
therefore
the
Amazons
cut
one
off
.
If
it
were
proper
to
recount
several
things
relating
to
the
particular
Temper
and
Indispositions
of
that
Sex
,
it
would
thence
appear
,
that
the
Bodies
of
Males
are
much
stronger
in
their
Make
,
and
thereby
the
divine
Providence
and
Wisdom
are
discovered
,
in
that
the
Composition
and
Frame
of
the
Sexes
are
according
to
the
Ends
and
Uses
they
were
particularly
and
distinctly
intended
for
by
the
omnipotent
Creator
.
Lastly
,
those
Parts
of
the
Body
which
Modesty
bids
us
conceal
,
lest
chast
Minds
and
Ears
should
be
offended
,
are
as
great
a
Proof
of
a
wise
and
intelligent
Being
as
any
of
those
that
I
have
named
and
insisted
upon
.
Those
secret
Parts
are
manifest
Indications
of
the
divine
Prudence
and
Goodness
.
Here
we
may
apply
that
of
the
Apostle
,
Those
Members
of
the
Body
which
we
think
to
be
less
honourable
,
upon
these
we
bestow
more
abundant
Honour
:
And
our
uncomely
Parts
have
more
abundant
Comeliness
.
For
our
comely●
Parts
have
no
need
:
But
God
hath
tempered
the
Body
together
,
having
given
more
abundant
Honour
to
that
Part
which
lacked
,
1
Cor.
12.23
,
24.
God
himself
hath
transcendently
honoured
them
by
constituting
them
the
Organs
of
Humane
Generation
,
whereby
is
produced
this
excellent
and
amazing
Fabrick
of
the
Body
which
I
have
been
treating
of
,
whereby
Mankind
is
propagated
,
and
the
Species
continued
,
whereby
this
World
is
peopled
,
and
whereby
Inhabitants
are
provided
for
a
better
World
.
And
all
this
argues
great
Providence
,
Wisdom
and
Bounty
,
and
is
worthy
of
the
divine
Author
of
all
Beings
.
To
approach
towards
a
Conclusion
,
let
us
briefly
reflect
upon
the
whole
,
and
stand
amazed
at
the
innumerable
Wonders
which
the
Body
of
Man
presents
us
with
,
and
which
are
all
of
them
Demonstrations
of
a
Deity
and
a
divine
Providence
.
When
we
see
an
excellent
Piece
of
Architecture
,
as
a
beautiful
Temple
,
a
stately
Palace
,
or
some
other
notable
Structure
,
we
with
great
Delight
dwell
upon
the
several
Parts
of
it
,
and
at
last
pronounce
it
to
be
the
Product
of
an
excellent
Art
and
Skill
,
of
great
Project
,
Counsel
and
Contrivance
:
And
no
Man
of
Understanding
doubts
that
it
is
so
.
Have
we
not
as
great
,
yea
greater
reason
to
acknowledg
that
the
Body
of
Man
,
that
fair
and
stately
Fabrick
,
the
several
Rooms
and
Apartments
of
which
I
have
been
describing
,
is
the
Effect
of
Wisdom
and
Skill
,
yea
of
that
which
is
divine
and
supernatural
,
seeing
we
know
full
well
that
no
Humane
Art
or
Finite
Power
is
able
to
erect
such
a
Building
,
nor
the
least
Part
of
it
?
There
is
more
Understanding
and
exquisite
Invention
,
an
exacter
Disposition
,
a
more
curious
and
accurate
Proportion
of
Parts
to
be
discerned
in
this
magnificent
Structure
than
in
the
skilfullest
Piece
of
Architecture
in
the
World
.
Let
us
then
admire
and
adore
the
Skill
of
the
great
and
eternal
Geometrician
,
and
let
us
reverence
and
applaud
this
divine
Workmanship
,
the
Master-piece
of
the
whole
Creation
.
The
Body
of
Man
is
called
a
Temple
,
Ioh.
2.19
.
1
Cor.
6.19
.
and
the
admirable
Contrivance
of
it
shews
who
was
the
Maker
and
Builder
of
it
.
The
uppermost
Part
of
this
Humane
Edifice
,
that
higher
Region
where
the
Soul
is
seated
,
is
the
Holy
of
Holies
in
this
Temple
,
and
God
himself
may
be
said
to
dwell
here
.
In
this
noble
Part
is
the
sacred
Ark
which
contains
the
Law
of
God
:
Here
is
the
Oracle
which
God
hath
set
up
in
us
to
instruct
and
inform
us
.
The
middle
Parts
of
the
Body
are
the
Sanctuary
or
holy
Place
of
this
Temple
,
where
upon
the
Altar
of
the
Heart
,
a
continual
Intense
is
evaporated
,
and
the
two
Ventricles
belonging
to
this
choice
Part
,
are
the
Lamps
of
Oyl
,
the
Biolychnium
which
is
ever
burning
and
ever
spending
.
The
lower
Division
of
the
Body
,
with
all
the
extreme
Parts
that
appertain
to
the
whole
,
are
the
outward
Court
of
this
sacred
Building
,
wherein
the
most
remarkable
thing
is
the
Stomach
,
the
Altar
of
Holocausts
which
are
offered
every
Day
incessantly
,
and
where
so
many
Beasts
are
consumed
.
I
need
not
speak
of
the
Reins
and
other
Vessels
which
in
this
Temple
supply
the
Place
of
the
Laver
:
Nor
need
I
go
further
and
enumerate
the
several
Offices
,
Chambers
,
Repositories
,
Treasuries
belonging
to
the
whole
Structure
,
all
which
proclaim
the
Wisdom
of
the
omnipotent
Architect
.
The
infinite
Loveliness
and
Perfection
of
the
divine
Artificer
are
shadowed
forth
by
his
lovely
and
compleat
Pourtraiture
of
them
.
Who
can
sufficiently
admire
this
when
he
beholds
the
Variety
of
the
Structure
,
the
Diversity
of
the
Workmanship
?
When
he
observes
the
Parts
and
Vessels
in
Man
of
so
different
kinds
,
when
he
takes
notice
of
the
several
Offices
and
Functions
belonging
to
Concoction
and
Nutrition
,
and
the
Elaboration
of
the
Blood
?
When
he
views
the
strange
Conveyances
,
the
greater
and
lesser
Chanels
and
Conduits
for
the
Liquors
and
Juices
contained
in
it
?
When
he
considers
how
this
Structure
is
supported
with
Bones
,
guarded
and
fortified
with
Limbs
,
cloathed
and
fashioned
with
Flesh
,
strengthned
with
Cartilages
(
which
are
of
a
middle
Nature
between
Bones
and
Flesh
)
warmed
and
beautified
with
Fat
,
covered
on
the
outside
of
all
with
a
Skin
and
Vnder-Skin
,
covered
within
with
several
Membranes
and
Tunicles
,
enlivened
and
actuated
with
Spirits
,
supplied
with
these
by
the
Nerves
,
moved
and
set
on
work
as
by
these
,
so
by
the
Muscles
and
Tendons
,
furnished
with
Blood
by
Veins
and
Arteries
(
whether
greater
or
capillary
,
)
joyned
together
with
Ligaments
(
another
sort
of
Substance
of
a
middle
Nature
between
a
Membrane
and
a
Cartilage
(
wherewith
the
Joynts
of
Bones
and
the
Gristles
are
bound
together
?
Thus
(
as
the
Apostle
speaks
like
a
natural
Philosopher
,
expressing
the
admirable
Dependence
of
one
Part
of
the
Body
on
another
,
for
his
Words
are
a
plain
Allusion
to
this
)
the
whole
Body
being
fitly
joyned
together
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
compacted
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
by
that
which
every
Ioint
supplieth
according
to
the
effectual
working
in
the
Measure
of
every
Part
,
maketh
Increase
of
the
Body
,
Eph.
4.16
.
And
again
,
with
Reference
to
the
natural
Head
and
Body
he
saith
,
and
that
most
significantly
,
—
the
Head
,
from
which
all
the
Body
by
Ioynts
and
Bands
having
Nourishment
ministred
,
and
knit
together
,
increaseth
,
Col.
2.19
.
which
is
a
brief
and
summary
Account
,
not
only
of
the
sovereign
Influence
of
the
Head
(
the
Fountain
of
Spirits
)
on
the
whole
Body
,
but
of
the
harmonious
Connection
of
the
several
Parts
,
of
the
close
Conjunction
and
Agreement
among
themselves
.
By
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
this
holy
Writer
truly
and
properly
stiles
them
)
those
several
Iunctures
and
Bands
,
the
Body
is
compacted
,
made
fast
and
firm
,
and
cannot
be
disordered
easily
by
a
violent
Motion
:
And
yet
at
the
same
time
it
is
by
means
of
these
rendred
pliant
and
flexible
.
Such
is
the
various
Work
of
the
divine
and
wise
Contriver
,
such
are
the
mighty
Wonders
that
are
interspersed
through
all
the
Operations
of
the
Body
.
This
therefore
is
the
thing
I
urge
,
that
in
the
Make
of
all
these
Parts
of
the
Body
,
there
is
observable
,
a
Design
,
an
acting
for
some
End
:
And
this
infallibly
leads
us
to
a
God
.
It
was
madly
and
sottishly
said
by
Lucretius
,
[
*
](A37987-e54190-b)
*
Lib.
4.
Lumina
nè
facias
Oculorum
clara
creata
,
Prospicere
ut
possimus
,
and
much
more
to
that
purpose
,
the
sum
of
which
is
this
,
that
the
Eyes
were
not
made
to
see
,
nor
the
Ears
to
hear
,
nor
the
Tongue
to
speak
,
nor
the
Legs
and
Feet
to
walk
,
but
Men
having
Eyes
,
Ears
,
&c.
make
use
of
them
for
seeing
,
hearing
,
&c.
It
were
to
be
wish'd
that
this
Poet
had
not
been
englished
by
so
fine
a
Hand
as
he
is
,
for
by
the
extraordinary
Goodness
of
the
Verse
,
the
Badness
of
this
Epicurean's
Notions
is
(
I
fear
)
unhappily
instilled
into
the
Minds
of
young
Gentlemen
.
Though
it
is
true
also
,
that
the
Extravagancy
and
Absurdity
of
them
are
their
own
Antidote
,
where
there
is
a
considerate
Reader
.
So
that
it
may
be
said
,
the
ingenious
Gentleman
,
who
hath
done
this
Author
into
our
Language
,
hath
exposed
him
as
well
as
translated
him
.
Certainly
no
Man
can
have
the
Face
to
deny
that
the
Bodily
Parts
have
a
Correspondence
with
one
another
,
and
are
mutually
helpful
in
their
Offices
,
which
could
never
have
been
unless
they
had
been
with
Wisdom
fitted
and
accommodated
for
it
.
No
Man
of
tolerable
Understanding
can
deny
that
the
Eyes
,
Ears
,
Lungs
,
Heart
,
Stomach
,
&c.
were
made
for
those
individual
Purposes
of
seeing
,
hearing
,
breathing
,
sanguification
,
Concoction
,
&c.
He
that
considers
that
the
Veins
have
certain
Valvulae
of
a
peculiar
Texture
,
proper
for
promoting
the
Course
of
the
Blood
,
and
that
the
Arteries
have
their
convenient
Filaments
for
dispersing
the
spirituous
Parts
of
it
,
cannot
but
own
that
they
were
appointed
for
these
very
Purposes
.
All
this
shews
wise
Forecast
and
Design
,
and
consequently
proves
a
supreme
Intelligence
that
actuates
the
World
.
Say
that
I
have
not
exactly
and
punctually
explained
the
Design
and
Intent
of
Providence
in
all
the
Parts
and
Vessels
of
the
Body
which
I
have
mentioned
;
say
that
there
be
various
and
different
Opinions
concerning
the
Use
of
some
of
them
,
(
as
will
easily
be
granted
)
yet
we
cannot
possibly
err
as
to
this
,
that
the
most
of
them
were
designed
for
those
very
particular
purposes
which
we
have
named
:
And
as
to
the
rest
,
there
is
some
great
and
noble
Use
for
which
they
were
made
,
and
this
is
promoted
and
effected
whether
we
know
it
or
no.
Suppose
some
of
those
Hypotheses
I
have
proceeded
on
should
be
false
(
as
Anatomy
and
Physick
are
improved
daily
,
and
new
Discoveries
are
made
)
yet
this
will
no
ways
invalidate
the
Design
of
my
Discourse
,
because
,
though
some
of
these
things
in
the
Body
of
Man
be
solv'd
by
other
Principles
and
Maxims
,
the
things
themselves
will
still
be
serviceable
to
shew
the
Wisdom
and
Providence
of
God
.
Nay
,
perhaps
they
will
be
more
strange
and
wonderful
according
to
other
Hypotheses
or
Principles
than
in
that
way
which
I
have
offered
for
the
Solution
of
them
.
Whether
Bartholine's
or
Sylvius's
or
Willis's
Hypothesis
be
truest
,
it
is
not
requisite
to
be
●ully
satisfied
.
It
is
not
necessary
for
us
to
know
whether
Pecquet
,
or
Des
Cartes
,
or
Malpighius
,
or
our
own
Harvey
,
Glisson
,
Wharton
or
Needham
have
given
the
best
Account
of
some
Functions
of
the
Body
,
for
however
they
may
differ
,
they
agree
in
acknowledging
the
admirable
Contrivance
of
them
.
And
from
the
things
themselves
which
we
have
propounded
it
is
apparent
that
the
Body
hath
animal
,
vital
and
natural
Powers
in
it
,
and
that
it
is
extremely
fitted
for
the
Discharge
of
the
several
Offices
belonging
to
these
,
and
that
there
are
different
Vessels
and
Parts
made
use
of
in
order
to
it
.
And
we
see
that
all
things
are
plainly
contrived
for
the
best
,
and
for
promoting
the
Welfare
of
the
Body
.
This
is
that
which
I
have
been
evincing
,
and
this
is
enough
to
prove
the
great
Hand
of
God
in
the
Make
and
Constitution
of
the
whole
.
And
as
for
the
exact
Symmetry
of
all
the
Parts
taken
and
considered
together
,
it
hath
been
the
Subject
of
many
wise
Heads
,
and
will
yet
further
conduce
to
my
present
Design
,
which
is
to
assert
a
Deity
from
the
Configuration
of
Man's
Body
.
They
agree
in
this
,
that
the
Proportions
and
Dimensions
of
it
are
extraordinarily
accurate
and
harmonious
,
and
that
the
Parts
exactly
answer
to
one
another
,
both
as
to
the
Longitude
and
Latitude
.
It
is
so
excellently
proportioned
,
that
,
if
we
may
credit
[
*
](A37987-e54510-b)
*
Lib.
3.
c.
1.
Vitruvius
,
who
was
a
good
Judg
in
this
Case
,
the
Measures
of
Temples
,
Ships
and
Engines
were
taken
from
it
.
And
in
another
Place
he
saith
,
that
every
well-built
House
must
be
according
to
the
Proportion
of
the
Members
of
a
well-figured
Man
.
It
was
long
since
observed
by
[
†
](A37987-e54580-b)
†
Augustin
.
de
Civ
.
Dei
.
Ambros.
de
Arcâ
Noë
.
two
eminent
Writers
of
the
Church
,
that
there
were
the
same
Proportions
in
the
Fabrick
of
the
Ark
,
that
there
are
in
the
Body
of
Man
.
So
a
[
‖
](A37987-e54610-b)
‖
Kircher
de
Arcâ
Noë
.
curious
Person
of
this
latter
Age
takes
notice
,
that
this
ancient
Structure
was
accommodated
to
the
Dimensions
of
Humane
Bodies
;
that
is
,
its
Longitude
was
sixfold
to
its
Latitude
,
and
tenfold
to
its
Profundity
:
And
hereupon
he
takes
occasion
to
declare
,
that
there
is
such
a
Harmony
and
Symmetry
of
the
Members
,
that
they
all
have
an
exact
Reference
to
one
another
:
Whence
he
infers
(
and
that
rightly
)
that
there
is
something
divine
in
the
Disposition
of
the
Parts
of
Man's
Body
.
Other
learned
Pens
,
as
Cardan
,
Mizaldus
,
Gauricus
,
treat
of
this
choice
Theme
,
the
orderly
and
harmonious
Conformation
of
the
Parts
.
So
do
[
*
](A37987-e54650-b)
*
De
Geographiâ
.
Iohannes
Baptista
Ricciolus
and
[
†
](A37987-e54680-b)
†
De
Symmetriâ
,
&c.
Albertus
Durerus
,
the
latter
of
whom
endeavours
to
prove
that
the
whole
Art
of
limning
and
pourtraying
is
borrowed
from
the
symmetrical
Proportions
of
the
Body
.
Lucas
de
Burgo
and
Augustinus
Gallus
on
Vitruvius
insist
upon
these
exact
Figures
and
Delineations
of
the
whole
Humane
Structure
:
They
inculcate
this
,
that
there
is
a
just
and
perfect
Conformity
in
our
Bodies
,
and
particularly
that
the
Heighth
of
Man
is
the
same
with
his
Breadth
,
i.
e.
the
Space
between
Head
and
Feet
,
and
between
the
Hand
stretched
out
is
alike
,
as
was
long
since
observed
by
a
[
‖
](A37987-e54780-b)
‖
Quantum
spacium
hominis
●
vestigio
ad
verticem
,
tantum
esse
passis
manibus
inter
longissimos
digitos
observatum
est
.
Plin.
l.
7.
c.
7.
learned
Naturalist
.
So
Man
is
of
a
quadrate
Figure
:
And
yet
,
if
you
place
him
thus
with
his
Arms
and
Hands
stretched
out
,
you
'll
find
that
the
Figure
of
his
Body
makes
a
perfect
Circle
,
the
Center
whereof
is
his
Navel
.
Here
,
if
I
may
so
say
,
we
have
found
the
Quadrature
of
a
Circle
,
we
may
discern
the
Symmetrical
Mechanism
of
the
Body
.
As
we
observed
before
(
when
we
had
occasion
to
speak
of
the
Lungs
and
Heart
,
and
other
Parts
of
the
Body
)
that
the
Motions
and
Operations
of
it
are
exact
and
geometrical
,
so
now
it
is
evident
that
the
Figure
,
Shape
and
Proportion
of
it
,
with
the
Situation
of
all
the
various
Parts
and
Organs
are
so
too
:
And
hereby
they
become
the
more
subservient
to
one
another
,
and
mutually
assist
in
the
Functions
of
Life
,
Sense
and
Motion
.
This
is
no
Workmanship
of
Humane
Skill
,
here
is
no
Automaton
made
by
Art
,
no
Daedalus's
walking
Venus
,
no
Archytas's
Dove
,
no
Regiomontanus's
Eagle
and
Fly
.
Here
is
none
of
Albertus
magnus
or
Frier
Bacon's
speaking
Head
,
or
Paracelsus's
Artificial
Homuncle
.
Here
is
nothing
but
what
proceeds
from
a
divine
Principle
and
Art
,
and
therefore
cannot
be
reckoned
among
those
mechanical
Inventions
which
have
an
external
Shew
of
Sensation
and
Life
for
a
time
,
but
are
destitute
of
a
vital
Spring
.
If
all
other
Arguments
should
be
laid
aside
,
yet
this
single
one
,
from
the
Fabrick
and
Syntax
of
Man's
Body
is
sufficient
to
evince
the
Truth
of
a
Deity
.
This
particular
Frame
and
Constitution
will
extort
a
Confession
of
the
Existence
of
an
infinitely
powerful
,
wise
and
Beneficent
Being
.
And
this
is
a
Topick
which
hath
been
constantly
made
use
of
by
considerate
Men
in
all
Ages
of
the
World
.
Not
only
by
the
Psalmist
in
that
excellent
Hymn
which
I
have
so
often
quoted
,
but
by
him
again
in
Psal.
119.13
.
Thy
Hands
have
made
me
and
fashioned
me
.
Which
Words
it
is
probable
,
he
borrowed
from
holy
Iob
,
whose
Writings
were
much
ancienter
than
his
,
where
he
more
than
once
argues
from
the
Structure
of
his
own
Body
;
Thy
Hands
(
saith
he
)
have
made
me
and
fashioned
me
together
round
about
,
Iob
10.8
.
Thy
Hands
,
i.
e.
thy
divine
Power
hath
elaborately
and
curiously
formed
me
(
for
the
Words
are
very
expressive
in
the
Hebrew
)
with
Flesh
,
Muscles
,
Nerves
,
&c.
for
these
(
as
the
Rabins
observe
)
are
called
gnatsabbim
,
from
the
Verb
gnatsab
here
used
.
And
the
other
Words
are
as
observable
,
together
round
about
,
which
expresses
the
Formation
of
every
Part
with
the
same
Elaborateness
and
Exactness
.
The
whole
Circumference
of
the
Body
shews
the
divine
Art
and
Care
.
He
proceeds
,
v.
10.
Hast
thou
not
poured
me
out
as
Milk
,
and
curdled
me
like
Cheese
?
Which
is
a
modest
and
chast
Simile
to
set
forth
the
Conception
in
the
Womb
,
and
to
signifie
how
the
tenuious
and
thicker
Parts
of
the
seminal
Mass
are
separated
,
and
turned
by
degrees
into
a
fleshy
Substance
.
Thou
didst
(
saith
he
)
in
the
first
Formation
of
me
,
temper
my
Body
with
a
most
transcendent
Wisdom
;
thou
didst
make
some
Parts
of
it
liquid
resembling
a
milky
Substance
;
but
others
thou
wast
pleased
to
make
more
firm
and
consistent
,
and
as
it
were
,
to
coagulate
them
,
that
by
this
Solidity
and
Compactness
they
might
be
able
to
contain
and
keep
in
the
other
more
loose
and
fluid
Parts
.
He
adds
,
v.
11.
Thou
hast
cloathed
me
with
Skin
and
Flesh
(
as
with
an
upper
and
an
under
Garment
)
and
hast
fenced
me
with
Bones
and
Sinews
:
By
this
Diversity
of
Parts
thou
hast
rendred
my
Body
fit
for
those
excellent
Ends
to
which
thou
at
first
ordainedest
it
.
This
mightily
convinced
him
of
the
Power
,
as
well
as
of
the
Being
of
God
,
and
therefore
he
again
(
Chap.
31.15
.
)
acknowledges
this
very
thing
,
viz.
that
God
made
him
and
fashioned
him
in
the
Womb.
The
Prophet
Isaiah
often
endeavours
to
confirm
his
Countrymen
in
the
steady
Belief
of
the
Almighty
Jehovah
from
this
very
Consideration
;
The
Lord
made
thee
and
formed
thee
from
the
Womb
,
Isaiah
44.2
,
24.49.5
.
&c.
And
in
the
sacred
Writings
of
the
new
Testament
this
Argument
is
not
omitted
,
as
is
clear
from
what
I
alledged
before
out
of
the
great
Apostle
St.
Paul
,
from
whose
Words
we
learn
,
that
the
merciful
and
indulgent
Creator
hath
,
in
the
Configuration
of
Human
Bodies
,
consulted
the
Necessities
,
yea
,
the
Health
and
Delight
of
Mankind
.
There
is
another
excellent
Passage
in
this
inspired
Author
concerning
the
same
Subject
,
which
I
will
here
set
down
at
length
,
that
the
Reader
may
observe
the
Philosophical
Genius
of
this
accomplished
Man
,
who
was
as
great
a
Naturalist
as
he
was
a
Divine
,
and
was
perhaps
as
able
to
read
a
Lecture
of
Natural
Philosophy
as
of
Theology
and
Christianity
.
The
Body
,
saith
he
,
is
not
one
Member
,
but
many
.
If
the
Foot
shall
say
,
because
I
am
not
the
Hand
,
I
am
not
of
the
Body
;
is
it
therefore
not
of
the
Body
?
And
if
the
Ear
shall
say
,
because
I
am
not
the
Eye
,
I
am
not
of
the
Body
;
is
it
therefore
not
of
the
Body
?
If
the
whole
Body
were
an
Eye
,
where
were
the
hearing
?
If
the
whole
were
hearing
,
where
were
the
smelling
?
But
now
God
hath
set
the
Members
,
every
one
of
them
in
the
Body
,
as
it
hath
pleased
him
(
i.
e.
)
they
are
disposed
and
ranked
according
to
his
infinite
Wisdom
,
)
&c.
These
are
the
weighty
Words
of
this
incomparable
Naturalist
,
and
the
Summ
of
them
is
,
that
the
Frame
of
all
the
Parts
and
Members
of
the
Body
is
suited
exactly
to
the
Service
,
Advantage
,
and
Welfare
of
the
whole
,
and
that
this
admirable
disposing
,
fashioning
and
tempering
of
the
Body
is
an
absolute
Proof
of
the
divine
Skill
and
Providence
:
Though
I
grant
that
he
applies
these
things
to
a
far
higher
Subject
.
The
Christian
Fathers
and
ancient
Writers
of
the
Church
were
wont
to
insist
upon
this
Theme
.
Minutius
Felix
,
after
he
had
been
speaking
of
the
peculiar
Providence
of
God
in
the
erecting
of
Human
Bodies
,
concludes
at
last
,
that
[
*
](A37987-e55290-b)
*
Nihil
in
homine
membrorum
est
quod
non
&
necessitatis
causâ
sit
,
&
decoris
.
there
is
no
one
Member
appertaining
to
them
but
is
both
for
Necessity
and
Comeliness
.
Lactantius
hath
a
Book
of
the
Workmanship
of
God
,
wherein
he
descants
on
the
Body
and
all
the
Parts
of
it
,
arguing
a
Divinity
and
Providence
from
them
.
[
†
](A37987-e55330-b)
†
Orat.
3.
de
Providentiâ
.
Theodoret
undertakes
to
prove
the
Providence
of
God
from
the
Fabrick
of
Man's
Body
:
And
[
‖
](A37987-e55370-b)
‖
Orat.
4.
de
Provid
.
particularly
from
the
Consideration
of
the
Composition
of
Man's
Hands
.
Basil
and
Gregory
Nazianzen
have
writ
of
the
Creation
and
Formation
of
Man
:
And
the
latter
of
these
very
elegantly
calls
the
Structure
of
the
Body
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
natural
Artificialness
of
it
.
Iews
,
as
well
as
Christians
,
have
owned
this
Argument
,
else
we
should
not
have
it
among
the
Sayings
of
the
Rabbins
,
that
the
Body
of
Man
is
a
Symbol
of
the
divine
Precepts
.
Which
though
they
vainly
make
out
,
telling
us
,
that
the
affirmative
Precepts
are
248
,
and
so
many
are
the
Members
of
the
Body
:
The
Negative
are
365
,
and
so
many
are
the
Nerves
,
yet
't
is
evident
that
they
look
upon
the
wonderful
Fabrick
of
the
Body
as
a
Testimony
of
a
Deity
.
Philo
the
learned
Jew
declares
,
that
[
*
](A37987-e55500-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Plantat
.
Noe.
the
Care
of
Providence
is
manifest
in
every
Part
of
this
Contexture
;
and
particularly
he
instances
in
the
erect
Figure
of
Man
,
and
thence
pronounces
that
he
alone
of
all
the
Animals
[
†
](A37987-e55540-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ibid.
is
set
in
a
select
and
eximious
Posture
.
The
Gentiles
are
not
dissenting
from
the
Iews
in
this
particular
.
Galen
,
whom
I
had
occasion
to
mention
before
,
[
‖
](A37987-e55610-b)
‖
De
usis
partium
,
lib.
3
,
11
,
&
17.
concluded
there
was
a
divine
Creator
when
he
had
considered
the
Body
of
Man
,
and
discovered
the
particular
Frame
of
it
.
He
acknowledgeth
that
the
Order
,
Use
and
Disposition
of
it
is
such
,
that
there
is
nothing
defective
,
nothing
redundant
in
it
.
Whereupon
he
religiously
and
devoutly
sets
forth
the
Praises
of
the
Allmighty
,
and
adores
his
Wisdom
and
Goodness
.
He
proclaims
to
the
World
,
that
this
divine
Being
was
pleased
to
adorn
and
beautifie
things
better
than
ever
Art
could
do
it
.
And
these
Acknowledgments
he
saith
he
makes
,
although
he
had
done
all
he
could
that
the
excellent
Structure
and
Composition
of
Animals
,
and
the
reason
of
them
might
be
ascribed
to
the
bare
Mixture
of
the
Elements
,
rather
than
to
God
the
Maker
of
all
.
Many
of
the
Greek
Philosophers
have
pitched
upon
this
Topick
,
stiling
Man
[
*
](A37987-e55650-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
.
the
greatest
of
all
Wonders
,
[
†
](A37987-e55690-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pythag.
the
Measure
and
Standard
of
all
Creatures
,
and
the
Perfection
and
Complement
of
them
.
One
of
the
most
learned
and
sensible
of
the
Latin
Philosophers
,
I
mean
[
‖
](A37987-e55730-b)
‖
De
Nat.
Deor.
l.
2.
Tully
,
hath
largely
proved
from
the
several
Parts
of
Man's
Body
,
that
it
is
a
divine
Fabrick
.
This
is
excellently
performed
also
by
some
of
our
Moderns
,
even
of
the
last
and
of
this
present
Age
:
Bartholine
and
Isbrand
de
Diemerbroek
and
other
foreign
Physicians
and
Anatomists
(
be
it
spoken
to
their
Praise
and
Honour
)
have
f●om
their
Discoveries
in
this
lesser
World
asserted
the
Notion
of
an
infinitely
wise
Creator
.
At
home
we
have
several
eminent
Persons
of
the
same
Faculty
,
and
other
learned
Philosophers
that
have
vouched
the
Existence
of
a
Deity
from
the
wonderful
Organization
of
the
Body
of
Man
,
from
the
exquisite
Frame
of
the
several
Parts
fitted
exactly
to
their
several
Ends.
The
most
celebrated
Dr.
Harvey
in
his
Book
of
Generation
and
other
Treatises
most
devoutly
owns
a
divine
Power
,
a
heavenly
Wisdom
in
the
Formation
of
the
Parts
of
Man
,
and
frankly
confesses
that
it
cannot
be
otherwise
solved
.
The
learned
and
solid
Dr.
Glisson
in
his
Searches
into
some
peculiar
Parts
doth
piously
acknowledg
the
same
,
and
from
this
very
Argument
establishes
the
Notion
of
an
immaterial
and
intellectual
Being
.
Who
is
more
forward
in
admiring
the
divine
Omnipotency
and
Contrivance
in
the
several
Vessels
and
Organs
that
Man
is
constituted
of
,
than
the
renowned
Dr.
Willis
?
In
all
his
Writings
he
theologizes
,
and
constantly
resolves
the
Operations
and
Functions
which
we
wonder
at
in
Men's
Bodies
,
into
the
Care
and
wise
Disposal
of
an
infinite
and
perfect
Intellect
.
Dr.
Lower
speaks
like
a
Divine
when
he
treats
of
the
Heart
,
and
preaches
a
God
from
the
Anatomy
of
it
.
The
noble
and
famous
Mr.
Boyl
,
through
all
his
Philosophical
Writings
,
endeavours
to
discover
a
God
in
the
Works
of
Nature
,
and
successfully
baffles
Atheism
by
the
sole
Help
of
natural
Philosophy
;
and
particularly
in
some
Places
by
Considerations
drawn
from
what
is
observable
in
Humane
Bodies
.
And
the
worthy
Mr.
Ray
in
his
late
Treatise
of
the
Works
of
the
Creation
,
forgets
not
to
argue
against
Atheists
from
the
same
Head
.
This
may
encourage
those
that
have
Opportunity
and
Ability
to
acquaint
themselves
with
the
Structure
of
Man's
Body
,
and
to
spend
some
time
in
the
View
and
Contemplation
of
this
admirable
Composure
.
This
will
be
an
Employment
,
not
only
diverting
,
but
useful
to
them
:
By
considering
the
Configuration
of
their
Bodies
they
will
happily
advance
the
Devotion
of
their
Minds
:
By
searching
into
themselves
they
will
find
a
God
.
For
this
is
that
which
I
have
been
all
this
time
evincing
(
and
I
hope
I
have
,
in
some
measure
,
accomplished
it
)
that
Man
,
the
perfectest
Model
of
created
Excellency
,
is
the
Representation
of
God
;
that
even
in
his
outward
Form
there
are
indelibly
engraven
the
Marks
of
divine
Power
,
Wisdom
and
Bounty
;
that
here
are
to
be
seen
and
admired
the
signal
Characters
of
the
Heavenly
Image
,
the
very
Lineaments
of
a
Deity
.
CHAP.
VII
.
An
Apology
for
Physicians
:
Wherein
there
is
given
an
account
why
they
commonly
lie
under
the
Imputation
of
Irreligion
and
Atheism
,
viz.
1.
From
a
Vulgar
Prejudice
which
hath
prevailed
in
the
World
,
and
that
among
Gentiles
,
Iews
,
Christians
.
It
had
its
first
Rise
from
that
Averseness
which
was
justly
shewed
to
those
who
were
only
Pretenders
to
the
Art
,
and
abused
this
Noble
Profession
.
2.
This
Prejudice
is
partly
nourished
by
the
particular
Deportment
of
the
Persons
of
this
Faculty
when
they
visit
their
Patients
.
3.
It
may
perhaps
,
be
increased
by
observing
how
seldom
(
in
respect
of
some
others
)
they
appear
in
Places
of
Publick
Devotion
.
4.
It
may
be
occasioned
by
their
Promiscuous
Converse
.
5.
They
may
,
by
some
,
be
thought
to
have
no
Religion
,
because
they
have
so
much
Philosophy
.
As
for
such
of
this
Faculty
as
really
favour
Atheism
in
their
Speeches
and
Practices
,
this
is
not
to
be
imputed
to
their
Particular
Art
and
Calling
,
for
there
are
some
very
Bad
Men
of
all
Professions
.
There
are
some
Footsteps
of
Religion
in
the
Prescriptions
of
Physicians
.
Galen
was
in
his
way
devout
.
Modern
Physicians
have
been
Illustrious
Examples
of
Christian
Piety
and
Devotion
,
and
Great
Assertors
and
Patrons
of
our
Holy
Religion
.
A
Physician
,
as
such
,
is
disposed
to
be
a
Wise
and
a
Good
Man
.
I
Had
,
in
the
foregoing
Chapter
,
put
a
Period
to
this
Discourse
,
but
that
a
Query
,
or
you
may
call
it
an
Objection
,
came
in
my
way
,
which
I
am
willing
to
return
some
Answer
to
,
lest
what
I
have
said
receive
some
Prejudice
and
Harm
from
it
.
It
may
be
demanded
why
natural
Philosophers
and
Students
in
Physick
,
whose
Employment
it
is
to
search
into
the
Works
of
Nature
,
to
dive
into
all
those
things
which
appertain
to
the
greater
or
lesser
World
,
and
who
are
well
acquainted
with
those
natural
Operations
which
are
said
to
be
found
in
both
,
are
generally
observed
to
have
but
a
small
Portion
of
Religion
?
But
more
especially
,
the
Objection
lies
(
as
some
imagine
;
how
truly
you
shall
hear
afterwards
)
against
those
Philosophical
Men
who
chiefly
study
the
Nature
of
Man's
Body
,
and
scan
all
its
Parts
,
and
have
a
very
distinct
Knowledge
of
the
excellent
Structure
and
Composure
of
it
.
What
is
the
reason
(
say
they
)
that
such
great
Numbers
of
these
Persons
have
so
little
Sense
of
a
God
in
their
Lives
?
Why
do
some
of
them
profess
an
Indifferency
as
to
Religion
,
and
scarcely
acknowledge
the
Author
of
it
?
Yea
,
why
do
some
endeavour
to
expel
both
of
them
out
of
the
World
,
and
to
introduce
Atheism
,
Scepticism
and
Prophaneness
?
Whence
is
it
that
these
Men
see
little
or
nothing
of
a
Divine
Being
or
Providence
in
the
Works
of
Nature
,
who
yet
one
would
think
should
discern
these
sooner
than
any
others
,
because
they
are
constantly
conversing
with
such
Objects
as
are
said
to
be
visible
and
apparent
Proofs
of
a
God
,
and
of
his
stupendous
Wisdom
?
May
we
not
rather
be
inclined
to
believe
that
the
Matters
before
discoursed
of
are
no
Arguments
of
the
Divinity
,
and
that
we
wrongly
infer
from
the
Parts
of
the
World
,
or
of
Man's
Body
,
that
there
is
an
infinitely
wise
Author
and
Contriver
of
them
?
For
if
there
were
,
what
Reason
can
be
given
why
these
learned
and
diligent
Enquirers
into
these
Matters
are
so
far
from
evidencing
it
by
their
religious
Lives
;
that
on
the
contrary
they
confute
it
by
their
blasting
of
all
Religion
,
and
laughing
at
the
very
Notion
of
a
Deity
?
I
answer
,
though
this
among
some
may
be
the
Character
of
Natural
Philosophers
,
and
particularly
of
Physicians
,
yet
it
doth
not
follow
thence●
that
we
are
to
believe
it
to
be
true
.
Yea
,
it
is
certain
that
it
is
founded
upon
Mistake
,
and
is
occasioned
by
a
false
Representation
of
some
Matters
which
relate
to
the
Persons
of
that
Faculty
.
And
to
be
particular
,
I
conceive
there
are
these
following
Reasons
why
They
,
rather
than
others
,
lie
under
the
Imputation
of
Atheism
and
Irreligion
.
First
,
this
proceeds
from
a
common
and
vulgar
Opinion
which
hath
prevailed
in
the
World
.
They
have
been
anciently
struck
at
,
and
some
severe
Common-wealth's
Men
would
not
suffer
them
to
be
Members
of
Humane
Societies
.
Plato
was
for
banishing
them
out
of
his
Republick
,
and
Cato
the
Censor
was
a
deadly
Enemy
to
them
.
The
old
Gentleman
did
not
love
to
hear
of
Sickness
or
Death
,
or
suppose
any
such
thing
.
He
could
dispatch
himself
without
Physick
if
there
were
occasion
.
He
had
a
present
Remedy
against
all
Diseases
.
He
could
,
like
his
Grand-son
,
cure
himself
with
his
Sword
.
Aesculapius's
Temple
was
without
the
City
of
Rome
,
that
it
might
appear
thence
,
saith
[
*
](A37987-e56210-b)
*
Nat.
Hist.
l.
29.
c.
1.
Pliny
the
Elder
,
that
the
Romans
did
not
willingly
,
but
of
necessity
,
attribute
any
thing
to
Physicians
.
Indeed
this
Author
(
as
is
evident
from
that
Chapter
where
he
thus
speaks
)
was
most
bitter
(
on
what
account
is
hard
to
tell
)
not
only
against
Physicians
,
but
all
Medicks
:
But
this
is
no
Reproach
to
them
,
for
this
Writer
,
who
gives
too
great
occasion
to
his
Readers
to
think
him
to
be
an
Atheist
,
would
not
have
been
so
severe
against
Physicians
if
he
had
taken
them
to
be
such
.
It
is
certain
that
the
unprejudiced
and
wise
had
other
Sentiments
of
them
,
and
looked
upon
them
as
useful
Members
of
the
Community
.
Nay
,
Plato
himself
(
as
we
may
be
informed
from
his
[
*
](A37987-e56300-b)
*
De
Repub.
l.
3.
Writings
)
seems
to
be
against
Physicians
in
this
respect
only
,
that
dissolute
Men
were
encouraged
to
live
in
Debauchery
and
Luxury
,
and
to
expose
themselves
to
Diseases
,
in
assurance
that
they
could
be
cured
by
these
.
For
the
like
reason
the
old
Censor
before
named
was
a
great
Enemy
of
Physicians
,
and
[
†
](A37987-e56330-b)
†
Plin.
l.
29.
c.
1.
would
not
have
them
brought
from
Greece
to
Rome
.
These
Statesmen
and
Philosophers
thought
Physick
was
a
Promoter
of
Vice
;
but
a
Man
would
think
these
politick
Heads
might
have
better
secured
their
Common-wealths
against
it
by
inflicting
severe
Punishments
on
the
vicious
,
than
by
expelling
the
Ministers
of
Health
.
But
truly
,
if
we
narrowly
examine
the
matter
,
we
shall
find
that
both
these
great
Men
(
notwithstanding
what
Pliny
suggests
)
had
no
Antipathy
against
the
Professors
of
Medicks
barely
considered
,
but
only
so
far
as
they
abused
their
Profession
.
They
were
not
against
Physicians
,
but
Pretenders
to
the
Art
(
and
who
indeed
is
not
against
them
?
)
Who
always
did
more
Harm
than
Good
.
Iulius
Caesar
knew
the
Worth
of
the
former
,
that
is
,
such
as
were
Men
of
Art
and
Skill
,
and
accordingly
[
*
](A37987-e56410-b)
*
Sueton.
in
vit.
Iul.
●aes
.
he
made
them
free
of
the
City
of
Rome
.
But
vulgar
Souls
,
who
search
not
into
the
true
Nature
of
things
,
from
the
Dislike
which
some
considerable
Men
had
of
the
ill
Managers
of
this
Art
,
took
up
a
Disesteem
of
all
the
Professors
of
it
,
and
ranked
them
among
the
worst
of
Men.
And
even
the
learned
,
to
comply
with
the
common
Notion
,
have
sometimes
inveighed
against
the
Sons
of
Aesculapius
,
and
a
great
many
piquant
Sayings
are
found
against
them
.
The
Iewish
Masters
are
extremely
forward
to
gratifie
the
People
in
this
Point
,
and
are
full
of
their
Sarcasms
to
this
purpose
;
but
Rabbi
Iuda
outstrips●
them
all
,
who
is
positive
that
[
†
](A37987-e56470-b)
†
Kidushin
s●u
de
sponsalib
.
c.
4.
the
best
of
Physicians
go
to
Hell
.
Thither
this
circumcised
Doctor
sends
them
to
cure
them
of
their
Disease
of
Atheism
,
which
he
thinks
they
are
all
incident
to
,
for
there
are
no
Atheists
in
that
Place
.
Among
Christians
,
as
well
as
Pagans
and
Iews
,
this
Opinion
hath
taken
place
,
and
the
Religion
of
a
Physician
is
looked
upon
as
a
Chymaera
,
and
is
turn'd
into
Sport
and
Ridicule
.
Many
verily
think
that
their
Art
makes
them
Atheists
,
that
when
they
commence
in
the
Faculty
,
they
take
an
Oath
to
abandon
all
that
is
pious
,
and
that
for
the
future
they
know
and
think
of
no
other
Day
of
Iudgment
than
that
of
their
Crisis
on
a
Disease
.
They
are
perswaded
that
what
was
said
of
some
Physicians
of
old
is
true
of
all
in
every
Age
of
the
World
,
viz.
[
*
](A37987-e56620-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Psellus
.
that
they
know
nothing
but
what
is
perceived
by
Sense
,
and
attend
only
to
the
Body
,
as
if
they
were
mere
sensitive
Animals
.
Whilst
they
go
a
Simpling
they
are
thought
to
be
condemned
to
Nebuchanezzar's
Fate
,
Fields
and
Grass
,
and
so
become
brutish
and
sensual
.
They
take
the
poetick
Fable
to
be
Truth
,
viz.
that
Chiron
,
a
noted
Physician
,
was
half
a
Man
and
half
a
Horse
,
and
they
will
allow
the
rest
of
that
Order
to
be
no
other
than
Centaurs
and
Monsters
.
All
this
proceeds
from
an
old
Prejudice
against
them
,
which
first
began
among
the
vulgar
and
such
as
have
shallow
Apprehensions
of
things
.
It
may
be
,
they
took
offence
at
their
Language
,
which
generally
is
not
like
that
of
other
Men.
Perhaps
they
disrelish'd
their
hard
Names
both
of
Diseases
and
Medicines
,
and
thought
those
could
be
no
very
good
Men
who
use
a
sort
of
Conjuring
,
as
they
take
this
to
be
.
Or
,
it
is
likely
their
Prejudice
may
arise
from
Covetousness
as
well
as
Ignorance
,
they
would
have
a
cheap
Health
,
and
therefore
they
listen
with
great
Attention
and
Concern
to
what
is
reported
of
the
old
Romans
,
that
after
they
had
banished
Physicians
,
they
six
hundred
Years
together
preserved
themselves
found
and
in
perfect
Health
by
eating
only
of
Coleworts
or
Cabbage
.
Some
have
an
Averseness
to
Doctors
(
as
they
call
them
)
because
it
is
chargeable
.
Nay
,
there
are
some
fantastick
Folks
that
think
these
Persons
can
cure
a
Disease
no
other
way
than
by
killing
the
Patient
.
The
very
Colledg-Dispensatory
seems
to
them
to
be
but
the
Office
for
Burial
:
And
the
Aphotheeary's
Mortar
rings
the
Man's
first
Peal
.
It
is
no
wonder
that
such
Cabbage-eaters
as
these
vote
our
Artist
to
be
a
very
bad
Man
.
Again
,
this
Conceit
may
be
nourished
by
the
particular
Behaviour
which
is
observed
in
them
when
they
visit
the
sick
.
They
●eem
to
be
regardless
of
their
Danger
,
and
though
they
know
that
their
Case
is
deplorate
,
and
even
desperate
,
yet
they
remind
them
not
of
another
State
,
and
of
preparing
themselves
for
it
.
Whence
some
are
apt
to
gather
,
that
they
believe
no
such
thing
themselves
.
But
this
is
a
very
uncharitable
Inference
,
and
those
that
make
it
,
consider
not
that
the
Physician
and
the
Divine
come
to
the
Sick
on
different
accounts
,
and
to
discharge
different
Offices
.
The
latter
is
to
take
care
of
their
immortal
Part
,
and
to
address
himself
to
them
accordingly
:
But
the
business
of
the
former
is
to
advise
and
administer
what
is
proper
for
the
restoring
of
their
Bodies
to
Health
;
and
if
they
faithfully
employ
their
Care
about
this
,
they
discharge
their
Part.
Not
but
that
it
is
to
be
wished
that
they
would
(
and
I
doubt
not
but
some
of
them
do
,
especially
when
there
is
no
Clergyman
at
hand
)
as
Good
Men
and
Fellow-Christians
apply
themselves
to
their
Patients
as
they
see
occasion
,
and
make
use
of
this
seasonable
Opportunity
to
discourse
religiously
to
them
,
to
admonish
them
concerning
their
former
Actions
,
to
urge
them
to
repent
of
the
Evil
of
them
,
to
beg
the
divine
Pardon
and
Favour
,
and
to
fit
themselves
for
a
better
World
,
when
they
see
they
cannot
keep
them
any
longer
in
this
.
But
yet
Discretion
must
go
along
with
Religion
,
and
therefore
,
though
they
perceive
that
the
poor
Clinick
is
incurable
,
yet
they
are
not
obliged
to
tell
him
so
with
their
own
Mouths
;
but
it
is
better
to
commend
this
Office
to
some
of
his
Friends
and
near
Relations
.
This
is
more
seasonable
and
prudent
than
a
personal
Application
to
him
,
for
it
doth
not
become
the
Physician
to
doom
his
Patient
.
And
let
us
be
cautious
of
censuring
and
dooming
the
Physician
.
Moreover
,
this
may
be
one
cause
why
they
are
voted
to
be
Irreligious
,
because
they
are
not
seen
so
often
at
the
solemn
Places
of
Devotion
,
they
are
not
so
frequent
at
the
publick
Prayers
and
at
Sermons
as
other
Men.
A
Physician
oftentimes
hath
the
Character
that
Horace
gives
of
an
Epicurean
,
[
*
](A37987-e56970-b)
*
Od.
3●
.
l.
1.
Parcus
Deorum
cultor
&
infrequens
.
But
if
the
Law
,
which
is
grounded
on
good
Reason
,
excuses
them
in
this
case
,
I
see
no
reason
why
we
should
not
.
Their
necessary
Avocations
are
a
sufficient
Plea
for
them
:
Yea
,
an
Act
of
Mercy
is
preferrable
to
Sacrifice
.
To
save
a
Man's
Life
is
an
high
Act
of
Charity
,
which
is
one
of
the
most
substantial
Ingredients
of
our
Religion
.
[
†
](A37987-e57030-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mederi
,
adorari
.
To
heal
and
to
worship
are
expressed
by
the
same
Word
in
the
Greek
:
And
[
‖
](A37987-e57070-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
idem
.
J.
Pollux
in
Onomast
.
a
Healer
and
a
Priest
are
synonimous
in
the
same
Language
.
I
am
sure
we
may
here
make
good
use
of
the
Criticism
.
A
Physician
●
whilst
he
is
conscientiously
discharging
his
Office
,
is
accepted
as
if
he
were
employed
in
divine
Worship
,
yea
,
as
if
he
were
an
immediate
Minister
of
Religion
.
Therefore
the
Cavil
hath
no
Ground
,
no
more
than
that
of
the
Pharisees
against
our
Saviour
,
that
he
healed
on
the
Sabbath
day
.
Furthermore
,
this
Rank
of
Men
may
perhaps
incur
the
Censure
of
Irreligious
,
because
their
Converse
is
so
promiscuous
,
and
they
oftentimes
are
concerned
in
the
worst
Company
,
I
mean
the
worst
that
can
be
for
Religion
,
that
is
,
some
who
are
professed
Patrons
of
Atheism
,
and
whose
Practice
is
suitable
to
such
a
Principle
.
It
is
true
,
if
they
frequently
associate
with
such
,
and
in
hope
of
a
Fee
,
comply
with
them
in
their
Folly
and
Madness
,
yea
,
if
they
do
but
so
much
as
connive
at
these
,
they
pay
dear
for
their
expected
Guineas
.
But
if
only
in
the
way
of
their
Profession
,
they
converse
with
such
Persons
,
that
they
may
be
serviceable
to
them
,
by
preventing
the
Maladies
they
fear
,
or
curing
those
they
labour
under
,
I
do
not
see
Cause
to
condemn
them
.
The
Objection
will
lie
as
reasonably
against
Divines
who
have
the
Charge
of
Souls
,
who
if
they
will
fulfil
their
Ministry
(
as
the
Apostle
advises
)
and
perform
all
the
Parts
of
their
sacred
Function
,
must
visit
their
Flock
,
and
hold
Converse
,
even
with
the
worst
,
to
reclaim
and
reform
them
:
Which
is
no
more
than
what
our
Lord
did
when
he
eat
and
drank
with
Publicans
and
Sinners
.
Once
more
,
some
devout
and
well-meaning
Persons
may
think
Physicians
have
no
Religion
because
they
have
so
much
Philosophy
.
They
hear
them
talk
so
much
of
Bodies
,
that
they
are
ready
to
infer
,
they
have
no
Sense
of
the
other
Part
of
Man
.
Whilest
they
solve
things
in
a
natural
Way
,
they
are
suspected
to
own
no
supernatural
Principle
.
But
this
is
an
erroneous
●urmise
,
for
these
things
do
not
exclude
one
another
.
A
Man
may
be
a
Philosopher
and
a
Christian
:
He
may
(
nay
he
must
)
acknowledg
a
first
Cause
,
though
he
holds
that
there
are
secondary
ones
:
Divine
and
natural
Agents
are
not
inconsistent
.
The
Discourse
of
a
Physician
should
savour
of
both
these
,
especially
the
former
,
and
then
the
observing
World
would
have
no
Cause
to
object
against
them
the
want
of
Religion
:
Then
it
would
be
seen
that
their
excellent
Employment
hath
Influence
on
their
Practice
,
and
furnishes
them
with
devout
Thoughts
of
God
,
and
a
firm
Belief
of
his
infinite
Power
and
Wisdom
.
Thus
you
have
my
Thoughts
concerning
the
Occasion
of
that
Calumny
which
Physicians
generally
lie
under
I
have
endeavoured
to
take
off
those
Prejudices
and
Censures
which
seem
to
reflect
a
Scandal
on
that
noble
Profession
.
But
if
it
be
further
urged
,
that
many
of
them
are
really
such
as
they
are
reported
to
be
,
yet
this
doth
not
at
all
invalidate
the
Proposition
which
I
have
asserted
:
For
either
we
speak
of
Physicians
improperly
so
called
,
that
is
,
ignorant
Quacks
,
&c.
Or
those
that
are
learned
and
well
skilled
in
the
Faculty
.
As
to
the
former
,
they
deserve
not
the
Name
of
Physicians
;
and
therefore
,
though
it
could
be
proved
that
some
of
these
are
Atheists
,
yet
it
cannot
be
imputed
to
the
Faculty
,
because
they
are
not
properly
of
it
.
Yea
,
I
further
grant
that
Ignorance
in
Medicks
,
as
well
as
in
all
other
learned
Arts
,
capacitates
Men
for
Atheism
.
As
for
the
latter
,
i.
e.
those
who
are
skillful
in
this
Science
,
and
merit
the
worthy
Title
they
bear
,
it
is
not
to
be
denied
that
even
some
of
these
have
procured
to
themselves
the
Imputation
of
Atheism
and
Impiety
by
their
prophane
Speeches
and
irreverent
Discourse
about
sacred
Matters
,
and
by
their
scandalous
and
enormous
Actions
.
But
what
is
this
to
the
Purpose
,
unless
it
can
be
proved
that
their
being
Physicians
makes
them
talk
atheistically
,
and
that
the
Study
of
Medicks
is
the
Cause
of
their
Prophaneness
?
There
are
some
Professors
of
the
Law
,
and
some
in
sacred
Orders
whose
Lives
are
a
Reproach
to
their
Studies
and
Calling
:
But
did
ever
any
Man
of
correct
Thoughts
lay
the
Fault
of
this
on
the
Profession
of
Law
or
Divinity
?
So
it
is
in
the
present
Case
,
the
Faculty
is
not
blameable
:
The
Persons
we
are
speaking
of
are
not
made
Atheists
by
being
Students
in
Physick
,
but
being
atheistically
inclined
before
,
they
bring
a
Scandal
on
the
Profession
.
Their
Irreligion
is
not
the
Effect
of
their
searching
into
natural
Causes
:
They
do
not
scruple
a
Deity
or
divine
Providence
;
because
they
have
an
Insight
into
Humane
Bodies
,
and
all
the
Operations
of
them
,
but
this
may
be
truly
said
,
that
their
being
debauched
and
wicked
Livers
makes
way
for
their
atheistical
Notions
and
Sentiments
.
But
this
is
to
be
said
further
,
that
it
is
unreasonable
and
unjust
to
libel
the
whole
Faculty
for
the
sake
of
a
few
;
for
all
unprejudiced
Men
must
own
that
there
have
been
,
and
are
as
few
of
that
Profession
(
considering
the
Proportion
of
them
)
as
perhaps
of
any
other
that
are
regardless
of
sacred
things
.
If
a
Man
looks
into
their
Dispensatories
,
he
shall
find
that
they
have
made
use
of
God's
Name
,
and
some
of
the
Saints
,
and
of
the
most
holy
and
venerable
things
even
in
their
Art
.
There
are
some
Footsteps
of
Religion
in
several
of
the
Names
which
they
have
given
to
medical
Simples
and
some
Compounds
.
Wood-Sorrel
hath
been
stiled
by
them
Allelujah
:
Heartsease
,
an
Herb
of
the
Trinity
;
(
though
indeed
[
*
](A37987-e57480-b)
*
Vulg.
Err.
l.
2.
ch.
7.
Dr.
Brown
saith
,
this
is
named
from
the
Figure
of
its
Leaves
:
)
Angelica
an
Herb
of
the
Holy
Ghost
.
Mugwort
hath
been
called
Saint
Iohn's
Girdle
:
Other
Herbs
have
the
Name
of
Saint
Iohn's-wort
,
and
Saint
Peter's-wort
,
and
Saint
Iames's-wort
.
Cardamom-Seeds
are
called
Grains
of
Paradise
:
Solomons's
Seal
is
Scala
Coeli
with
them
.
Another
Plant
hath
been
christened
Herb
of
Grace
,
and
another
Holy
or
Blessed
Thistle
.
And
it
is
likely
,
our
Lady's
Thistle
refers
to
the
Virgin
Mary
.
And
our
Saviour's
Name
is
made
use
of
to
honour
some
Vegetables
:
A
kind
of
Gromel
is
called
,
not
only
Iob's
Tears
,
but
Lachrymae
Christi
.
Wild
Clary
hath
the
Name
of
Oculus
Christi
:
Great
Spurge
is
called
Palma
Christi
,
and
another
Manus
Christi
.
The
Apostles
in
general
(
besides
those
before
particularized
)
have
not
been
forgot
by
them
;
for
there
is
a
Medical
Oyntment
that
hath
it
Denomination
from
them
:
And
other
Medicaments
are
entituled
Holy
,
Divine
,
and
by
the
Grace
of
God
.
It
appears
from
this
,
that
there
have
been
some
Religious
People
of
this
Profession
,
or
else
Pretenders
to
it
;
and
then
they
were
far
from
being
open
Atheists
.
We
see
they
have
had
some
Thoughts
of
God
and
Religion
,
of
Christ
Iesus
and
Heaven
,
and
of
things
and
Persons
that
are
Sacred
.
Not
to
mention
the
Praises
of
St.
Luke
,
who
was
both
a
Physician
and
an
Evangelist
,
and
is
the
brightest
Glory
of
these
Artists
;
there
were
many
others
(
whom
I
intend
not
to
enumerate
here
)
who
were
very
great
Devotionists
,
and
shewd
a
mighty
Respect
to
God
and
Religion
.
Even
Galen
(
though
he
unhappily
reflects
on
Moses
and
our
Saviour
,
being
mislead
by
his
Pagan
Principles
)
was
in
his
way
Devout
,
and
(
as
you
have
heard
)
broke
out
into
a
Celebration
of
God's
Goodness
,
Wisdom
and
Power
from
the
Consideration
of
the
Structure
of
Man's
Body
.
I
have
made
mention
of
several
of
the
Moderns
before
,
who
,
like
true
Pious
Philosophers
,
often
take
occasion
in
their
Writings
to
remind
the
World
of
a
Supreme
Being
,
and
to
own
and
reverence
his
Authority
.
I
will
here
add
concerning
Sennertus
,
that
he
not
only
shews
himself
every
where
in
his
Works
,
a
very
Religious
Physician
,
but
he
composed
and
published
a
Book
of
Meditations
and
Prayers
,
which
is
a
farther
Evidence
of
his
Piety
.
Gesner
,
a
Physician
of
Zurich
,
in
his
Books
of
Animals
,
takes
notice
of
the
All-Wise
Maker
,
and
quotes
several
Passages
out
of
the
Holy
Scriptures
.
Bauhinus
speaks
very
divinely
when
he
discourses
of
the
Fabrick
of
the
Ears
.
That
Eminent
Physician
of
our
Age
Dr.
Willis
gave
as
great
Proofs
of
his
Godliness
as
of
his
Learning
:
He
was
as
conversant
in
the
Practice
of
Piety
as
in
that
of
Physick
.
Whilest
he
lived
he
was
a
constant
frequenter
of
the
Prayers
of
the
Church
,
and
at
his
Death
he
left
a
Salary
to
maintain
the
Offices
of
Devotion
for
ever
.
And
herein
he
was
followed
by
the
honourable
Mr.
Boyl
,
who
,
though
he
was
no
professed
Master
of
Medicks
,
yet
was
skill'd
in
the
Art
and
in
all
Natural
Philosophy
which
is
so
requisite
to
it
:
This
Excellent
Person
,
to
give
a
lasting
Demonstration
of
his
being
highly
concerned
for
Religion
,
bequeath'd
an
honourable
Allowance
for
the
maintaining
of
a
perpetual
Theological
Lecture
,
wherein
the
Christian
Religion
is
to
be
asserted
and
defended
against
its
Chiefest
Adversaries
,
and
particularly
and
expresly
his
Will
is
,
that
Atheists
should
be
attack'd
with
the
utmost
Strength
of
Argument
.
Dr.
Woodward
,
a
professed
Physician
,
speaks
like
a
Religious
Philosopher
in
his
Natural
History
of
the
Earth
,
and
owns
the
Divine
Wisdom
and
Contrivance
.
But
I
must
forbear
to
mention
the
Living
.
Thus
we
see
that
this
Rank
of
Students
are
disposed
to
be
Religious
,
and
their
Employment
leads
them
to
it
,
because
they
are
continually
studying
and
contemplating
the
Works
of
God
.
If
you
ask
why
the
Lives
of
such
Men
are
not
always
Good
;
yea
,
why
they
do
not
excel
?
I
ask
you
again
;
why
do
not
Sextons
and
Grave-makers
live
better
than
other
People
,
seeing
they
converse
with
the
dead
,
and
are
constantly
reminded
of
Mortality
,
and
another
World
?
Nay
,
you
may
as
well
ask
why
every
individual
Clergy
man
is
not
transcendently
Good
and
Vertuous
,
since
their
Business
and
Calling
are
in
themselves
conducive
to
it
.
The
true
cause
of
this
is
want
of
Serious
Attention
and
Due
Application
.
So
it
is
here
,
a
Physician
,
as
such
,
would
naturally
prove
a
Good
Man
,
but
then
he
must
●eriously
and
attentively
lie
under
the
Influence
of
his
Principles
,
and
suffer
the
Virtue
of
them
to
take
hold
of
him
,
and
not
willfully
and
stubbornly
throw
it
off
.
For
,
though
his
Calling
is
in
it self
an
Antidote
against
Atheism
,
yet
it
will
not
have
its
Effect
if
he
takes
a
Counter-Potion
.
So
then
,
if
you
should
find
that
these
Artists
have
less
Religion
than
other
Men
,
it
is
not
to
be
attributed
to
them
because
they
are
skill'd
in
their
Art
,
but
because
they
abuse
it
.
The
short
of
all
is
,
their
searching
into
the
Works
of
Nature
is
able
to
render
them
Wise
and
knowing
Persons
;
Men
of
great
Insight
and
Sagacity
.
Whence
,
among
the
Ancients
Apollo
was
the
God
of
Wisdom
and
Medicks
.
And
this
may
be
signified
in
the
consecrating
of
a
Serpent
to
Aesculapius
the
God
of
Physick
.
And
this
Study
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
.