DE
HOMINE
.
CAP.
I.
The
Introduction
,
declaring
the
reason
of
the
choice
of
this
Subject
,
and
the
Method
of
the
intended
Discourse
.
IT
is
an
admirable
evidence
of
the
Divine
Wisdom
and
Providence
,
that
there
is
that
sutable
accommodation
and
adaptation
of
all
things
in
Nature
,
both
to
their
own
convenience
and
exigence
,
and
to
the
convenience
,
use
,
and
exigence
of
one
another
;
which
evidenceth
,
1.
That
all
things
are
made
,
governed
,
and
disposed
by
a
most
intelligent
,
and
wise
,
and
powerful
Being
.
2.
That
that
governing
Being
is
but
one
,
and
that
all
this
accommodation
,
and
adaptation
,
and
mutual
subservience
of
the
things
in
Nature
are
the
product
of
one
most
wise
decree
,
counsel
,
and
purpose
of
that
one
most
wise
,
intelligent
,
and
soverag●n
in
Being
.
It
is
not
here
seasonable
to
make
a
large
prosecution
of
the
particular
instances
of
that
accommodation
of
things
in
Nature
,
nor
of
the
necessity
of
the
former
consequences
arising
from
it
.
The
instances
thereof
,
that
are
sutable
to
the
Design
meant
in
this
Discourse
,
shall
be
only
these
two
,
which
I
shall
but
shortly
touch
:
1.
The
admirable
accommodation
of
Sensible
Faculty
to
the
Objects
of
Sense
,
and
of
those
Objects
to
it
,
and
of
both
to
the
well-being
of
the
Sensible
Nature
:
2.
The
admirable
accommodation
of
the
Intellectual
Faculty
in
Man
to
Intellectual
Objects
,
and
of
those
Objects
to
it
,
and
of
both
to
the
well-being
of
the
Humane
or
Rational
Nature
.
Touching
the
former
,
the
Sensible
Nature
in
its
complement
and
integrity
hath
five
exterior
powers
or
faculties
,
that
are
accommodated
to
all
those
motions
or
impressions
of
natural
bodies
,
and
their
accidents
which
are
useful
to
it
;
and
by
these
five
ports
or
gates
all
those
impressions
which
are
useful
for
the
perception
of
the
Sensible
Nature
are
communicated
to
it
,
namely
,
the
five
exterior
Senses
.
It
is
not
only
possible
,
but
very
likely
,
that
there
may
be
such
motions
or
qualities
of
Bodies
,
that
make
not
any
impression
upon
any
of
those
Senses
;
but
if
there
be
such
,
they
are
such
as
are
not
of
use
for
the
perception
or
convenience
of
the
Sensible
Nature
.
But
for
such
as
are
necessary
for
such
perception
of
the
Sensible
Nature
,
there
is
no
motion
,
quality
,
or
operation
of
external
Bodies
,
but
what
hath
accommodated
to
it
a
Faculty
in
Sense
receptive
of
it
:
Is
there
such
a
motion
or
objectiveness
of
external
Bodies
which
produceth
light
or
colour
,
figure
,
vicinity
,
or
distance
,
the
Faculty
of
Sight
is
fitted
to
receive
that
impression
or
objectiveness
,
and
that
objectiveness
fitted
and
accommodate
to
that
Faculty
.
Is
there
that
motion
or
objectiveness
that
causeth
sounds
?
the
Faculty
of
Hearing
is
fitted
to
be
receptive
of
it
,
and
that
objectiveness
or
motion
(
or
what
ever
it
is
)
fitted
to
make
an
impression
upon
that
Faculty
.
And
so
for
the
other
Senses
.
And
by
this
adaptation
and
congruity
of
these
Faculties
to
their
several
proper
Objects
,
and
by
the
fitness
and
proportionateness
of
these
objective
Impressions
,
Qualities
,
or
Motions
,
upon
their
respective
Faculties
,
accommodated
to
their
reception
,
the
Sensible
Nature
hath
so
much
of
perception
and
reception
of
things
as
is
necessary
for
its
sensible
Being
.
I
speak
not
here
of
those
other
interior
Senses
of
Discrimination
of
the
Objects
of
Sense
,
Phantasie
,
Memory
,
Appetite
,
and
the
rest
,
for
they
are
not
at
present
to
my
purpose
.
II.
And
what
is
thus
excellent
and
admirable
in
the
accommodation
between
the
sensitive
Faculties
and
their
Objects
,
is
to
be
observed
in
the
intellectual
Faculty
,
though
the
Faculty
and
Object
are
far
more
noble
and
excellent
than
that
of
Sense
.
As
there
is
an
accommodation
between
the
visive
Faculty
and
its
Object
,
and
as
there
is
an
accommodation
between
the
Faculty
of
the
Taste
and
the
Object
,
the
Object
fitted
to
make
an
impression
upon
the
Faculty
,
and
Faculty
fitted
to
take
the
impression
from
the
Object
;
so
there
is
an
accommodation
,
and
sutable
adaptation
,
between
the
intellective
Faculty
and
the
intelligible
Object
,
the
Object
as
it
were
thrusting
it self
into
the
Faculty
,
and
the
Faculty
receiving
and
perceiving
the
Object
.
The
means
of
derivation
,
and
immediate
union
of
these
intelligible
Objects
to
the
Understanding
,
are
various
:
Sometimes
divine
and
supernatural
,
as
by
immediate
irradiation
or
revelation
;
sometimes
artificial
and
instituted
,
as
by
discourse
and
instituted
signs
,
and
thus
Intelligibles
are
conveyed
from
one
man
to
another
by
words
or
writing
;
sometimes
natural
,
and
that
seems
to
be
by
three
kinds
of
means
,
1.
by
the
mediation
of
Sense
,
which
is
ordinarily
the
first
basis
of
all
humane
intellectual
knowledge
;
2.
by
ratiocination
or
discourse
of
the
Mind
,
whereby
even
from
sensible
Objects
the
Intellect
receives
a
farther
prospect
of
other
Intelligibles
,
not
immediately
presented
by
or
to
the
Sense
,
but
by
consequences
,
deductions
,
and
conclusions
deduced
from
things
more
obvious
to
Sense
,
and
perchance
at
first
represented
by
it
;
3.
there
seems
to
be
a
third
means
,
which
is
a
kind
of
intuition
;
there
are
some
truths
so
plain
and
evident
,
and
open
,
that
need
not
any
process
of
ratiocination
to
evidence
or
evince
them
;
they
seem
to
be
objected
to
the
Intellective
Nature
when
it
is
grown
perfect
and
fit
for
intellectual
operation
,
as
the
Objects
of
Light
or
Colour
are
objected
to
the
Eye
when
it
is
open
,
they
are
understood
and
assented
unto
quasi
per
saltum
&
intuitum
;
and
though
these
truths
are
such
as
are
also
deducible
by
ratiocination
and
rational
process
,
yet
the
connexion
between
the
premisses
,
and
the
conclusion
in
them
,
are
so
clear
,
and
the
transition
from
the
premisses
to
the
conclusion
is
so
swift
,
short
,
and
clear
,
that
it
seems
to
be
in
a
moment
,
and
the
assent
to
them
and
evidence
of
them
is
instantaneous
;
such
are
many
conclusions
of
moral
and
intellectual
truths
,
which
seem
upon
this
accompt
to
be
congenite
with
us
,
connatural
to
us
,
and
engraven
in
the
very
frame
and
compages
of
the
Soul
,
because
they
are
Intelligibles
of
that
nature
that
present
themselves
,
and
thrust
themselves
into
the
Understanding
immediately
,
and
many
times
without
the
mediation
of
Sense
or
Ratiocination
.
There
is
that
primitive
congruity
between
these
Intelligibles
and
the
Intellectual
Faculty
,
that
they
are
immediately
united
as
I
said
by
a
kind
of
intuition
,
and
though
they
are
deducible
by
ratiocination
,
as
conclusions
from
premisses
,
yet
in
respect
of
their
swift
transitus
in
the
Understanding
they
seem
to
be
principles
.
Now
this
excellent
Faculty
of
the
Understanding
,
though
it
seems
to
be
passive
in
relation
to
its
reception
of
its
Object
,
yet
it
is
not
barely
a
passive
Faculty
,
it
hath
an
activity
about
that
Object
that
it
receives
,
and
it
actively
trades
upon
it
to
its
farther
improvement
.
And
therefore
according
to
the
nature
of
this
excellent
Faculty
the
Understanding
(
which
as
it
hath
been
said
is
partly
active
and
partly
passive
)
there
are
two
things
that
do
much
improve
and
enrich
this
Faculty
.
First
,
It
is
improved
by
its
Exercise
and
Employment
,
the
very
Faculty
it self
will
degenerate
,
and
grow
sluggish
,
dull
,
and
rusty
by
idleness
:
The
exercise
of
the
Intellective
Faculty
makes
it
agil
,
quick
,
and
lively
,
yea
though
the
object
about
which
it
is
exercised
be
poor
,
little
,
and
low
,
yet
a
Man
hath
this
advantage
by
the
exercise
of
this
Faculty
about
it
,
that
it
keeps
it
from
rust
and
torpidness
,
it
enlargeth
and
habituates
it
for
a
due
improvement
even
about
nobler
Objects
.
Secondly
,
It
is
enriched
by
the
nobleness
and
worth
of
the
Object
about
which
it
is
exercised
,
when
the
Object
is
noble
,
generous
,
useful
,
and
sutable
,
at
least
in
a
convenient
degree
to
the
worth
of
the
Faculty
:
Diligence
and
Industry
,
and
exercise
of
the
Intellective
Faculty
therein
,
doth
not
only
exercise
,
imploy
,
habituate
,
and
enlarge
the
Faculty
,
but
enrich
and
enable
it
by
the
worth
of
the
Object
wherewith
it
is
furnished
.
There
is
so
great
variety
of
Intelligibles
in
the
World
,
so
much
objected
to
our
Senses
,
so
much
deducible
from
them
by
Ratiocination
and
Discourse
,
and
every
several
Object
so
full
of
subdivided
multiplicity
and
complicateness
:
And
on
the
other
side
,
the
life
of
Man
so
short
,
and
the
approaches
of
the
Understanding
to
the
knowledge
of
things
,
is
for
the
most
part
so
slow
,
and
gradual
,
and
difficult
,
that
it
is
not
to
be
hoped
that
a
Man
should
ever
attain
the
full
comprehension
even
of
any
small
inconsiderable
Insect
,
with
all
its
connexions
,
dependences
,
relations
,
deductions
,
and
consequents
;
much
less
can
it
be
expected
,
that
any
Man
should
ever
attain
the
full
knowledge
of
that
stupendious
multiplicity
and
variety
,
that
appears
in
all
or
any
considerable
part
of
those
Objects
of
our
Senses
that
occur
in
that
mundus
aspectabilis
which
every
day
we
behold
:
And
yet
even
the
World
we
see
is
the
smallest
part
of
that
which
we
neither
do
nor
can
see
.
Therefore
it
seems
to
be
worth
the
care
of
a
Man
,
that
hath
a
desire
to
improve
those
two
great
Talents
that
God
hath
lent
us
,
namely
,
his
Time
and
his
Faculties
;
that
he
not
only
exercise
his
Faculty
to
keep
him
from
sloth
and
idleness
,
but
out
of
this
great
multiplicity
of
Objects
to
chuse
some
such
for
the
exercise
of
his
Faculties
,
that
by
their
worth
and
value
may
improve
and
advance
them
;
and
such
as
may
be
profitable
for
this
use
and
exercise
,
and
in
some
measure
attainable
with
competent
certainty
and
satisfaction
.
There
be
certain
qualifications
that
do
much
commend
an
Object
to
a
Man's
Enquiry
,
which
are
principally
these
:
First
,
the
nobleness
and
worth
of
an
Object
:
Secondly
,
the
usefulness
of
this
Object
being
known
,
or
of
the
knowledge
of
it
:
Thirdly
,
sufficient
certainty
touching
the
Object
,
or
of
the
knowledge
of
it
:
Fourthly
,
that
the
Object
be
such
as
may
be
large
enough
to
satisfie
the
Intellective
Faculty
,
and
yet
not
distract
it
through
its
multiplicity
,
vastness
,
or
extent
.
Something
I
shall
say
of
each
of
these
.
I.
The
first
qualification
in
the
choice
of
an
Object
is
,
that
it
be
noble
and
worthy
of
the
Faculty
that
is
employed
about
it
.
There
is
not
only
a
congruity
herein
between
the
nobleness
of
the
Faculty
and
the
Object
,
but
also
the
Faculty
is
enriched
and
advanced
by
the
worth
of
the
Object
.
It
was
the
reproach
of
Domitian
a
great
Emperour
,
that
he
busied
himself
in
hunting
of
Flies
:
Yet
I
do
not
blame
the
pursuit
of
the
Works
of
Nature
,
even
in
the
Contemplation
of
the
smallest
Works
thereof
;
for
though
the
things
themselves
are
comparatively
low
,
and
inconsiderable
,
yet
even
in
the
smallest
Vegetable
or
Animal
,
even
in
the
very
little
Insects
,
there
appears
the
excellent
Work
of
the
Divine
Wisdom
,
and
therefore
there
is
a
worth
and
excellency
in
the
Contemplation
of
them
,
especially
when
that
Contemplation
is
directed
to
the
search
and
admiration
of
the
great
Wisdom
and
Skill
of
the
great
Creator
,
who
in
many
small
Insects
,
that
in
respect
of
their
minuteness
almost
escape
the
Sight
,
hath
placed
and
digested
as
great
a
variety
and
excellency
of
Organs
,
Faculties
,
and
Instincts
,
as
in
the
Whale
or
Elephant
:
And
therefore
the
Labours
herein
of
Aristotle
,
Fortunius
Licetus
,
Muffetus
,
Aldrovandus
,
Goddart
,
and
others
,
that
have
written
whole
Volumes
concerning
the
generation
,
production
,
alteration
,
and
variety
,
even
of
small
Insects
:
Flies
and
Worms
are
not
without
their
worth
and
use
,
seeing
in
the
least
of
these
the
curious
Wisdom
,
Skill
,
and
Power
of
the
great
Maker
of
all
things
is
conspicuous
;
and
though
they
are
but
little
Rills
,
yet
if
they
be
closely
followed
,
they
are
and
may
be
Manuductions
to
lead
us
to
that
Ocean
of
Wisdom
,
Power
,
and
Goodness
of
the
God
of
Nature
,
from
which
they
had
their
original
.
II.
The
second
qualification
that
commends
an
Object
,
or
Subject
of
Enquiry
,
is
the
usefulness
of
its
knowledge
.
It
is
true
,
that
there
is
scarce
any
kind
of
knowledge
of
any
Object
but
is
grateful
and
useful
in
some
measure
to
the
Understanding
:
But
among
the
Scibilia
or
Intelligibilia
in
the
World
,
there
are
several
degrees
,
some
are
not
only
useless
to
be
known
,
but
seem
to
be
meer
impertinencies
;
as
for
instance
,
many
Grammatical
Criticisms
,
and
how
this
Word
was
written
by
one
Author
,
how
by
another
,
what
fashion
Cloaths
the
Roman
Officers
,
Military
,
Civil
or
Sacred
used
,
and
very
many
Curiosities
relating
to
Languages
:
It
is
true
,
so
far
forth
as
Words
and
Languages
are
means
to
derive
unto
us
the
memory
,
relation
,
or
understanding
of
the
things
contained
under
them
,
so
far
the
knowledge
of
them
is
useful
in
order
to
that
end
,
but
Languages
simply
in
relation
to
themselves
are
but
a
narrow
piece
of
speculation
,
and
consequently
those
great
expences
of
time
and
study
that
some
have
taken
about
little
useless
Criticisms
,
and
trifles
of
that
nature
,
hath
been
an
improvident
expence
,
and
misemployment
of
their
time
and
faculties
.
Again
,
some
things
there
are
which
are
yet
of
more
value
,
but
yet
but
of
little
use
,
they
are
known
only
that
they
may
be
known
,
or
inquired
into
only
for
the
exercise
of
Wit
,
Invention
and
Subtilty
:
What
great
pains
hath
been
taken
concerning
the
Quadrature
of
a
Circle
,
and
the
Duplication
of
a
Cube
,
and
some
other
Mathematical
Problems
?
And
many
Men
have
spent
much
time
,
and
written
great
Volumes
touching
those
matters
,
which
yet
were
they
attained
,
the
knowledge
rests
in
it self
,
and
is
never
applicable
to
any
use
answerable
to
the
pains
of
their
acquest
.
Again
,
there
be
many
things
touching
Matters
Physical
,
which
though
they
are
full
of
contentation
to
be
known
,
and
have
their
use
thus
far
,
that
they
are
an
inquiry
and
discovery
of
things
that
are
the
Works
of
God
,
and
of
his
Wisdom
,
and
serve
to
explain
many
Phaenomena
in
Nature
,
yet
they
are
otherwise
of
little
use
to
Mankind
;
as
concerning
the
degrees
of
acceleration
of
Motion
,
the
gravitation
of
the
Air
,
the
existence
or
non-existence
of
empty
spaces
,
either
coacervate
or
interspersed
,
and
many
the
like
,
which
have
taken
up
the
thoughts
and
times
,
and
exercised
the
Wits
,
and
even
the
Passions
of
Men
in
Disputes
concerning
them
;
and
yet
though
the
knowledge
of
them
is
curious
,
and
contenting
in
it self
,
yet
it
is
not
much
ordinable
or
applicable
to
the
use
and
benefit
of
the
Man
that
knows
them
,
or
of
others
:
And
therefore
though
the
knowledge
of
these
Objects
be
commendable
unto
us
upon
an
account
of
their
contentation
and
curiosity
,
yet
they
do
not
commend
their
knowledge
to
us
upon
the
account
of
their
usefulness
and
beneficialness
.
Again
,
some
Objects
there
are
that
are
not
only
noble
in
themselves
,
but
they
have
also
at
least
a
mediate
and
preparatory
usefulness
to
Mankind
,
though
perchance
in
themselves
and
immediately
they
have
not
that
commodation
.
Thus
the
knowledge
of
divers
parts
in
Natural
Philosophy
,
and
the
rules
,
motions
,
and
variety
of
Qualities
and
Operations
of
divers
Natural
Objects
,
the
connexion
of
Causes
and
Effects
,
the
observation
of
the
Order
of
things
in
Nature
,
are
of
singular
use
to
carry
the
Mind
up
to
the
acknowledging
and
admiration
of
the
Great
Efficient
and
Governour
of
the
World
,
of
His
Wisdom
,
Power
,
Goodness
,
Bounty
,
and
consequently
to
raise
up
the
Heart
to
veneration
of
Him
,
dutifulness
and
gratitude
unto
Him
,
dependance
upon
Him
,
and
a
deep
impression
of
Natural
Religion
towards
Him
,
and
of
all
those
consequents
that
arise
in
the
Mind
and
Life
from
this
habit
of
Religion
:
So
true
is
the
Saying
of
an
excellent
Naturalist
of
our
own
,
A
little
knowledge
in
Philosophy
may
perchance
make
a
proud
empty
Man
an
Atheist
,
but
it
is
impossible
that
Atheism
can
lodge
in
a
Mind
well
studied
and
acquainted
with
Natural
Philosophy
.
And
as
thus
the
knowledge
of
Nature
is
useful
to
Mankind
,
to
bring
him
to
and
confirm
him
in
the
knowledge
of
the
Glorious
God
,
so
it
is
preparatively
useful
,
and
indeed
necessary
to
many
useful
things
in
this
Life
,
as
to
make
a
Man
a
good
Physician
,
ubi
desinit
Philosophus
ibi
incipit
Medicus
,
where
the
Philosopher
ends
the
Physician
begins
;
which
next
to
the
knowledge
of
Almighty
God
is
of
great
necessity
and
use
to
Mankind
.
And
touching
Geometry
,
Astronomy
,
and
Arithmetick
,
though
in
the
knowledge
of
them
there
be
many
things
that
are
nice
and
curious
,
and
not
so
much
in
order
to
use
as
to
speculation
and
exercise
of
Wit
,
yet
they
are
such
Objects
,
the
knowledge
whereof
is
in
many
things
very
beneficent
to
Mankind
,
as
we
see
in
the
construction
of
all
Mechanical
Engins
in
the
measuring
of
Bodies
,
Superficies
,
and
Distances
,
in
the
Rules
and
Exercise
of
Architecture
,
Fortifications
,
and
ordering
of
Battalia's
,
Computations
and
Reckonings
in
Contracts
and
Merchants
Affairs
,
in
Navigation
,
in
the
Measure
and
Computation
of
Time
,
and
the
right
knowledge
of
several
Seasons
,
these
Mathematical
Subjects
and
Sciences
have
great
use
in
relation
to
humane
affairs
and
concerns
.
And
as
thus
those
more
curious
Sciences
have
their
use
in
the
Affairs
of
Mankind
,
and
are
commended
unto
us
,
not
only
upon
the
account
of
the
nobleness
,
but
also
of
the
usefulness
thereof
;
so
the
knowledge
of
History
,
of
Humane
Laws
,
of
Moral
Philosophy
,
and
of
Political
and
Oeconomical
regiments
of
the
various
Modes
,
Temperaments
,
and
Qualifications
of
Governments
,
with
their
Appendages
,
are
upon
the
account
of
their
usefulness
to
Humane
Society
,
and
the
Peace
,
Tranquillity
,
and
Order
of
the
World
,
and
of
the
particular
Societies
,
Relations
,
and
Persons
therein
commended
to
our
knowledge
and
contemplation
,
as
things
without
which
the
World
of
Mankind
would
soon
be
in
disorder
and
confusion
.
And
although
these
Studies
are
not
so
pleasing
and
grateful
to
the
Understanding
,
as
those
other
more
curious
Contemplations
either
Physical
or
Mathematical
,
yet
they
recompence
it
with
the
excellency
and
necessity
of
their
use
,
in
relation
to
the
noblest
visible
Creature
,
Man
,
and
in
relation
to
his
noblest
and
most
useful
posture
and
station
in
this
World
,
namely
,
a
state
of
regulated
Society
and
Government
.
Now
according
to
the
kind
or
degree
of
the
usefulness
of
the
Objects
to
be
known
,
so
the
knowledge
thereof
is
more
or
less
commended
unto
us
,
upon
the
account
of
the
various
degrees
of
usefulness
:
Some
Objects
and
their
knowledge
are
of
greatest
value
,
because
their
use
is
of
more
universal
concern
and
important
necessity
,
and
such
is
the
true
knowledge
of
Almighty
God
,
His
Greatness
,
Power
,
Wisdom
,
Goodness
,
and
Will
,
especially
as
He
hath
revealed
Himself
in
His
Word
,
and
those
noble
habits
that
upon
that
account
are
ingenerated
in
the
Soul
,
as
Religion
,
Gratitude
,
Obedience
,
and
Tranquillity
of
Mind
,
Regularity
of
the
Soul
and
Life
.
And
upon
the
same
account
there
is
a
great
value
in
knowledge
of
Morals
,
and
of
those
Duties
that
we
owe
to
our selves
and
others
,
and
a
conformity
of
Minds
and
Lives
to
the
Dictates
of
Religion
and
Morality
.
And
the
excellence
of
their
use
,
and
consequently
the
commendation
of
that
knowledge
upon
that
account
is
evident
in
these
particulars
:
1.
The
right
and
true
knowledge
of
those
things
do
not
only
perfect
our
Souls
and
Natures
by
the
excellency
of
the
knowledge
it self
,
but
they
perfect
our
Souls
and
Natures
with
Goodness
:
They
do
not
only
perfect
the
Intellectual
Faculty
,
but
they
also
perfect
the
Volitive
Faculty
;
they
make
the
Man
not
only
more
knowing
,
but
more
wise
,
and
they
also
make
him
the
better
,
more
just
,
sober
,
temperate
,
religious
:
A
Man
may
know
very
much
in
Mathematicks
and
Natural
Philosophy
,
and
yet
be
a
bad
Man
;
but
a
Man
truly
acquainted
with
the
knowledge
of
God
,
and
with
the
due
sense
of
his
Duty
to
Him
in
matter
of
Religion
,
and
his
Duty
to
others
in
points
of
Morality
,
which
is
a
part
also
of
the
Divine
Will
,
is
not
only
a
knowing
Man
,
but
becomes
also
a
good
Man
(
if
indeed
his
knowledge
be
sound
and
true
)
.
Again
,
2.
All
other
knowledge
meerly
or
principally
serves
the
concerns
of
this
Life
,
and
is
fitted
to
the
meridian
thereof
:
They
are
such
as
for
ought
we
know
will
be
of
little
use
to
a
separate
Soul
,
at
least
we
do
not
know
whether
the
Soul
in
its
state
of
separation
will
be
much
concerned
in
the
knowledge
of
Physical
or
Mathematical
Learning
,
or
the
Rules
or
Methods
of
Political
Regiment
:
But
this
we
are
or
may
be
sure
,
that
the
Soul
will
carry
with
it
into
the
other
World
that
knowledge
of
God
which
it
acquires
here
,
and
receive
an
unspeakable
improvement
thereof
by
a
nearer
union
to
Him
;
and
it
will
carry
with
it
those
improvements
and
advances
of
Piety
,
Goodness
,
Righteousness
,
Holiness
,
those
Habits
and
Graces
that
it
began
here
;
and
as
the
Soul
is
improved
and
made
the
better
in
this
Life
by
this
knowledge
,
and
those
effects
and
meliorations
that
it
here
acquired
by
them
,
so
it
will
carry
along
with
it
those
advantages
to
the
next
World
;
for
there
is
a
connaturality
and
congruity
between
that
knowledge
and
those
habits
,
and
that
future
estate
of
the
Soul
.
So
that
this
kind
of
knowledge
is
not
only
serviceable
and
useful
for
the
present
Life
in
via
,
but
is
proportioned
to
that
state
that
is
in
patria
.
And
as
touching
the
knowledge
of
things
that
are
meerly
accommodate
to
the
present
Life
,
they
receive
their
disparity
of
value
in
this
respect
,
according
to
the
disparity
or
different
degrees
of
usefulness
.
Some
are
useful
for
nobler
ends
,
some
for
lower
and
more
inferior
ends
;
some
are
in
a
greater
degree
useful
for
the
same
ends
than
others
;
and
according
to
the
varieties
of
ends
,
uses
,
and
their
degrees
,
the
knowledge
of
them
(
as
in
reference
to
this
part
of
the
commendation
of
an
Object
,
namely
,
usefulness
)
is
more
or
less
eligible
.
But
this
is
too
large
a
Subject
particularly
to
prosecute
in
this
place
.
III.
The
third
commendation
of
a
Subject
of
Contemplation
,
and
that
renders
it
eligible
,
is
Certainty
.
Where
the
Subject
is
uncertain
,
and
the
evidences
touching
it
doubtful
,
although
perchance
the
speculation
that
it
affords
be
very
high
and
sublime
,
yet
such
a
Subject
is
not
in
this
respect
so
eligible
as
what
is
more
certain
,
for
it
leaves
an
impartial
and
serious
Mind
full
of
doubt
and
dissatisfaction
;
and
where
it
meets
with
a
Man
of
a
busie
phantasie
,
self-conceited
,
and
partial
to
himself
and
his
own
thoughts
,
and
that
would
be
thought
to
know
beyond
the
common
standard
of
other
Mens
Reason
,
it
puts
him
upon
the
confident
framing
of
Hypotheses
built
meerly
upon
Imagination
,
and
from
these
weak
foundations
he
deduceth
Systems
of
Consequences
and
Conclusions
,
which
being
built
upon
meer
fanciful
and
inevident
Suppositions
,
fall
to
nothing
but
dust
and
smoke
as
soon
as
their
evidence
is
impartially
examined
.
Some
Subjects
are
so
remote
from
us
that
we
are
strangers
to
them
,
and
our
knowledge
concerning
them
is
meerly
conjectural
,
and
those
very
conjectures
for
the
most
part
wanting
competent
media
to
make
them
tolerably
probable
.
Concerning
the
Extent
of
the
Universe
,
the
Plurality
of
Worlds
,
the
State
of
Heavenly
Bodies
,
whether
they
are
inhabited
,
and
with
what
kind
of
Inhabitants
,
whether
they
are
animate
Bodies
,
whether
they
are
moved
by
Intelligences
,
or
by
their
own
Forms
,
or
by
the
motion
of
the
Body
of
the
Aether
,
or
those
imaginary
Vortices
wherein
they
are
placed
?
These
and
many
such
Speculations
touching
things
at
this
distance
may
gratifie
the
Imagination
,
but
never
satisfie
the
Mind
.
Again
,
some
things
though
they
are
or
may
be
near
unto
us
,
yet
are
of
that
subtilty
that
they
escape
our
Senses
,
and
thereby
we
cannot
make
our
approaches
to
their
discovery
.
As
concerning
the
Nature
of
Spirits
,
their
ubi
,
motus
,
the
manner
of
their
Intellection
and
mutual
communication
of
Notions
;
by
what
means
or
in
what
manner
actual
Intellection
is
effected
in
the
Soul
;
how
the
Species
,
Order
,
and
Circumstances
of
things
are
preserved
in
the
Memorative
Faculty
or
Organ
,
or
where
else
?
these
and
many
other
hidden
parts
of
Nature
,
even
of
a
far
lower
form
,
are
unaccessible
to
us
.
The
Contemplation
of
the
Universe
,
and
of
the
Natural
Causes
and
Effects
therein
,
is
indeed
an
excellent
Contemplation
:
For
,
first
,
it
exerciseth
the
Intellectual
Faculties
,
keeps
them
in
motion
and
employment
,
and
thereby
perfecteth
them
.
Secondly
,
It
is
full
of
delight
and
contentation
to
the
Mind
.
Thirdly
,
Although
the
Understanding
attains
not
a
perfect
discovery
of
what
it
searcheth
after
,
yet
many
times
undesigned
and
unthought
of
discoveries
of
many
excellent
things
recompenceth
the
loss
of
the
principal
intention
;
as
those
that
have
bent
their
endeavour
to
attain
the
Philosophers
Stone
,
though
they
never
attain
their
end
,
yet
in
their
process
towards
it
do
many
times
light
upon
excellent
discoveries
which
they
never
thought
of
or
designed
,
which
in
a
great
measure
recompenseth
their
disappointment
in
the
Particular
sought
after
.
Fourthly
,
It
gives
a
great
discovery
of
the
admirable
Wisdom
and
Power
of
God
in
framing
and
ordering
of
the
World
,
and
so
becomes
a
manuduction
to
the
knowledge
,
acknowledgement
,
and
adoration
of
Him
.
But
yet
when
we
consider
how
short
and
weak
our
best
discoveries
are
in
the
most
accessible
,
obvious
particulars
,
and
narrowest
Integrals
of
the
Universe
:
When
we
consider
how
many
things
in
Nature
escape
our
Senses
,
and
the
discoveries
thereof
;
and
yet
how
much
we
stand
in
need
of
the
discoveries
of
Sense
,
and
sensible
and
experimental
observation
,
to
bottom
any
sound
conjecture
concerning
the
Nature
,
Causes
,
and
Effects
of
the
things
in
Nature
,
and
how
uncertain
,
fanciful
,
and
imaginary
our
Suppositions
are
without
it
,
whereby
it
comes
to
pass
,
that
we
many
times
frame
suppositions
and
conclusions
concerning
things
supposed
to
be
in
Nature
,
before
we
have
any
certain
evidence
,
whether
in
truth
the
very
things
about
which
we
frame
our
suppositions
or
conclusions
have
at
all
any
real
existence
;
or
if
they
have
,
yet
for
want
of
a
clear
,
and
sensible
,
and
experimented
observation
of
them
,
our
positions
and
conclusions
touching
their
Causes
,
Effects
,
Order
and
Methods
of
their
procedure
are
but
fictions
and
imaginations
,
accommodated
to
our
Inventions
rather
than
to
the
things
themselves
,
and
such
as
we
rather
project
we
would
have
them
be
,
if
we
had
the
making
of
them
,
than
what
in
truth
they
are
.
And
lastly
,
if
we
consider
the
vast
extent
and
multiplicity
of
the
whole
Compass
of
the
Universe
,
and
the
things
therein
contained
,
the
many
parts
thereof
,
that
either
in
respect
of
their
tenuity
or
distance
escape
the
reach
of
our
Senses
,
the
infinite
complications
and
combinations
of
several
concurrences
,
causes
,
and
contributions
to
the
constitution
and
operation
of
almost
every
Integral
in
Nature
;
the
shortness
of
our
Lives
,
and
the
many
necessary
diversions
that
we
have
,
and
must
necessarily
have
from
those
Contemplations
.
I
say
,
when
we
consider
these
things
,
it
seems
a
thing
utterly
to
be
despaired
of
to
attain
a
full
,
certain
,
evident
knowledge
of
the
whole
Universe
,
or
of
any
considerable
portion
thereof
.
And
hence
it
is
,
that
if
we
consider
the
various
Hypotheses
of
the
ancient
and
modern
Philosophers
,
touching
the
general
Systeme
of
the
World
,
and
those
more
Universal
and
Cardinal
Solutions
of
the
common
and
great
Appearances
in
Nature
,
we
shall
find
them
or
the
greatest
part
of
them
,
to
be
little
else
than
excogitated
and
invented
Models
,
not
so
much
arising
from
the
true
Image
of
the
things
themselves
,
or
resulting
from
the
real
Existence
of
them
,
as
certain
instituted
and
artificial
Contrivances
of
mens
Wits
and
Fancies
.
And
these
Suppositions
being
thus
invented
,
they
distort
,
stretch
and
reduce
the
Orders
of
things
in
a
conformation
to
those
pre-conceived
Suppositions
;
and
then
by
the
Inventers
of
them
,
and
those
that
are
their
followers
,
and
would
seem
to
be
men
of
quicker
sight
than
others
,
and
not
to
come
too
short
of
the
perceptions
of
their
Leaders
,
they
are
in
a
little
time
magnified
into
the
true
Solutions
of
the
Arcana
Naturae
,
and
then
all
or
most
of
their
Argumentations
,
Positions
,
Superstructions
and
Conclusions
,
are
founded
upon
,
and
conformed
unto
,
and
deduced
from
these
excogitated
Hypotheses
,
as
if
they
were
the
true
,
and
only
and
real
frame
and
constitution
of
things
,
when
they
have
as
little
reality
,
and
less
evidence
than
the
imaginary
solid
Spheres
in
the
Heavens
,
or
their
Musick
,
the
Horses
of
the
Sun
,
or
any
other
Poetical
Fictions
.
And
if
at
any
time
some
one
Phaenomenon
of
Nature
appears
,
that
crosseth
any
of
these
Suppositions
or
Hypotheses
,
or
suits
not
with
them
,
or
is
not
salved
by
them
,
presently
great
pains
is
taken
to
supply
that
Defect
with
some
subsidiary
Supposition
,
that
may
stop
that
Leak
,
and
piece
up
the
Hypothesis
,
which
must
be
presently
granted
to
be
true
,
not
because
there
is
any
evidence
of
it
from
the
things
themselves
,
but
because
it
suits
with
that
artificial
and
precarious
Hypothesis
which
was
before
taken
up
and
made
much
of
.
This
we
may
easily
observe
to
be
true
;
if
we
should
examine
all
the
various
Suppositions
of
leading
men
in
their
several
Sects
.
The
Chymical
Philosophers
make
their
Tria
prima
,
Salt
,
Sulphur
and
Mercury
,
the
great
constituent
Principles
of
all
Bodies
;
others
add
two
more
:
And
their
evidence
that
they
are
so
,
are
,
because
they
find
by
their
solutions
by
Fire
,
some
things
which
they
call
by
these
Names
,
to
be
that
whereinto
Bodies
are
dissolved
;
when
,
for
ought
can
be
evidently
made
out
,
many
of
these
are
not
so
much
really
in
the
constitution
of
the
Bodies
themselves
,
as
the
very
alterations
or
changes
of
them
by
the
force
and
energy
of
that
active
Element
,
or
at
least
,
though
after
their
solution
,
they
assume
the
shapes
of
Salt
,
Sulphur
and
Mercury
,
yet
there
are
even
in
those
Consistences
very
various
Contextures
,
differing
extreamly
in
each
Body
from
other
,
though
they
seem
to
assume
some
analogy
of
shape
:
And
possibly
there
may
be
a
thousand
Constituents
of
different
Natures
from
any
of
these
supposed
Principles
in
Bodies
,
both
before
and
after
their
solution
by
Fire
or
Heat
.
The
Aristotelians
have
excogitated
another
sort
of
Suppositions
of
Principles
,
Matter
,
Form
and
Privation
.
And
yet
it
is
very
difficult
to
conceive
that
any
such
thing
should
be
as
Matter
,
undetermined
by
something
called
Form
;
and
as
difficult
to
conceive
what
many
sorts
of
these
Forms
are
(
which
they
call
substantial
)
whence
they
arise
,
what
becomes
of
them
,
whether
some
of
those
they
call
Substantial
,
are
any
other
than
the
various
Modifications
of
Matter
;
whether
others
of
them
are
not
some
middle
Nature
,
neither
Bodies
nor
Accidents
,
but
Powers
of
a
different
nature
from
Bodies
,
Accidents
,
or
Qualities
,
or
Substances
,
though
not
so
obvious
to
our
perception
:
This
Hypothesis
therefore
seems
for
the
most
part
,
to
be
a
kind
of
artificial
contrivance
,
not
wholly
taken
from
the
natures
of
things
,
but
fitted
to
give
some
kind
of
explication
of
them
;
and
for
the
most
part
an
Engine
to
guide
our
Conceptions
,
as
the
Figures
in
Logick
,
or
the
artificial
Schemes
for
the
finding
out
a
Medium
used
by
them
;
Barbara
,
Celarent
,
Darii
,
&c.
Napcas
,
Cipinis
vel
Nipis
.
Again
,
if
we
look
upon
the
Supposition
of
Epicurus
,
and
his
Explicator
,
Lucretius
,
and
his
Advancer
,
Gassendus
,
how
many
things
must
be
taken
for
granted
,
that
are
not
only
perfectly
inevident
to
our
sense
,
but
altogether
improbable
?
The
multitude
of
physically
indivisible
Atoms
,
their
strange
Figures
acommodated
to
their
Motion
,
Adhesion
,
and
Coagulation
,
their
declined
Motions
,
and
the
means
of
their
Coalition
:
And
when
all
this
will
not
serve
to
contain
things
within
any
possible
certainty
or
specifical
determination
,
to
patch
up
that
defect
,
certain
Moleculae
Seminales
must
be
supposed
to
make
up
that
Defect
,
and
to
keep
the
World
and
its
Integrals
from
an
Infinitude
and
Exten●lesness
of
excursions
every
moment
into
new
Figures
and
Animals
,
and
yet
made
up
meerly
by
chance
,
and
by
the
contexture
of
those
Atoms
which
have
neither
quality
nor
energy
,
nor
any
thing
else
besides
their
small
and
imperceptible
Moles
,
to
make
them
operative
,
and
that
Local
Motion
which
they
there
have
;
but
they
teach
us
not
from
whence
they
have
it
.
Again
,
If
we
look
upon
Des
Cartes
his
Supposition
,
who
was
not
altogether
content
with
the
former
,
but
gave
it
some
Correctives
,
though
the
main
Substratum
be
of
Epicurus
;
what
colour
of
evidence
have
we
of
the
various
Configurations
of
his
Atomes
,
the
grinding
of
them
round
by
their
mutual
attritions
,
the
coalition
of
the
Globular
Atomes
into
the
Heavenly
Bodies
,
the
filling
of
Chinks
and
Interstices
by
the
Ramenta
of
the
greater
,
whereby
a
Materia
Subtilis
is
diffused
through
the
Universe
,
which
is
invisible
,
performs
most
of
those
motions
that
we
see
in
things
,
that
the
Animals
are
only
Engins
,
and
actuated
by
the
mobility
of
this
subtil
matter
?
These
,
and
infinite
more
artificial
Inventions
of
his
there
are
,
that
neither
Sense
nor
Reason
could
ever
acquaint
him
or
us
with
;
but
they
are
an
ingenious
Creature
of
his
own
fruitful
Invention
,
wittily
framed
to
explicate
not
so
much
the
Nature
of
things
,
but
those
Conceptions
he
entertained
thereof
,
and
to
reduce
and
range
them
into
an
Order
contrived
by
him
,
not
by
Nature
.
This
Excursion
I
have
used
to
shew
how
great
a
difficulty
there
is
for
a
man
to
have
a
suitable
conception
of
the
great
Fabrick
of
the
World
with
any
tolerable
certainty
,
whereby
it
hath
come
to
pass
that
the
readiest
and
most
exercised
Wits
have
fallen
into
so
great
varieties
of
explication
thereof
,
and
yet
all
of
them
so
full
of
unevidence
and
incertainty
,
so
full
of
precarious
and
imaginary
Postulata
,
so
full
of
unreasonableness
,
and
improbability
,
and
impossibilities
in
themselves
,
and
one
with
another
,
that
a
man
that
is
not
imposed
upon
by
the
Veneration
of
the
Authors
,
or
his
own
Phantasie
,
cannot
tell
how
to
fix
in
any
of
them
but
must
cry
out
upon
them
with
the
Comedian
,
Probè
fecistis
,
incertior
sum
nunc
quàm
dudum
:
Ye
have
mended
the
matter
well
;
I
am
now
more
in
doubt
than
before
:
Neither
are
we
ever
likely
to
attain
any
certain
or
satisfactory
knowledge
in
the
Physical
Causes
,
Effects
and
Appearances
in
their
largest
extent
and
latitude
.
4.
The
fourth
commendation
of
an
Object
of
Knowledge
is
,
that
if
it
be
meerly
Physical
or
Mathematical
,
it
bears
some
proportion
to
the
Intellective
power
,
neither
too
narrow
,
and
circumscribed
into
a
small
compass
,
nor
yet
too
full
of
multiplicity
:
The
former
satisfies
not
the
Understanding
;
for
it
soon
exhausts
all
that
is
in
it
,
and
leaves
the
Understanding
no
work
to
exercise
it self
withal
.
The
latter
surchargeth
and
oppresseth
the
Understanding
with
its
multiplicity
.
And
upon
this
latter
account
it
is
,
that
,
although
the
whole
Universe
and
every
part
thereof
are
Objects
full
of
excellency
and
worth
,
yet
the
multiplicity
thereof
is
so
great
and
various
,
that
the
Understanding
falls
under
a
kind
of
despondency
of
getting
through
so
great
a
Task
:
and
those
that
have
undertaken
the
full
speculation
of
all
the
parts
of
the
visible
World
,
have
done
it
but
superficially
,
lightly
,
and
in
Generals
;
the
time
of
Life
and
the
Intellective
faculty
,
that
moves
but
gradually
and
successively
,
have
not
been
sufficient
for
an
exact
account
of
all
things
visible
:
And
therefore
they
that
have
designed
exactness
and
deep
scrutiny
into
things
,
have
taken
some
one
part
of
Nature
for
that
purpose
;
and
even
in
those
single
Objects
there
is
most
commonly
a
connexion
of
such
various
Appendances
or
Incidents
that
they
that
have
set
themselves
upon
such
seemingly
narrow
Enquiries
,
have
found
it
a
business
enough
to
take
up
a
greater
portion
of
Time
and
Enquiry
than
our
short
Lives
will
afford
us
;
as
may
easily
appear
by
the
great
and
large
Tractates
of
them
that
have
written
concerning
the
little
Organ
of
the
Eye
,
or
the
Visive
Faculty
,
the
Magnetick
Motions
and
Variations
,
or
some
other
single
Organ
or
Faculty
of
the
Reasonable
or
Sensitive
Nature
.
Among
the
many
Objects
of
Knowledge
,
there
seem
to
be
two
especially
,
which
upon
the
most
part
of
the
before-mentioned
accounts
,
most
commend
themselves
to
our
contemplation
and
enquiry
;
namely
,
the
knowledge
of
the
ever-glorious
God
,
and
the
knowledge
of
our selves
and
the
Humane
Nature
.
Almighty
God
is
the
highest
and
most
excellent
and
soveraign
Object
of
the
Intellectual
Faculty
:
It
is
true
,
he
falls
not
under
the
last
qualification
.
Though
he
is
but
one
,
and
one
most
simple
uncompounded
Being
,
yet
his
Nature
and
Perfections
,
his
Power
,
Wisdom
,
Goodness
,
and
all
other
Excellencies
are
infinite
and
incomprehensible
by
any
intellectual
Nature
but
himself
;
and
therefore
he
is
an
Object
infinitely
too
large
for
the
comprehension
of
any
created
Understanding
:
He
is
a
Light
too
bright
for
our
Intellective
eye
to
see
,
but
by
reflexion
,
or
through
the
Vail
of
his
Word
or
Works
.
The
more
we
know
of
him
,
and
the
more
we
draw
near
unto
him
by
serious
and
humble
contemplation
,
the
more
we
discover
an
endless
and
unsearchable
Ocean
and
Perfection
in
him
,
so
that
we
must
not
,
cannot
expect
to
find
out
the
Almighty
to
perfection
;
his
ways
are
unsearchable
and
past
finding
out
,
and
much
more
his
Essence
and
Perfections
;
so
that
though
he
be
the
most
natural
,
and
the
most
desirable
Object
of
created
Understandings
,
he
is
an
Object
infinitely
too
large
for
it
.
But
although
in
respect
of
the
measure
of
his
Perfection
,
he
be
an
Object
unproportionate
to
a
created
Understanding
,
a
Light
too
bright
,
and
an
Ocean
too
large
and
too
deep
for
it
,
yet
there
is
so
much
of
his
knowledge
attainable
by
us
,
as
is
sufficient
for
use
,
nature
and
everlasting
happiness
:
and
the
knowlede
of
Almighty
God
,
so
far
as
it
is
attainable
by
our
narrow
created
Understanding
,
highly
advanceth
the
humane
Understanding
upon
all
accounts
,
and
infinitely
excels
the
knowledge
of
any
other
Object
in
the
world
,
upon
these
ensuing
accounts
among
many
others
.
First
,
It
is
a
knowledge
of
such
an
Object
that
hath
the
greatest
and
most
convincing
certainty
in
the
world
,
a
certainty
that
he
is
,
and
in
a
good
measure
a
certainty
what
he
is
;
for
though
it
be
impossible
for
any
or
all
the
created
Beings
in
the
world
,
to
attain
a
distinct
,
perfect
and
full
Idaea
of
the
Divine
excellencies
,
in
their
full
,
adequate
,
distinct
perfections
;
yet
that
Image
that
he
hath
given
of
himself
,
in
the
admirable
Frame
of
so
much
of
the
world
which
we
know
,
doth
with
all
imaginable
certainty
evince
,
That
he
is
,
that
he
is
but
one
,
one
most
intelligent
,
wise
,
powerful
,
free
,
good
,
simple
,
eternal
,
infinite
and
most
perfect
Being
,
the
Fountain
of
Being
,
and
the
first
Cause
of
all
things
,
though
we
cannot
attain
the
full
comprehension
of
that
perfection
:
And
truly
it
is
no
small
evidence
of
the
Divine
Wisdom
and
Goodness
,
That
that
great
and
important
Truth
of
the
being
and
perfection
of
Almighty
God
(
the
Principle
and
Object
of
the
greatest
importance
in
the
world
to
the
good
of
Mankind
,
and
for
the
advance
and
perfecting
of
humane
Nature
)
should
be
written
in
such
plain
,
clear
and
evident
Characters
in
the
Works
of
Nature
,
and
evinced
by
Evidences
rising
from
thence
,
as
are
obvious
to
any
person
that
hath
but
the
common
use
of
Reason
,
and
the
honesty
to
use
and
exercise
it
sincerely
.
Secondly
,
It
is
the
most
noble
and
excellent
Object
in
the
world
,
and
that
may
and
doth
most
enoble
and
advance
the
intellective
Faculty
;
he
is
the
Fountain
of
all
Being
,
and
of
all
Perfection
:
Those
Excellencies
that
are
in
the
noblest
created
Natures
in
the
world
,
are
but
shadows
of
that
perfection
that
is
in
him
:
Though
a
created
Understanding
can
never
take
in
the
fulness
of
the
Divine
Excellencies
,
yet
so
much
as
it
can
or
doth
receive
thereof
,
is
of
greater
extent
,
use
and
value
,
and
doth
more
advance
and
enrich
the
Faculty
,
than
any
other
Object
in
the
world
,
though
that
other
Object
were
fully
and
adequately
known
.
Thirdly
,
Although
the
Understanding
can
never
search
out
the
Almighty
to
perfection
,
by
reason
of
the
infinite
excess
of
this
Object
,
beyond
the
capacity
of
a
created
Faculty
,
yet
there
is
that
congruity
between
this
Faculty
and
this
Object
,
that
connatural
ordination
,
as
it
were
,
of
Intellective
Faculty
to
this
Object
,
as
if
it
were
(
if
not
only
,
yet
principally
)
lodged
in
the
humane
Nature
for
the
sake
of
this
Object
;
so
that
though
there
is
no
commensurableness
between
this
Object
and
a
created
Understanding
,
yet
there
is
a
congruity
and
connaturality
between
them
:
And
hence
it
is
,
that
so
much
as
we
do
or
can
know
of
God
,
is
delightful
and
grateful
to
the
Understanding
.
And
though
this
abyss
of
excellency
be
infinite
,
yet
it
doth
not
confound
,
nor
disorder
,
nor
overwhelm
the
Understanding
in
its
modest
and
due
searches
into
it
:
And
besides
,
although
the
perfection
of
his
Essence
,
and
many
of
his
Attributes
,
as
Infinitude
,
Immensity
,
Indivisibility
,
&c.
do
dazle
our
Understandings
,
yet
some
of
his
Attributes
,
and
the
Manifestations
thereof
,
are
not
only
highly
delectable
to
the
Intellective
Faculty
,
but
are
sutable
and
easily
conceptible
by
us
,
because
apparent
in
his
Works
,
as
his
Goodness
,
Beneficence
,
Wisdom
,
Power
,
&c.
if
we
attend
to
it
.
And
certainly
it
was
the
great
Goodness
and
Condescention
of
the
Glorious
God
unto
his
Creature
Man
,
that
when
he
knew
all
his
own
Excellencies
were
too
great
and
too
bright
for
us
to
see
,
he
hath
Been
pleased
to
discover
so
much
of
himself
as
was
fit
and
necessary
for
us
to
know
,
by
means
that
our
Faculties
might
use
without
dissipation
,
distraction
,
or
too
great
astonishment
;
namely
,
first
,
By
his
Works
,
reflecting
his
Greatness
and
Goodness
.
Secondly
,
By
his
Word
,
by
Divine
Revelation
discovering
his
Goodness
,
Mercy
,
Power
and
Truth
.
Thirdly
,
By
his
Son
,
through
the
Vail
of
our
Flesh
;
by
all
which
that
Brightness
and
Splendor
of
the
Divine
Excellence
,
that
by
an
immediate
intuition
or
exhibition
would-have
overwhelmed
our
Intellective
Faculty
(
as
it
stands
united
to
our
Bodies
)
is
presented
to
us
more
proportionately
to
our
Capacities
and
Faculties
,
by
a
kind
of
refraction
,
and
a
more
easie
and
familiar
manifestation
.
Fourthly
,
It
is
the
most
useful
Object
of
our
Knowledge
that
can
be
;
and
in
comparison
of
this
,
all
other
Knowledge
is
vain
,
light
and
impertinent
;
and
indeed
all
other
knowledge
is
valuable
upon
this
single
account
,
by
how
much
it
gives
us
a
manifestation
of
the
Divine
Excellencies
,
and
leads
and
conducts
to
the
knowledge
of
Almighty
God
and
his
Attributes
.
If
I
consider
my self
in
this
Life
,
there
is
not
a
moment
which
I
live
,
or
wherein
I
have
any
contentation
,
or
comfort
,
or
convenience
,
but
all
this
I
have
from
his
Influence
and
Bounty
;
and
certainly
it
concerns
me
highly
to
know
my
Benefactor
,
from
whom
I
receive
my
Good
,
that
I
may
depend
upon
him
,
be
thankful
unto
him
,
probitiate
him
,
and
make
my
applications
to
him
for
what
I
want
.
Again
,
the
wisest
men
that
have
searched
after
happiness
in
this
Life
,
though
they
have
missed
of
the
place
where
it
is
to
be
found
,
have
with
great
reason
placed
the
best
happiness
that
can
be
found
on
this
side
Death
,
either
in
Virtue
and
the
exercise
thereof
,
or
in
Tranquillity
of
mind
,
or
in
both
,
for
they
are
rarely
asunder
.
Now
I
may
be
an
excellent
Mathematician
,
a
man
well
seen
in
Natural
Causes
and
Effects
,
an
excellent
Statesman
and
Polititian
,
and
yet
be
without
that
Goodness
that
may
denominate
me
justly
a
good
man
,
and
without
that
tranquillity
of
mind
that
may
make
me
a
happy
man
:
but
the
true
knowledge
of
God
,
seriously
and
really
dwelling
and
digested
in
the
Soul
,
makes
a
man
a
good
man
,
and
a
happy
man
;
it
makes
a
man
to
love
,
fear
,
honour
and
obey
him
that
he
thus
knows
.
A
man
cannot
truly
know
him
,
but
he
must
know
that
in
him
,
which
by
a
moral
necessity
raiseth
in
a
man
those
Habits
and
Dispositions
,
namely
,
of
Religious
Piety
towards
God
,
Justice
and
Righteousness
to
men
,
Sobriety
in
relation
to
himself
,
for
in
knowing
this
God
,
he
knows
that
these
things
are
well-pleasing
to
him
,
and
the
contrary
displeaseth
him
,
and
he
knows
him
to
be
a
God
that
knows
all
things
in
the
world
,
and
that
is
a
bountiful
Lord
to
them
that
love
and
obey
him
,
and
a
just
Judge
of
them
that
despise
or
forsake
him
.
And
as
thus
it
makes
him
good
,
so
it
makes
him
happy
,
by
giving
him
the
highest
and
most
firm
Tranquillity
of
Mind
that
can
be
;
for
he
knows
that
this
most
gracious
and
powerful
God
orders
and
governs
all
the
things
in
the
world
with
irresistible
power
,
exquisite
and
infinite
wisdom
,
and
abundant
goodness
,
and
that
he
is
well
pleased
with
them
that
love
,
fear
and
obey
him
;
and
upon
all
these
accounts
a
man
rejoyceth
in
his
Favour
,
depends
upon
his
Power
,
Goodness
,
Wisdom
and
All-sufficiency
,
resignes
himself
to
his
Will
;
is
contented
and
patient
under
all
conditions
,
and
so
doth
enjoy
perfect
tranquillity
of
Mind
.
But
this
is
the
lowest
portion
of
the
usefulness
of
Divine
Knowledge
.
There
is
another
Life
after
this
,
a
Life
of
eternity
,
and
the
influx
of
the
knowledge
of
God
in
relation
to
this
everlasting
Life
,
is
infinitely
of
more
moment
;
it
fills
the
Soul
with
a
capacity
of
it
,
with
a
sutableness
and
state
of
congruity
to
it
,
with
those
preparations
,
dispositions
and
habits
that
are
necessarily
pre-requisite
for
it
,
and
gives
him
the
fruition
and
perfect
enjoyment
of
it
:
That
measure
of
the
knowledge
of
God
that
we
attain
,
is
the
best
happiness
we
enjoy
in
this
Life
,
and
the
perfection
of
our
happiness
in
the
Life
to
come
,
where
we
shall
have
a
more
perfect
intellectual
Vision
of
the
Glorious
God
,
and
as
full
a
fruition
of
the
Goodness
of
God
,
as
that
elevated
Nature
which
we
shall
then
have
,
can
be
capable
of
:
Then
that
measure
of
the
knowledge
of
God
which
we
here
acquire
,
shall
be
refined
and
advanced
to
a
degree
of
perfection
sutable
to
the
advance
that
this
Intellective
Faculty
shall
then
receive
;
and
that
measure
of
goodness
that
by
the
means
of
that
knowledge
is
wrought
in
the
Soul
in
this
Life
,
shall
then
be
improved
to
a
higher
degree
of
excellence
,
and
rewarded
with
a
weight
of
Glory
.
This
Knowledge
therefore
of
all
other
Knowledge
is
to
be
preferred
:
And
in
all
our
busie
inquisitions
touching
other
things
,
we
must
remember
our selves
,
as
our
Lord
remembred
Martha
in
the
Gospel
.
We
are
busie
about
many
things
,
and
trouble
our selves
with
many
Enquiries
;
but
there
is
one
thing
,
one
Object
,
and
the
knowledge
thereof
necessary
,
namely
,
the
knowledge
of
the
glorious
God
:
This
is
life
eternal
,
to
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
,
John
17.3
.
Whatever
therefore
we
endeavour
to
know
,
it
must
be
with
subordination
to
the
endeavour
after
this
knowledge
:
And
as
far
as
is
possible
,
all
other
knowledge
,
and
desire
thereof
,
should
be
directed
to
the
improvement
of
this
Knowledge
,
or
in
order
to
it
,
and
to
the
end
acquirable
by
it
.
The
second
profitable
and
useful
Object
of
our
Knowledge
,
is
,
the
〈◊〉
Knowledge
of
our selves
:
And
next
to
the
Knowledge
of
Almighty
God
,
and
his
Will
,
and
his
Son
,
this
Knowledge
of
our selves
,
seems
most
worthy
of
our
endeavour
:
And
therefore
I
have
chosen
this
Subject
for
my
search
and
examination
at
this
time
:
For
in
this
Subject
we
shall
find
all
those
Qualifications
or
Requisites
before-mentioned
,
that
commend
any
Subject
to
our
Enquiry
or
Knowledge
.
Of
any
one
visible
Subject
in
the
compass
of
created
Nature
,
there
is
none
that
we
know
and
are
acquainted
with
,
that
hath
more
worth
and
excellency
next
to
the
great
Creator
of
all
things
,
and
the
holy
Angels
;
and
that
which
seems
to
be
most
noble
,
the
Image
of
the
glorious
God
;
namely
,
the
Universe
,
as
it
comprehends
the
Systeme
,
Order
and
Excellencies
of
all
created
Beings
,
digested
into
their
several
Ranks
and
Orders
,
and
collected
and
put
together
into
that
glorious
Frame
of
the
Universe
:
But
as
it
is
impossible
for
us
,
at
least
in
this
Life
,
by
any
means
to
be
acquainted
with
all
the
Integrals
of
that
glorious
Structure
,
some
are
in
their
nature
imperceptible
by
our
Sense
;
namely
,
the
Spiritual
Beings
;
yea
,
and
the
more
refined
parts
of
material
Existences
,
which
by
reason
of
their
subtilty
,
escape
our
perception
:
Other
parts
thereof
are
so
remote
,
that
although
they
might
in
their
own
nature
be
perceived
by
Sense
,
yet
they
are
at
that
remote
distance
from
us
,
that
they
escape
our
Sight
,
though
the
most
active
Sense
we
have
.
And
again
,
the
vast
extent
of
the
Universe
is
such
,
that
though
we
might
successively
see
the
parts
of
it
,
yet
it
is
not
physically
possible
to
see
it
at
one
view
;
and
consequently
impossible
to
see
at
once
that
beautiful
and
glorious
Image
of
the
more
beautiful
and
glorious
God
in
its
full
complement
represented
in
the
entire
Frame
of
the
Universe
.
Again
,
we
cannot
but
suppose
that
there
are
divers
Ranks
of
created
Beings
intermediate
between
the
glorious
God
and
Man
,
which
far
surpass
man
in
perfection
of
Nature
and
Operations
;
as
the
glorious
Angels
,
and
created
Intelligences
;
nay
possibly
there
may
be
material
Beings
of
a
more
refined
substance
,
and
endued
with
more
advanced
Forms
than
ours
.
Who
knows
whether
the
Stars
are
not
furnished
with
intellectual
Creatures
more
excellent
for
their
Substance
and
Forms
,
than
we
Mortals
?
Yea
,
and
for
ought
we
know
,
the
Stars
themselves
may
have
Forms
appropriate
to
them
,
of
a
more
excellent
frame
than
ours
;
though
,
as
I
have
before
said
,
this
exceeds
our
determination
.
But
although
these
things
may
be
,
yet
we
know
not
that
they
are
;
and
if
they
were
,
yet
we
are
unacquainted
with
their
natures
and
kinds
;
only
the
reality
of
existence
of
Angelical
Creatures
,
and
created
separate
Intelligences
,
and
the
possibility
of
Nobler
Creatures
or
Natures
than
ours
,
residing
in
some
parts
of
the
Universe
,
may
teach
us
not
to
be
so
over-prizing
and
over-valuing
our selves
,
as
to
think
that
there
are
no
other
Creatures
intermediate
between
God
and
Man
,
of
a
greater
perfection
than
Man
.
We
see
a
multitude
of
Creatures
between
us
and
the
lowest
rank
of
Animals
specifically
and
gradually
one
below
another
;
and
doubtless
there
are
,
or
may
be
,
many
ranks
of
Beings
intermediate
between
the
glorious
God
and
Mankind
,
that
have
specifical
gradations
one
above
another
.
But
whatever
may
be
said
touching
these
,
yet
certainly
of
all
the
visible
Creatures
that
we
are
acquainted
with
,
Man
seems
to
have
a
very
great
Prerogative
of
excellence
.
And
though
he
may
not
bear
so
fair
and
so
noble
an
Image
of
the
Divine
Glory
as
the
Universe
in
its
full
Systeme
and
Order
,
or
as
those
nobler
Beings
that
are
of
a
Rank
and
Nature
above
him
,
yet
certainly
he
bears
a
greater
measure
of
the
Divine
Image
,
than
any
one
visible
Creature
we
know
;
and
so
far
forth
as
we
know
:
God
himself
affirms
thus
much
of
Man
,
that
he
created
him
after
his
own
Image
;
which
he
sayes
not
of
any
of
the
Celestial
Bodies
themselves
;
Gen.
1.
Man
therefore
is
a
Creature
,
that
of
all
visible
Creatures
that
we
know
,
is
the
noblest
.
We
may
observe
in
the
Creatures
of
a
subordinate
rank
to
us
,
how
the
more
inferiour
and
ignoble
bear
somewhat
of
the
Image
of
the
superiour
,
a
kind
of
shadow
or
adumbration
of
those
perfections
that
in
the
superiour
are
more
perfect
,
not
only
by
a
gradually
,
but
specifically
differing
perfection
.
We
see
in
some
Metals
an
Analogical
resemblance
of
those
vital
effects
of
Vegetables
,
growth
,
digestion
and
augmentation
that
is
more
perfectly
in
Plants
and
perfect
Vegetables
:
We
see
in
Vegetables
a
resemblance
of
Appetition
,
Election
,
Generation
,
and
in
some
of
them
an
imperfect
Image
of
that
universal
sense
of
Feeling
which
we
find
more
perfectly
in
Animals
:
We
find
in
Animals
,
especially
some
of
them
,
as
Foxes
,
Dogs
,
Apes
,
Horses
and
Elephants
,
not
only
Perception
,
Phantasie
and
Memory
(
common
to
most
,
if
not
all
Animals
)
but
something
of
Sagacity
,
Providence
,
Disciplinableness
,
and
a
something
like
unto
a
Discursive
Ratiocination
,
bearing
an
analogy
,
image
or
imperfect
resemblance
of
what
we
find
,
though
in
a
degree
,
specifically
more
excellent
in
the
humane
Nature
,
insomuch
that
Porphiry
,
Plutarch
,
Sextus
Empericus
,
Patricius
,
and
some
others
have
been
bold
to
make
reasonableness
not
the
specifical
difference
of
the
Humane
Nature
;
and
some
latter
persons
would
not
have
the
Definition
of
a
man
to
be
Animal
Rationale
,
without
the
addition
of
Religiosum
;
wherein
he
seems
particularly
to
exceed
the
Brutal
Nature
:
Although
in
truth
that
which
seems
to
be
Reason
in
the
Brutes
,
is
nothing
else
but
the
Image
and
Analogical
representation
of
that
true
Reason
that
is
in
Man
,
as
the
Water-gall
is
the
Image
,
Shadow
,
or
weak
Representation
of
the
Rainbow
.
And
we
have
reason
to
think
that
that
intellective
and
volitive
power
which
is
in
Man
,
bears
an
Image
and
Representation
of
the
like
power
that
is
in
Angels
and
separate
Intelligences
,
though
neither
of
equality
to
that
perfection
that
is
in
them
,
either
in
degree
or
kind
.
And
although
it
were
too
great
presumption
to
think
that
there
is
any
thing
in
any
created
Nature
,
that
can
bear
any
perfect
resemblance
of
the
incomprehensible
perfection
of
the
Divine
Nature
(
very
Being
it self
not
predicating
univocally
touching
him
and
any
created
Being
and
Intellect
,
and
Will
,
as
we
attribute
them
to
God
,
are
,
as
we
may
reasonably
think
,
not
only
of
a
Perfection
infinitely
transcending
any
created
Intellect
and
Will
,
but
of
another
kind
and
nature
from
it
)
yet
though
we
are
not
able
to
comprehend
the
excellence
of
the
Divine
Nature
,
we
cannot
frame
unto
our selves
a
conception
of
him
without
the
notion
of
Intellect
and
Will
,
though
infinitely
perfect
:
It
seems
that
those
two
great
Faculties
in
us
,
bear
a
weak
Analogy
with
,
and
Representation
of
the
Divine
Nature
.
And
therefore
in
that
respect
,
Man
is
the
Image
and
Representation
of
the
Glorious
God
,
though
the
disproportion
between
him
and
this
his
Image
,
be
infinitely
more
than
the
disproportion
between
Caesar
and
his
Image
upon
his
Coin
,
or
the
Sun
in
the
Heaven
,
and
the
Shadow
of
him
in
a
Bason
of
Water
.
And
in
this
respect
,
the
Humane
Nature
is
a
worthy
and
noble
Object
of
our
Enquiry
and
Knowledge
,
because
here
is
the
best
visible
Image
of
Almighty
God
that
we
can
fully
acquaint
our selves
with
,
next
to
him
that
was
the
Brightness
of
the
Fathers
Glory
,
and
express
Image
of
his
person
,
Christ
Jesus
our
Lord
.
And
besides
this
relative
consideration
of
the
Humane
Nature
,
with
relation
to
those
Beings
that
are
above
him
,
Man
is
an
excellent
Object
of
contemplation
;
so
if
we
look
upon
him
either
absolutely
in
himself
,
or
with
relation
to
Creatures
of
an
inferiour
nature
,
he
is
a
worthy
and
noble
object
of
our
contemplation
.
If
we
consider
him
absolutely
in
himself
,
he
is
an
Object
worthy
of
our
contemplation
;
he
is
admirable
in
excellent
composure
and
figuration
of
his
Body
,
and
in
every
part
apart
,
and
in
the
whole
structure
put
together
,
admirable
in
the
Nature
,
Faculties
,
and
Excellence
of
his
Soul
,
admirable
in
the
conjunction
of
both
together
,
admirable
in
all
the
operations
of
Life
,
Sense
,
Intellect
and
Will
,
which
he
exerciseth
in
this
state
of
conjunction
and
union
,
admirable
in
his
production
and
generation
,
and
admirable
as
to
the
condition
of
his
Soul
in
its
state
of
disunion
and
separation
.
The
speculations
concerning
him
,
are
all
full
of
great
variety
,
curiosity
and
worth
,
because
the
Subject
it self
is
such
.
If
we
consider
him
with
relation
to
other
created
Beings
of
an
inferiour
nature
;
First
,
he
comprehends
all
the
excellencies
that
are
in
the
inferiour
ranks
of
Being
,
and
that
for
the
most
part
in
a
more
excellent
and
perfect
manner
:
The
Life
that
is
in
Vegetables
,
and
the
operations
of
that
Life
;
the
Life
and
Sense
that
is
in
Sensibles
,
and
the
excellent
operations
of
them
,
all
Sensation
,
Perception
,
Memory
,
Phantasie
,
Nutrition
;
with
its
several
process
,
the
faculties
of
Appetition
,
Passion
,
Generation
;
The
disposition
of
Parts
and
Organs
that
are
best
in
any
Animal
are
to
be
found
in
the
disposition
,
order
and
texture
of
the
Body
of
man
;
and
wherein
it
differs
,
it
differs
with
much
advantage
and
prelation
over
the
structure
of
the
Bodies
of
Animals
;
so
that
the
knowledge
of
Man
gives
us
a
full
account
of
the
excellence
of
others
,
either
Animals
or
Vegetables
:
He
that
well
knows
Man
,
knows
whatsoever
is
excellent
in
the
Animal
or
Vegetable
Nature
.
Secondly
,
Besides
these
Excellencies
common
either
to
the
Vegetable
or
Animal
Nature
,
and
Man
,
there
are
certain
excellencies
superadded
to
the
Humane
Nature
,
certain
specifical
prelations
in
his
Body
,
the
Structure
,
Posture
,
Beauty
and
Majesty
thereof
,
certain
specifical
excellencies
and
usefulness
in
some
of
his
Organs
,
the
disposition
of
his
Hand
,
Brain
,
Nerves
and
other
Integrals
:
Again
,
the
specifical
Excellencies
of
his
Soul
in
those
great
and
admirable
Faculties
of
Intellect
and
Will
;
Of
all
which
in
their
due
time
:
So
that
he
that
is
well
acquainted
with
,
and
knows
Man
,
knows
whatsoever
is
excellent
in
the
Vegetable
and
Animal
Nature
,
and
much
more
.
So
that
upon
the
whole
account
,
we
have
a
Noble
and
Worthy
Object
of
our
Contemplations
,
in
the
contemplation
of
Man
.
2.
In
the
contemplation
of
Man
we
have
an
Object
that
doth
not
overmuch
confound
us
with
its
excessive
multiplicity
;
and
yet
it
doth
not
satiate
,
nor
proves
ingrateful
for
want
of
sufficient
variety
:
Touching
the
former
of
these
,
it
hath
been
before
observed
,
that
he
that
goes
about
to
make
the
whole
Universe
and
all
the
several
parts
thereof
the
business
of
his
Enquiry
,
as
he
shall
find
that
there
are
many
things
therein
that
he
cannot
come
at
,
or
make
any
discovery
of
,
so
among
those
parts
of
the
Universe
that
are
objected
to
a
greater
discovery
of
our
Senses
,
the
multiplicity
is
so
great
,
that
a
man
of
the
most
equal
and
firm
constitution
,
must
despair
of
Life
enough
to
make
a
satisfactory
,
particular
and
deep
enquiry
into
them
:
But
the
Object
in
hand
is
but
one
;
it
is
Man
,
and
the
Nature
of
Man
.
I
confess
it
is
true
,
that
he
that
shall
make
it
his
business
to
take
in
as
it
were
,
by
way
of
a
common
place
,
all
those
things
that
may
be
taken
up
under
this
consideration
,
and
follow
all
those
Lines
that
concenter
in
this
,
or
almost
any
other
the
most
single
piece
of
Contemplation
,
will
make
this
Subject
large
enough
;
and
upon
that
account
may
be
drawn
in
almost
all
things
imaginable
:
We
find
in
the
consideration
of
the
Humane
Nature
,
a
Substance
,
a
Body
,
a
Spirit
:
We
find
the
several
Objects
of
his
Senses
,
Light
,
Colour
,
Sound
,
and
infinite
more
:
He
that
upon
this
account
will
take
in
the
distinct
and
large
considerations
of
these
and
the
like
Appendices
to
Humane
Nature
,
in
their
full
amplitude
,
will
have
a
large
Plain
,
that
will
more
than
exhaust
his
Life
,
before
he
come
to
the
Subject
it self
which
he
designes
.
Again
,
there
is
an
infinite
multitude
of
collateral
considerations
that
yet
are
relative
to
man
;
hither
comes
all
the
considerations
of
Theology
,
Physick
,
Natural
Philosophy
,
Politicks
,
the
considerations
of
Speech
,
Government
,
Laws
,
of
History
,
Topography
,
of
Arts
,
of
those
Sciences
that
relate
to
the
Senses
,
of
Opticks
,
Musick
,
and
infinite
more
;
for
all
these
have
a
relation
to
Man
,
and
are
like
so
many
Lines
drawn
from
several
Objects
that
some
way
relate
to
him
,
and
concenter
in
him
;
and
he
that
shall
make
it
his
business
to
follow
all
those
Lines
to
their
utmost
,
shall
make
the
contemplation
of
Man
almost
as
large
as
the
contemplation
of
the
whole
Universe
.
When
I
say
therefore
the
contemplation
of
Man
is
the
contemplation
of
a
single
Object
,
I
mean
,
when
it
is
kept
into
those
single
bounds
of
Man
in
his
own
specifical
Nature
,
and
under
the
physical
contemplation
of
his
Nature
,
Parts
and
Faculties
,
as
they
are
appropriate
unto
him
.
And
then
it
is
a
Subject
that
we
may
possibly
make
some
progress
in
its
contemplation
and
conception
within
the
period
of
the
time
,
that
by
the
ordinary
time
of
Life
,
and
the
permission
of
necessary
avocations
,
a
man
may
employ
in
such
a
contemplation
.
And
yet
secondly
,
though
in
this
restrained
notion
,
the
Subject
seems
to
be
restrained
and
single
,
we
shall
find
it
no
very
narrow
Subject
;
but
there
will
be
business
enough
in
it
to
employ
our
Faculty
,
and
to
take
up
that
time
,
which
either
more
necessary
,
or
more
imporunate
thoughts
or
employments
will
allow
us
;
and
variety
enough
to
entertain
our
thoughts
with
delight
,
contentation
and
usefulness
.
3.
The
Third
Commendation
of
this
Object
to
our
contemplation
,
is
this
,
that
therein
we
have
more
opportunity
of
certainty
and
true
knowledge
of
the
Object
enquired
into
,
than
we
can
have
in
any
other
Object
,
at
least
of
equal
use
,
worth
and
value
:
Many
excellent
things
there
are
in
Nature
,
which
were
very
well
worth
our
Knowledge
,
but
yet
,
as
hath
been
said
,
either
by
reason
of
their
remoteness
from
us
,
unaccessibleness
to
them
,
subtilty
and
imperceptibleness
to
us
,
either
are
not
at
all
suspected
to
be
,
or
are
not
so
much
as
within
any
of
our
Faculties
to
apprehend
or
discover
what
they
are
;
or
in
case
we
have
any
conception
that
there
may
be
something
of
that
kind
,
yet
our
Notions
touching
them
,
are
but
products
of
Imagination
and
Phantasie
,
or
at
best
,
very
faint
,
weak
,
ungrounded
and
uncertain
conjectures
,
and
such
as
we
can
never
prove
to
the
satisfaction
of
others
or
our selves
.
Our
Sense
is
the
best
evidence
that
we
have
in
Nature
,
touching
the
existence
of
corporeal
things
without
us
,
and
where
that
is
not
possibly
to
be
exercised
,
we
are
naturally
at
a
great
uncertainty
whether
things
are
,
or
what
they
are
.
Now
the
Understanding
perceives
or
understands
things
by
the
assistance
of
Sense
in
a
double
manner
.
1.
It
either
perceives
them
immediately
,
as
being
immediately
objected
to
,
and
perceptible
to
the
Sense
;
as
I
perceive
the
Sun
and
the
Stars
by
my
sight
;
I
find
that
there
is
a
Body
hard
or
gentle
,
or
hot
or
cold
,
by
my
Touch
;
and
accordingly
my
Understanding
judgeth
of
them
:
Or
secondly
,
though
the
Sense
perceive
not
the
Object
immediately
,
yet
it
doth
represent
certain
sensible
effects
or
operations
;
and
though
by
those
effects
or
operations
the
Understanding
doth
not
immediately
conclude
anything
else
to
be
,
but
what
the
Sense
thus
feels
or
sees
;
yet
the
Understanding
sometimes
by
ratiocination
,
and
sometimes
by
the
Memory
doth
infer
and
conclude
something
else
to
be
besides
what
the
Sense
immediately
represents
either
as
the
cause
or
the
concomitant
of
it
,
and
doth
as
forcibly
and
truly
conclude
the
thing
to
be
,
and
also
sometimes
what
the
nature
of
that
cause
or
concomitant
is
,
as
if
it
were
seen
by
the
Eye
,
or
felt
by
the
Hand
.
I
do
not
see
,
nor
by
any
Sense
perceive
the
quiet
,
undisturbed
Air
;
yet
because
I
do
see
that
a
Bladder
,
that
was
before
flaccid
,
doth
swell
by
the
reception
of
that
which
I
see
not
,
I
do
as
truly
and
certainly
conclude
that
there
is
such
a
subtil
Body
which
we
call
Air
,
as
if
I
could
see
it
as
plain
as
I
see
the
Water
:
I
do
not
see
the
Animal
or
Vital
Spirits
,
neither
can
they
,
by
reason
of
their
subtilty
and
volatileness
,
be
discovered
immediately
to
the
Sense
;
yet
when
I
see
that
forcible
motion
of
the
Nerves
and
Muscles
,
I
do
as
certainly
conclude
,
there
are
such
Instruments
which
the
Soul
useth
for
the
performance
of
those
motions
,
as
if
I
saw
them
:
I
come
into
a
Room
where
there
is
no
visible
or
tangible
Fire
,
yet
I
find
by
my
Sense
the
Smoke
ascending
,
I
do
as
forcibly
conclude
that
Fire
is
or
hath
been
near
,
as
if
I
saw
it
;
because
my
sensible
experience
and
memory
tells
me
they
are
concomitant
.
Upon
the
same
account
it
is
,
that
when
my
Sense
and
sensible
experience
shews
me
that
these
and
these
effects
there
are
,
and
that
they
are
successively
generated
and
corrupted
,
though
my
eye
sees
not
that
God
that
first
made
those
things
,
yet
my
Sense
having
shewed
me
these
sensible
Objects
,
and
the
state
and
vicisstude
of
them
,
my
Understanding
doth
truly
conclude
that
all
this
vicissitude
of
things
must
terminate
in
a
first
cause
of
things
,
with
as
great
evidence
and
conviction
,
as
if
my
Sense
could
immediately
see
or
perceive
him
:
So
that
in
the
ordinary
way
of
Nature
,
and
without
the
help
of
divine
Revelation
,
all
our
certainty
of
things
natural
,
begins
at
our
Senses
;
namely
,
the
immediate
sense
of
the
things
themselves
,
or
the
sense
of
those
effects
and
operations
which
after
by
the
help
of
the
Understanding
are
carried
up
to
the
discovery
of
things
not
perceptible
by
Sense
immediately
.
Now
there
may
be
many
things
in
Nature
unto
which
we
can
have
neither
of
these
accessions
of
Sense
:
How
many
Stars
are
now
discovered
by
the
Telescope
,
which
were
never
before
known
,
because
not
perceived
by
Sense
?
And
how
many
more
there
may
be
,
which
are
not
visible
to
us
by
that
help
,
we
cannot
yet
know
till
that
discovery
;
We
cannot
know
what
the
extent
of
the
Universe
is
,
whether
there
be
any
Worlds
without
the
compass
of
this
;
whether
the
Heavenly
Bodies
are
inhabited
,
and
with
what
Creatures
:
We
cannot
know
the
Nature
,
Constitution
,
Faculties
of
created
and
separate
Intelligences
,
nor
the
manner
of
their
Ubi
,
Motion
,
Intellection
,
mutual
Intercourse
,
or
detection
of
their
Minds
:
These
things
are
out
of
the
reach
of
our
Sense
either
mediately
,
or
immediately
;
and
consequently
without
the
help
of
Divine
Revelation
,
we
can
never
upon
a
natural
account
,
come
to
any
certainty
in
them
;
or
the
most
we
can
otherwise
know
,
is
by
considering
the
reflexed
acts
of
our
Understanding
,
whereby
we
know
many
acts
of
our
own
minds
and
Soul
,
which
are
not
perceptible
to
our
external
Senses
;
and
upon
that
account
,
we
may
think
that
〈…〉
their
perception
may
be
something
analogical
;
But
Man
is
an
Object
of
greatest
vicinity
to
himself
,
and
hath
thereby
,
and
by
other
contributions
,
the
best
opportunity
to
know
and
understand
himself
with
the
greatest
certainty
and
evidence
.
And
yet
it
cannot
be
denied
,
that
notwithstanding
this
great
proximity
of
Man
to
himself
,
yea
,
and
notwithstanding
the
many
and
great
Essayes
,
Attempts
,
Enquiries
and
Observations
that
have
been
made
in
all
successions
of
Ages
,
by
men
of
excellent
Parts
,
Learning
and
Industry
,
we
still
remain
,
and
are
like
still
to
remain
ignorant
of
many
things
of
importance
concerning
our selves
:
The
great
and
wise
God
whose
Glory
it
is
to
conceal
a
matter
,
having
lodged
many
things
in
the
Humane
Nature
,
and
Fabrick
,
and
Constitution
thereof
so
secretly
and
so
closely
,
that
notwithstanding
the
Experience
and
Observation
of
near
6000
years
,
and
the
search
and
industry
of
the
best
Judgments
in
all
Ages
,
and
the
close
proximity
of
Man
to
himself
,
there
are
very
many
things
in
our
Nature
,
whereof
we
neither
can
,
and
probably
never
shall
be
able
to
give
any
account
to
our selves
or
others
,
with
any
evident
,
nay
with
any
tolerable
certainty
;
as
if
the
Divine
Wisdom
meant
hereby
to
give
to
the
Children
of
Men
an
instance
to
keep
them
humble
,
that
cannot
find
out
the
certainty
of
what
they
hourly
most
intimately
converse
withal
;
and
an
indication
of
his
own
profound
and
infinite
Wisdom
,
that
can
thus
keep
secret
those
things
,
which
in
regard
of
their
proximity
to
us
,
we
have
great
opportunity
to
know
.
And
of
this
nature
are
many
things
which
we
know
to
be
,
but
we
cannot
give
our selves
any
sufficient
explication
of
the
manner
or
reason
of
them
.
We
are
certain
we
have
a
vital
,
active
Principle
in
us
,
by
which
we
see
,
understand
,
remember
;
which
we
call
the
Soul
.
But
whence
that
Soul
comes
,
or
how
,
and
when
,
and
in
what
manner
it
is
united
to
the
Body
,
whether
it
be
extended
with
the
Body
,
or
indivisible
,
and
in
every
point
of
the
Body
,
how
and
in
what
manner
it
exerciseth
its
nobler
acts
of
Intellection
and
Volition
,
or
how
far
forth
it
stands
in
need
of
the
Organs
actually
to
exert
any
of
those
operations
;
or
how
far
forth
it
doth
or
may
exert
them
without
it
:
how
or
by
what
means
the
Species
not
only
of
sensible
Objects
,
but
even
of
Notions
of
the
Mind
are
preserved
in
the
Memory
without
confusion
and
dissipation
,
notwithstanding
lapse
of
time
,
and
intervention
of
infinite
variety
of
Objects
:
whether
it
be
the
same
individual
principle
that
exerciseth
the
acts
of
Intellection
,
and
likewise
of
Sense
and
Vegetation
;
and
if
it
be
,
what
become
of
these
Faculties
subservient
to
a
temporal
Life
,
in
the
state
of
separation
of
the
Soul
:
where
it
is
that
the
exercise
of
Sense
is
performed
;
whether
in
the
Brain
,
or
by
the
Soul
,
by
the
mediation
of
the
Spirits
in
the
extremity
of
the
Nerves
;
and
if
the
former
,
how
the
Species
of
Visibles
are
carried
through
those
dark
Caverns
between
the
Organ
and
Cerebellum
,
supposed
to
be
the
Seat
of
the
common
Sense
.
These
and
many
more
difficulties
,
scarce
explicable
with
any
sufficient
certainty
,
do
occur
in
the
little
Shop
of
the
Fabrick
of
Humane
Nature
.
We
must
not
therefore
think
,
that
because
of
this
nearness
to
our selves
,
all
the
Phaenomena
of
our
Nature
can
be
rendred
as
evidently
explicable
as
we
do
or
may
understand
the
Fabrick
of
our
Hand
by
Anatomical
Dissection
.
But
though
this
vicinity
of
our selves
to
our selves
,
cannot
give
us
the
full
prospect
of
all
the
Intrigues
of
our
Nature
,
yet
we
have
thereby
,
and
by
other
opportunities
,
much
more
advantage
to
know
our selves
,
than
to
know
other
things
without
us
,
and
by
that
opportunity
of
knowing
of
our selves
,
to
know
the
truth
or
falshood
,
or
analogy
of
very
many
things
without
us
,
which
otherwise
could
not
be
so
well
known
or
explicated
.
1.
We
have
hereby
an
opportunity
to
know
the
Constitutions
,
Frame
and
Order
of
our
Bodies
;
It
is
true
,
the
great
advance
of
the
practice
and
skill
of
Anatomy
hath
laid
open
to
ocular
inspection
the
Fabrick
of
the
Bodies
,
as
well
of
Brutes
and
Birds
,
as
Men
;
and
therein
they
seem
to
be
equally
obvious
to
our
knowledge
:
But
a
Brute
or
a
Man
are
another
thing
,
when
they
are
alive
,
from
what
they
are
when
dead
:
Anatomy
can
give
us
the
Position
,
Frame
,
Situation
,
Figure
and
connexion
of
all
the
several
Integrals
of
the
Body
of
Man
or
Beast
;
but
it
is
the
living
Mans
observation
of
himself
,
that
must
give
account
of
those
Vital
motions
that
are
in
the
Body
when
living
;
as
the
Pulsations
of
the
Heart
,
the
Circulation
of
the
Blood
,
the
Communication
of
the
Parts
,
the
Congruity
or
Disagreement
between
my
Nature
and
other
things
variously
qualified
:
The
Humor
that
separates
,
divides
,
attenuates
and
digests
the
Nourishment
;
the
several
exertions
of
the
several
Organs
relating
to
their
several
Functions
,
the
things
that
impede
or
advance
the
vital
or
sensible
operations
in
a
man
,
what
impressions
are
made
upon
the
Blood
and
Spirits
by
the
several
passions
of
the
Mind
,
what
things
increase
or
advance
the
Spirits
,
what
disorder
or
discompose
them
;
the
immediate
and
agil
subservience
of
the
Spirits
to
the
Empire
of
the
Mind
or
Soul
.
These
and
infinite
more
touching
the
Body
,
are
discoverable
by
Observation
,
and
by
no
other
Observation
,
so
well
as
by
a
mans
Observation
of
himself
.
2.
We
have
hereby
an
opportunity
to
know
much
more
of
the
Nature
,
Operations
and
other
things
relating
to
our
Souls
,
than
we
can
touching
other
things
or
Natures
.
There
hath
been
much
Dispute
among
Learned
men
,
concerning
the
manner
of
the
Intellection
of
Spirits
and
Intelligences
;
and
by
others
,
touching
the
knowledge
of
Brutes
,
touching
their
remembring
Faculty
,
whether
they
have
a
kind
of
Discursive
Faculty
,
which
some
call
Reason
;
whether
they
do
prescind
or
abstract
touching
their
Voyces
;
how
far
they
are
significant
,
and
whether
they
intentionally
signifie
by
them
,
how
far
their
Animal
motions
are
spontaneous
,
or
meerly
mechanical
,
and
which
are
of
one
kind
,
which
of
another
;
or
whether
,
as
Des
Cartes
would
have
it
,
all
are
purely
Mechanical
.
Many
vain
things
have
been
asserted
by
men
that
would
be
counted
eminent
Wits
;
but
without
debating
in
this
place
the
truth
of
any
of
these
things
,
it
is
no
marvel
if
we
are
to
seek
what
are
the
manner
of
these
operations
of
abstract
Spirits
or
Brutes
;
we
cannot
know
them
,
unless
we
were
in
them
,
so
as
to
be
acquainted
with
their
inward
motions
,
or
at
least
,
unless
they
had
some
such
way
of
communicating
their
Perceptions
and
Phantasms
unto
us
,
as
we
have
to
our selves
,
or
one
to
another
:
But
whatever
can
be
known
of
them
,
we
may
easily
by
inspecting
and
observing
our selves
,
know
much
concerning
our
own
Souls
and
the
operations
of
them
:
We
may
know
that
we
have
a
principle
within
,
which
we
do
,
as
it
were
,
feel
distinct
from
our
Bodies
,
whereby
we
think
,
and
we
know
we
think
;
whereby
we
do
discursively
,
and
by
way
of
ratiocination
deduce
one
thing
from
another
;
whereby
we
abstract
,
divide
and
define
,
whereby
we
have
notions
of
things
which
were
never
derived
to
us
by
Sense
,
as
the
Substance
or
the
Substratum
of
those
Accidents
of
things
which
are
derived
to
us
by
our
Sense
;
whereby
we
do
correct
the
errors
of
our
Sense
,
and
judge
otherwise
touching
things
represented
,
than
the
Sense
represents
them
.
The
Sense
represents
the
Sun
no
bigger
than
a
Bushel
;
there
is
somewhat
within
us
tells
,
and
that
truly
,
that
it
is
bigger
than
the
Earth
,
because
we
find
Distance
diminisheth
the
appearance
of
Bodies
:
Our
Sense
tells
us
that
the
representation
in
the
Looking-Glass
,
hath
all
the
motions
,
the
bulk
,
figure
,
colour
of
that
corporeal
Moles
it
represents
,
and
represents
the
same
under
all
the
renditions
of
a
Body
,
as
it
doth
the
thing
it self
reflected
;
but
there
is
that
within
tells
us
,
and
that
truly
,
that
it
is
but
a
meer
shadow
,
and
no
real
Substratum
under
that
appearance
of
any
such
corporeal
Moles
:
We
do
most
certainly
know
that
there
is
that
within
us
,
that
doth
exercise
a
rational
Empire
over
our
passions
and
sensual
appetite
;
that
believes
,
hopes
and
acts
in
order
to
ends
that
respect
another
Life
than
that
of
Sense
,
We
do
find
,
as
it
were
,
the
principal
seats
of
these
operations
,
we
feel
our selves
to
understand
in
our
Head
,
and
that
we
will
,
and
resolve
,
and
love
,
and
hate
,
and
pity
in
our
Heart
,
almost
as
plainly
as
we
find
our selves
see
with
our
Eyes
,
or
hear
with
our
Ears
:
I
feel
the
propensions
and
inclinations
of
my
Mind
as
really
as
I
feel
my
Body
to
be
cold
or
warm
.
I
find
in
my self
that
this
inward
principle
doth
exert
many
of
its
actions
intentionally
and
purposely
;
I
resolve
and
cast
about
to
remember
things
that
I
would
remember
;
I
cast
about
for
all
circumstances
that
may
revive
my
Memory
or
Reminiscence
:
When
I
command
any
Muscle
of
my
most
remote
Limb
to
move
,
it
doth
it
in
an
instant
;
in
the
moment
I
will
it
;
and
hereby
I
understand
the
motions
of
my
Mind
are
no
way
Mechanical
,
though
the
motion
of
the
Muscle
be
such
;
I
move
,
ride
,
run
,
or
speak
,
because
I
will
do
it
,
without
any
other
physical
impulse
upon
me
,
and
when
I
see
many
analogal
motions
in
Animals
,
which
though
I
cannot
call
them
voluntary
,
yet
I
see
them
spontaneous
;
I
have
reason
to
conclude
that
these
in
their
principle
are
not
simply
mechanical
,
although
a
Mouse-trap
,
or
Architas
his
Dove
moved
mechanically
,
from
an
artificial
principle
.
And
because
I
find
that
the
remotest
Muscle
in
my
Body
moves
at
the
command
of
my
Will
,
and
since
I
see
the
energy
of
my
Soul
in
every
particle
of
my
Body
,
though
not
using
intellectual
actions
in
every
part
,
yet
using
some
that
are
imperate
,
as
Local
Motion
;
some
that
are
natural
and
involuntary
,
as
the
Pulse
of
my
Heart
,
the
Circulation
of
my
Blood
,
my
Digestion
,
Sanguification
,
Distribution
Augmentation
:
And
because
at
the
same
time
I
understand
,
consider
,
determine
,
speak
,
walk
,
digest
,
and
exercise
,
as
well
intelectual
,
imperate
and
involuntary
actions
,
and
all
from
the
same
vital
Principle
,
though
operating
differently
in
several
Faculties
and
Operations
:
I
therefore
experimentally
feel
that
my
Soul
,
though
it
hath
the
residence
of
the
exercise
of
his
nobler
Faculties
in
my
Head
and
Heart
,
yet
it
pervades
my
whole
Body
,
and
exerciseth
Vital
Offices
,
proportionate
to
the
Exigences
or
Use
of
every
part
,
the
Flesh
,
the
Bones
,
the
Blood
,
the
Spirits
,
Nerves
,
Veins
,
Arteries
,
Seminal
Parts
;
and
this
I
feel
to
be
through
my
whole
Body
,
and
if
I
find
any
part
of
my
Body
be
so
mortified
as
it
becomes
like
a
rotten
Branch
of
a
Tree
,
whether
it
be
Nerve
or
Joint
,
whereby
that
principle
cannot
communicate
it self
to
it
,
it
putrifies
and
corrupts
,
and
is
not
participant
of
the
motion
or
influence
derived
from
my
Soul
,
because
it
is
now
no
longer
in
it
to
quicken
it
.
And
as
I
find
my
whole
Body
the
Province
or
Territory
of
my
Soul
;
in
which
it
universally
acts
according
to
the
different
organization
and
use
of
every
part
,
so
I
find
that
my
Soul
,
as
to
its
substantial
existence
,
is
confined
within
the
precints
of
it
,
and
doth
not
physically
act
without
it
;
and
by
all
this
I
learn
,
that
my
Soul
,
if
it
be
a
Spirit
,
may
be
circumscribed
within
the
compass
of
a
determinate
space
,
that
though
it
be
a
Spirit
,
yet
its
operations
while
it
is
in
the
Body
,
may
be
,
if
not
altogether
,
yet
in
a
great
measure
,
organical
.
I
understand
,
remember
and
reason
better
in
my
health
,
than
in
my
sickness
;
and
better
in
my
riper
years
,
than
when
I
was
a
Child
,
and
had
my
organical
Parts
less
digested
and
inconcocted
:
And
though
it
be
a
Spirit
,
yet
I
find
it
is
no
inconvenience
to
have
some
analogy
,
at
least
of
co-extension
,
with
my
Body
.
And
although
it
may
be
a
simple
Spirit
,
and
univocally
and
essentially
the
same
,
as
well
in
my
Toe
,
as
my
Head
,
yet
according
to
the
variety
of
the
disposition
and
organization
of
the
several
parts
of
my
organical
Body
,
it
exerciseth
variety
of
operations
;
the
same
Soul
that
understands
in
the
Brain
,
and
sees
in
the
Eye
,
and
hears
in
the
Ear
,
neither
understands
,
nor
sees
,
nor
hears
in
the
Fingers
,
but
moves
and
feels
.
These
and
many
such
Perceptions
I
have
touching
that
principle
of
Life
,
Sense
and
Intellection
within
me
;
and
of
these
I
have
as
great
a
certainty
as
possibly
I
can
have
of
any
thing
in
the
world
.
First
,
Although
I
cannot
immediately
have
any
immediate
sight
of
my
Soul
,
or
of
its
immediate
operations
,
or
internal
actings
,
yet
I
sensibly
see
and
feel
the
effects
thereof
with
as
great
an
evidence
and
demonstration
that
it
is
such
,
as
if
I
saw
the
Principle
it self
,
and
its
immediate
operations
.
I
sensibly
see
and
feel
that
my
Hand
or
Foot
moves
upon
the
command
of
that
principle
within
me
:
And
when
that
principle
is
removed
by
a
total
deprivation
,
as
Death
;
or
by
a
partial
deprivation
,
as
in
a
mortified
Limb
or
Member
;
or
by
a
temporary
suspension
,
as
in
an
Apoplexy
or
Deliquium
Animi
;
I
am
sure
there
is
no
such
motion
,
because
that
principle
is
absent
in
Death
,
or
its
operation
suspended
in
case
of
such
Diseases
:
It
was
therefore
a
principle
that
was
within
,
distinct
from
my
Body
,
that
while
it
was
there
,
exerted
this
Empire
,
and
was
obeyed
in
it
.
Secondly
,
In
those
actings
of
my
Soul
,
which
are
not
in
themselves
perceptible
by
any
sensible
effect
,
yet
I
have
as
firm
and
certain
an
evidence
that
they
are
such
,
as
if
I
had
a
sensible
perception
of
them
:
When
I
think
,
or
understand
,
or
remember
,
or
abstract
,
or
divide
,
or
define
,
or
purpose
,
or
will
,
it
is
most
certain
these
effects
or
intrinsick
operations
of
my
mind
are
not
possibly
perceptible
by
my
sight
,
or
hearing
,
or
taste
,
or
smell
,
or
feeling
;
they
are
objects
of
such
a
nature
,
that
fall
not
under
any
perception
of
any
of
those
Senses
;
yet
I
am
as
certain
,
if
not
much
more
certain
,
that
I
do
think
,
or
remember
,
or
abstract
,
or
reason
,
or
resolve
,
or
will
,
as
that
I
hear
,
or
see
,
or
feel
;
and
I
do
as
certainly
know
before
I
write
,
what
I
am
now
writing
,
that
I
think
or
reason
touching
the
things
I
am
writing
,
or
that
I
resolve
or
purpose
to
write
them
,
as
I
am
certain
that
I
have
written
them
when
I
have
written
them
;
for
the
motions
of
my
mind
are
as
certainly
obvious
to
a
perception
in
me
answerable
to
them
(
which
I
call
the
reflex
act
of
the
Soul
,
or
the
turning
of
the
intellectual
eye
inward
upon
its
own
actions
)
as
the
motions
or
rather
passions
of
my
Sense
are
certainly
obvious
to
my
Sense
;
I
see
the
Object
,
and
I
perceive
that
I
see
it
:
And
therefore
though
he
was
a
little
too
positive
that
said
,
Ego
cogito
,
was
,
as
it
were
,
primum
cognitum
,
yet
certainly
herein
he
was
irrefragably
true
,
that
there
cannot
be
any
thing
more
certain
and
evident
to
a
man
that
thinks
,
than
that
he
doth
think
;
and
yet
that
Thinking
is
not
perceptible
by
any
of
our
five
Senses
.
Thirdly
,
But
there
is
yet
a
farther
opportunity
of
very
much
certainty
in
that
knowledge
that
a
man
may
have
of
himself
,
and
of
those
things
concerning
himself
;
by
that
conversation
,
by
the
help
of
speech
or
signs
that
he
hath
,
or
may
have
with
other
men
.
Man
only
,
of
all
visible
Creatures
,
having
this
priviledge
of
communicating
his
thoughts
and
conceptions
by
instituted
signs
of
speech
or
writing
;
and
by
this
a
man
acquires
a
threefold
superadded
certainty
of
what
he
may
or
doth
know
concerning
himself
:
Namely
,
1.
He
thereby
knows
that
there
is
a
specifical
Identity
between
him
and
other
men
,
and
that
they
agree
in
one
common
rational
Nature
;
for
by
mutual
speech
we
find
that
we
have
both
alike
an
intellective
,
discursive
Faculty
,
as
I
do
reason
,
so
doth
he
;
as
I
divide
,
define
,
abstract
,
purpose
,
determine
,
will
,
so
doth
he
use
the
like
operations
of
his
Mind
;
and
although
oftentimes
interest
and
misapprehension
make
us
differ
in
our
conclusion
,
yet
he
endeavours
to
maintain
his
Conclusion
by
the
like
method
of
Reason
and
discursive
Ratiocination
as
I
do
;
and
most
times
when
prejudice
and
misapprehensions
are
removed
,
that
which
seems
reasonable
to
him
,
seems
so
to
me
;
whereby
it
appears
that
we
concenter
in
one
common
Nature
,
and
that
the
Principle
of
Reason
and
Reasonable
Soul
is
common
to
us
both
,
and
that
we
meet
in
one
common
rational
Nature
.
2.
He
likewise
knows
that
as
they
concenter
in
one
common
rational
Nature
,
so
every
one
of
that
Species
,
hath
yet
an
individual
Principle
of
his
own
,
that
individuates
,
and
personally
discriminates
one
from
another
:
For
till
we
mutually
communicate
our
thoughts
by
instituted
signs
,
he
knows
not
what
I
think
or
purpose
,
nor
I
what
he
thinks
or
purposeth
.
3.
This
adds
a
certainty
to
me
that
I
am
not
deceived
in
those
reflections
that
I
make
upon
my self
,
and
the
collections
I
make
from
them
;
for
as
I
do
find
I
think
,
I
reason
,
abstract
,
divide
,
define
,
purpose
,
so
I
find
by
the
help
of
Speech
and
Signs
that
he
hath
the
very
like
internal
operations
;
and
as
I
do
find
that
those
do
arise
from
a
principle
different
and
distinct
from
that
moles
Corporea
which
I
have
,
so
I
find
that
he
hath
the
same
perception
of
the
original
of
these
internal
operations
,
and
attributes
them
to
a
Principle
in
him
distinct
from
the
Body
:
So
that
if
I
might
have
any
imaginable
doubt
of
those
reflexed
perceptions
which
I
have
touching
those
appropriate
operations
of
my
own
Mind
,
I
am
confirmed
in
them
,
because
I
find
the
like
perceptions
in
all
the
men
I
converse
with
.
And
thus
far
touching
the
third
Commendable
in
the
search
of
our selves
,
namely
,
Certainty
and
Evidence
.
4.
The
fourth
advantage
of
this
subject
and
the
knowledge
thereof
is
,
the
profit
and
usefulness
thereof
:
Next
to
the
knowledge
of
Almighty
God
,
and
our
Blessed
Saviour
,
and
the
Sacred
Scriptures
,
there
is
not
any
subject
in
the
World
that
is
more
necessary
and
useful
to
be
known
than
the
Humane
nature
,
with
those
incidents
that
do
necessarily
fall
into
that
consideration
;
and
of
all
the
knowledge
that
relates
to
man
,
there
is
nothing
of
greater
moment
or
use
to
be
known
than
Man
under
the
Physical
notion
of
his
Body
and
Soul
,
and
both
united
together
.
And
the
usefulness
of
this
Consideration
distributes
it self
into
these
two
kinds
;
Usefulness
in
reference
to
Speculation
or
Knowledge
,
and
Usefulness
in
relation
to
Practice
or
Exercise
.
1.
Touching
the
Speculative
Usefulness
there
is
this
to
be
said
,
that
there
is
in
the
contemplation
of
Man
a
means
of
discovery
and
explication
of
very
great
and
momentous
truths
.
And
although
possibly
the
very
same
truths
may
be
elicited
,
and
in
some
measure
explicated
by
parallel
Phaenomena
in
the
contemplation
of
Animals
,
yet
they
are
more
clearly
and
eminently
evidenced
in
the
contemplation
of
Man
,
who
,
by
how
much
the
more
excellent
and
noble
a
Creature
he
is
above
Brutes
,
and
by
how
much
he
is
the
more
observable
to
himself
than
they
can
be
,
by
to
much
the
more
useful
and
excellent
is
the
knowledge
of
himself
.
Now
these
Speculative
truths
which
I
shall
chuse
to
instance
in
shall
be
these
.
1.
The
due
contemplation
of
the
Humane
nature
doth
by
a
necessary
connexion
and
chain
of
Causes
,
carry
us
up
to
the
unavoidable
acknowledgement
of
the
Deity
;
because
it
carries
every
thinking
man
to
an
original
of
every
successive
individual
thereof
by
a
course
of
generation
,
till
it
come
to
a
common
Parent
of
the
whole
Species
,
the
immediate
workmanship
of
the
Glorious
God
.
2.
Consequently
,
it
gives
every
considering
man
a
sound
and
full
conviction
that
the
efficient
of
this
first
Parent
of
Mankind
,
is
a
most
wise
,
most
powerful
and
beneficent
Being
.
For
the
true
prospect
of
the
Humane
Fabrick
in
its
essential
and
integral
parts
,
in
the
fabrick
of
his
Body
,
and
the
faculties
and
operation
of
his
Soul
must
needs
convince
any
man
of
ordinary
reason
,
that
can
observe
but
clear
and
evident
consequences
,
that
the
Efficient
that
first
made
this
first
root
of
Mankind
was
not
only
an
intelligent
Being
,
but
a
Being
of
most
admirable
Power
,
Wisdom
,
and
Goodness
;
for
such
this
effect
doth
necessarily
declare
its
Efficient
to
be
.
3.
As
the
contemplation
of
the
Origination
of
the
Species
of
Mankind
gives
us
an
assurance
of
the
Existence
of
the
first
Cause
,
and
of
his
Attribute
of
Wisdom
,
Power
,
and
Goodness
;
so
the
contemplation
of
the
secondary
origination
of
Mankind
,
or
the
production
of
the
Individuals
by
generation
gives
us
an
evidence
of
the
like
power
,
wisdom
,
and
goodness
of
God
,
and
a
little
Emblem
of
the
Divine
Power
in
the
Creation
of
the
World
.
Any
man
that
attentively
considers
the
progress
of
the
generative
production
of
mankind
,
will
find
,
that
this
goodly
and
noble
Creature
called
Man
hath
its
gradual
formation
and
complement
from
a
small
,
almost
imperceptible
vital
principle
,
which
by
the
Divine
institution
is
endued
with
such
a
regular
,
orderly
,
and
unerring
power
,
that
from
most
inconsiderable
and
unlikely
materials
builds
up
gradually
the
goodly
frame
of
the
Body
,
cloaths
it self
with
it
,
and
exerciseth
an
admirable
Oeconomy
over
it
:
And
this
it
doth
not
by
such
a
kind
of
choice
,
deliberation
and
forecast
as
the
Watch-maker
makes
his
Watch
;
for
as
yet
this
vital
rational
principle
doth
not
exercise
an
actual
ratiocination
or
discursive
deliberation
,
neither
hath
those
organs
of
Heart
,
and
Brain
,
and
Spirits
,
and
Vessels
(
by
the
help
of
which
we
exercise
our
Acts
of
Reason
)
till
it
hath
made
and
framed
them
.
And
yet
this
admirable
Frame
is
immediately
wrought
by
this
little
particle
which
we
call
the
Soul
,
and
moulded
,
formed
and
perfected
with
an
incomparable
and
unerring
dexterity
,
skill
,
elegance
,
and
curiosity
more
and
greater
than
the
most
exquisite
Artist
can
shew
in
the
most
polished
piece
of
Artificial
work
.
Now
if
this
little
spark
of
Life
that
in
this
work
of
generation
and
formation
is
Vicarius
Dei
,
the
Instrument
of
his
power
and
wisdom
;
if
this
little
imperceptible
Archeus
is
endowed
by
the
Divine
power
,
wisdom
,
and
institution
with
this
admirable
,
regular
,
and
effective
power
out
of
so
small
,
inconsiderable
and
unlikely
materials
to
mould
up
and
fashion
the
goodly
Fabrick
of
Humane
Nature
,
and
to
perfect
it
for
a
complete
habitation
for
it self
,
wherein
to
exercise
its
most
excellent
oeconomy
and
operations
;
if
this
Pusillus
divinae
lucis
radius
,
ex
tantilla
&
tam
improbabili
materiae
particula
mirandam
naturae
humanae
fabricam
tam
affabrè
,
eleganter
,
&
inerrabundè
formaverit
.
If
we
find
in
so
small
a
particle
of
a
created
Being
this
admirable
energy
,
why
should
we
make
a
question
whether
that
God
that
at
first
gave
this
admirable
energy
to
the
Soul
to
frame
so
goodly
a
piece
out
of
matter
so
near
to
nothing
,
should
not
have
power
to
create
a
World
of
matter
out
of
nothing
.
2.
Again
,
since
I
do
see
as
plainly
as
I
see
my
Paper
that
I
now
write
upon
,
that
this
fabrication
of
the
Humane
Body
is
the
immediate
work
of
a
Vital
principle
that
prepareth
,
disposeth
,
digesteth
,
distributeth
and
formeth
the
first
rudiments
of
the
Humane
nature
when
it
is
no
bigger
than
a
little
Bean
;
that
afterwards
gradually
augmenteth
and
perfecteth
it
to
the
goodly
complement
of
a
Man
:
And
the
same
thing
I
see
in
the
first
rudiments
of
all
generations
as
well
vegetable
as
animal
.
It
doth
give
to
me
(
notwithstanding
all
the
bold
confidence
and
conjectures
of
Epicurus
,
and
those
that
follow
him
as
far
as
for
shame
they
durst
)
I
say
it
doth
give
me
not
only
an
undeniable
evidence
,
but
an
exemplar
in
analogy
and
explication
,
that
the
coalition
of
the
goodly
frame
of
the
Universe
was
not
the
product
of
chance
,
or
fortuitous
concourse
of
particles
of
matter
,
nor
the
single
effect
of
matter
and
motion
;
but
of
the
most
wise
and
powerful
ordination
of
the
most
wise
and
glorious
God
,
who
thus
ordered
the
World
,
and
instituted
that
Rule
,
Order
,
or
Law
which
we
call
Nature
to
be
the
Law
of
its
future
being
and
operation
;
if
I
see
that
the
Coagmentation
of
a
Man
,
nay
of
a
Chicken
or
a
grain
of
Wheat
is
not
by
casualty
,
but
the
wise
and
powerful
God
hath
committed
the
Coagmentation
,
Disposition
,
and
Formation
thereof
to
their
Seminal
Principles
,
tanquam
Vicariis
&
substitutis
Divini
Numinis
Instrumentis
,
as
it
were
to
Vicegerents
and
subservient
Instruments
of
the
Deity
:
I
have
no
reason
to
think
that
the
goodly
Frame
of
the
Universe
was
the
production
of
Chance
,
or
Accident
,
or
bare
Matter
,
or
its
casual
motion
or
modification
thereof
;
but
that
the
same
was
the
Contrivance
and
Work
of
the
Great
,
Wise
,
and
Glorious
God
,
as
a
Work
in
a
great
measure
answerable
to
the
Excellency
of
such
an
Efficient
.
3.
Again
,
I
find
a
sort
of
Men
that
pretend
to
much
severity
of
Wit
,
and
would
be
thought
too
wise
to
be
imposed
upon
by
Credulity
,
where
they
think
they
have
not
evidence
enough
of
Sense
or
Reason
to
convince
them
;
that
would
be
thought
to
be
Men
above
the
common
rate
;
these
have
gone
about
,
as
far
as
they
durst
,
to
exclude
God
out
of
the
World
,
and
pity
those
Men
as
troubled
with
Credulity
,
and
of
weak
Parts
,
that
believe
the
Regiment
of
Divine
Providence
;
a
business
that
they
think
,
or
pretend
to
think
may
be
made
use
of
to
impose
upon
the
weaker
part
of
Mankind
,
think
it
a
Fiction
,
and
such
as
is
utterly
inexplicable
to
the
satisfaction
of
a
reasonable
and
impartial
judgment
.
Now
the
due
contemplation
of
the
Humane
Nature
,
and
that
Oeconomy
that
the
Active
Principle
in
it
ordinarily
called
the
Soul
doth
exercise
therein
to
my
Understanding
,
gives
me
both
a
reasonable
evidence
of
the
Divine
Providence
governing
the
World
,
and
a
fair
explication
of
it
to
me
.
I
mean
not
in
this
place
to
examine
the
truth
or
falsity
of
the
Plurality
of
Subordinate
Forms
,
or
whether
there
be
two
or
three
distinct
Substantial
Forms
or
Souls
in
Man
,
whereby
he
is
Vivens
,
Sentiens
,
&
Intelligens
;
for
they
are
proper
for
a
farther
Examination
in
their
proper
place
:
But
at
present
I
do
suppose
,
that
that
one
Soul
,
whereby
Man
is
constituted
in
Esse
Hominis
,
is
the
single
Principle
of
all
his
operations
of
Life
,
Sense
,
and
Intellection
;
because
,
as
to
this
purpose
which
I
am
now
upon
,
it
comes
all
to
one
whether
there
be
a
Unity
or
Plurality
of
Subordinate
Forms
,
or
of
Souls
in
the
Humane
Nature
.
I
say
therefore
,
in
the
Humane
Fabrick
we
may
observe
two
kinds
of
Forms
,
if
I
may
so
call
them
;
the
one
,
the
Forma
Corporis
,
as
such
whereby
it
hath
those
Properties
or
Operations
which
are
common
to
Bodies
of
the
like
make
or
composition
;
whereby
it
is
weighty
and
descends
as
other
Bodies
,
it
is
figured
,
it
hath
dimensions
and
qualities
common
to
other
Bodies
;
it
hath
in
it
some
parts
more
active
and
fiery
,
others
more
passive
and
waterish
,
or
earthy
;
it
hath
its
tendencies
to
corruption
and
dissipation
:
And
though
after
the
separation
of
the
Soul
from
the
Body
,
it
perchance
loseth
some
of
those
particular
Qualities
,
Figurations
and
Properties
that
it
had
before
,
yet
it
retaineth
many
of
them
;
for
many
of
these
Proprieties
of
a
Body
as
such
,
do
not
depend
upon
the
Specifical
Form
of
the
Humane
Nature
as
such
:
Again
,
there
is
in
this
Body
a
certain
Active
Specifical
Form
,
whereby
it
is
constituted
in
Esse
Hominis
,
which
hath
in
it
,
and
doth
communicate
to
the
Body
certain
operations
specifical
to
it
;
by
this
he
exerciseth
those
operations
which
either
flow
from
or
are
communicated
by
that
Form
,
as
Life
,
Sense
,
Intellection
,
Volition
,
and
the
like
:
And
though
Life
and
Sense
be
common
to
Man
and
Brutes
,
and
their
operations
in
many
things
alike
,
yet
by
this
Form
he
lives
the
Life
of
a
Man
and
not
of
a
Brute
,
and
hath
the
Sense
of
a
Man
and
not
of
a
Brute
:
For
there
is
no
such
thing
as
Animal
,
or
Vivens
,
not
determined
unto
some
particular
Species
,
as
there
is
no
such
thing
as
a
Man
not
determined
in
some
individual
:
For
Universals
are
but
Notions
and
Entia
Rationis
,
having
their
existence
only
in
the
understanding
power
,
and
not
in
reality
.
And
these
Operations
and
Faculties
of
Humane
Life
,
Humane
Sense
,
and
Humane
Understanding
and
Volition
flow
not
from
the
corporeal
Moles
,
but
from
some
other
active
regent
Principle
that
resides
in
the
Body
,
and
governs
it
whiles
it
lives
,
which
we
call
the
Soul
.
And
therefore
although
the
corporeal
Moles
after
some
kinds
of
Deaths
retain
the
same
bulky
Integrals
,
the
same
Figure
,
Colour
,
and
many
other
accidents
;
yet
the
Soul
being
removed
,
the
Faculties
and
Operations
of
Life
,
Sense
,
and
Intellection
cease
from
that
Moles
corporea
,
and
are
no
longer
in
it
.
This
Principle
of
Life
,
Sense
,
and
Intellection
in
Man
called
the
Soul
,
hath
the
Body
as
its
Province
and
Districtus
,
wherein
it
exerciseth
these
Faculties
and
Operations
:
and
we
shall
find
the
Actions
which
are
performed
by
it
in
the
Body
are
of
three
kinds
or
natures
;
1.
Some
are
immanent
,
and
not
terminated
immediately
in
any
external
or
corporeal
action
.
2.
Some
are
transient
and
spontaneous
,
terminating
in
the
Body
,
or
some
parts
or
motions
thereof
.
3.
Some
transient
,
but
involuntary
,
and
exercised
and
terminated
in
or
upon
the
Body
.
These
seem
to
be
the
several
kinds
of
Actions
of
the
Soul
,
at
least
relating
to
the
Regiment
and
Oeconomical
Government
of
the
Soul
upon
the
Body
.
1.
The
internal
and
immanent
Faculties
and
Acts
of
the
reasonable
Soul
(
besides
those
of
Common
Sense
,
Phantasie
,
Memory
,
Passion
and
Appetite
,
common
to
Men
and
inferiour
Animals
)
are
Intellect
and
Will
;
and
the
proper
Acts
of
the
Intellect
are
Intellection
,
Deliberation
,
and
Determination
or
Decision
:
The
proper
Acts
of
the
Will
are
Volition
,
Nolition
,
Choice
,
Purpose
or
Resolution
,
and
Command
in
relation
to
Subordinate
Faculties
:
And
although
there
be
many
actings
both
of
the
Intellect
and
Will
that
are
relative
to
other
things
or
objects
than
what
immediately
concern
the
Microcosm
it self
;
yet
the
principal
part
of
that
analogical
Providence
that
the
Soul
exerciseth
in
relation
to
the
Microcosm
or
Humane
Compositum
are
Intellection
,
Deliberation
,
and
Determination
in
the
Understanding
;
and
Choice
,
Volition
,
Nolition
,
and
Purpose
in
the
Will
;
and
these
do
or
should
regularly
precede
all
those
imperate
Acts
of
the
Soul
that
relate
to
the
Compositum
:
Before
I
write
,
or
speak
,
or
go
a
journey
,
or
eat
,
or
any
the
like
action
,
there
is
the
deliberation
of
the
Understanding
,
whether
I
shall
do
this
action
;
the
decision
of
the
Understanding
,
that
it
is
fit
to
be
done
;
the
choice
of
the
Will
to
do
it
,
the
purpose
of
the
Will
that
it
shall
be
done
:
And
although
many
times
the
distinction
of
these
several
procedures
of
the
Soul
do
not
always
appear
distinct
,
especially
in
sudden
or
ordinary
actions
,
which
seem
to
have
but
one
act
antecedent
to
the
thing
done
,
namely
,
the
willing
of
it
to
be
done
;
yet
in
actions
of
weight
and
importance
all
these
have
their
distinct
order
and
procedure
.
For
although
in
the
most
incomprehensible
and
perfect
Will
of
Almighty
God
there
is
no
such
succession
of
procedure
;
yet
in
the
operations
of
the
rational
Soul
that
is
linked
to
the
Body
,
there
is
ordinarily
that
successive
procedure
of
those
immanent
acts
of
the
Soul
that
relate
to
any
thing
to
be
done
.
This
therefore
is
the
first
part
of
that
analogical
Providence
that
the
Soul
exerciseth
in
relation
to
the
Body
,
namely
,
deliberation
or
counsel
,
and
decision
in
the
Intellect
;
and
choice
and
purpose
in
the
Will.
2.
The
next
Act
,
which
immediately
succceds
Purpose
,
is
the
Command
that
is
given
by
the
volitive
Faculty
of
the
Soul
,
and
the
Execution
thereof
:
and
herein
are
considerable
,
First
,
The
Power
commanding
,
which
is
the
Will
,
now
determined
by
purpose
or
resolution
.
Secondly
,
The
things
to
which
these
commands
relate
,
or
the
Object
of
them
;
which
in
relation
to
the
Body
is
in
effect
nothing
but
motion
of
the
Spirits
,
Nerves
,
Muscles
,
parts
of
the
Body
,
or
the
entire
Compositum
;
by
virtue
of
this
command
the
Muscles
,
the
Hand
,
the
Eye
,
the
Tongue
perform
those
imperate
commands
of
the
Will
;
I
do
not
digest
,
sanguifie
,
nor
my
Heart
move
,
nor
my
Blood
circulate
,
nor
my
Meat
digest
by
any
immediate
command
of
my
Will
;
but
I
eat
,
I
drink
,
I
move
my
Eye
,
my
Hand
,
my
Muscles
,
my
whole
Body
in
pursuance
of
this
command
of
my
Will
.
Thirdly
,
The
executive
Instrument
of
this
command
mediately
are
my
Nerves
and
Muscles
,
but
immediately
those
subtil
,
invisible
and
forcible
Engins
which
we
call
the
Animal
Spirits
;
these
being
the
most
subtil
parts
in
Nature
,
and
parts
of
matter
subtilized
,
next
in
degree
of
purity
to
that
Soul
that
commands
them
,
are
in
their
nature
proper
,
fit
,
and
suitable
to
be
the
first
recipients
of
the
Empire
of
the
Soul
;
they
are
the
nimblest
,
agil
,
strongest
Instruments
,
fittest
to
be
executive
of
the
commands
of
the
Soul
;
they
are
a
middle
nature
between
the
Soul
and
the
Body
,
the
nexus
animae
to
the
Body
;
and
these
subtil
Messengers
speedily
dispatch
themselves
through
the
Nerves
to
the
Muscles
,
which
are
by
these
Spirits
and
the
native
Indoles
that
is
in
them
and
the
exact
texture
of
them
fitted
to
move
those
Integrals
of
the
Body
to
which
they
serve
;
and
as
the
Spirits
shot
through
the
Nerves
are
the
first
and
immediate
Instruments
of
the
Soul
in
its
imperate
acts
,
so
the
Muscles
are
as
it
were
the
Instruments
of
the
Spirits
,
or
the
remote
Instruments
of
these
imperate
motions
:
And
by
this
means
the
Soul
hath
the
actual
imperium
and
command
of
all
those
motions
of
the
Body
which
are
spontaneous
or
capable
of
being
commanded
by
the
volitive
Power
of
the
Soul
;
't
is
by
this
the
Eye-lid
opens
or
shuts
,
the
Eye
is
converted
to
this
or
that
object
,
the
Lungs
are
intended
or
remitted
,
the
Tongue
speaks
,
the
Hand
strikes
or
moves
,
the
Foot
walks
,
the
Mouth
opens
or
shuts
,
and
all
those
spontaneous
motions
subject
to
the
Empire
of
the
Will
are
performed
:
And
though
I
chuse
my
Instance
in
the
subject
in
hand
,
yet
the
like
imperate
motions
are
in
Brutes
and
Animals
,
though
not
by
the
Empire
of
Will
,
which
they
have
not
,
yet
by
a
Faculty
that
moves
in
many
things
spontaneously
in
some
analogy
and
adumbration
of
the
Empire
of
the
Will
in
Man
,
but
incomparably
below
it
both
in
perfection
and
freedom
.
3.
Again
,
there
be
very
many
Operations
,
that
although
they
flow
from
this
active
Principle
,
yet
they
are
not
acts
that
are
imperate
by
the
Will
,
but
they
are
in
a
manner
natural
and
unvoluntary
;
and
therefore
I
call
them
sometimes
Involuntary
,
sometimes
Natural
,
and
they
are
very
many
and
various
;
such
are
many
of
the
acts
of
Sense
,
especially
the
external
.
Though
I
do
by
the
Empire
of
my
Will
direct
the
Motion
or
Acies
of
my
Organ
to
this
or
that
Object
,
yet
my
Eye
,
my
Ear
,
my
Touch
,
my
Smell
,
my
Tast
exercise
their
office
of
perception
upon
the
Object
duly
applied
to
them
,
without
any
act
of
my
Will
commanding
them
so
to
do
when
they
are
joyned
to
their
Object
:
So
my
Heart
moves
,
my
Blood
circulates
,
my
Meat
digests
,
my
Body
is
augmented
,
without
any
intention
of
mind
to
assist
their
actings
.
So
if
there
be
an
ill
humour
in
my
Body
,
or
a
wound
in
my
Hand
or
Leg
,
the
Vital
energy
of
my
Soul
thrusts
out
the
Balsamical
humour
of
my
Blood
to
heal
the
latter
,
and
useth
all
that
Oeconomy
that
is
proper
for
the
expulsion
or
subduing
of
the
former
;
sometimes
by
pustulae
or
eruptions
in
the
flesh
,
sometimes
by
sweat
,
sometimes
by
urine
,
sometimes
by
seige
;
and
all
this
it
doth
in
the
most
congruous
way
imaginable
;
so
that
the
best
Physicians
have
not
better
direction
ordinarily
in
their
applications
,
than
to
follow
Nature
in
those
motions
.
And
all
this
is
done
most
exquisitely
,
and
yet
without
any
deliberation
or
rational
decision
of
the
Understanding
or
Empire
of
the
Will
in
relation
to
those
Natural
motions
.
I
shall
only
therefore
observe
concerning
these
Involuntary
motions
,
1.
That
though
they
are
without
any
dictamen
Rationis
,
yet
they
are
done
in
a
way
of
as
great
congruity
to
its
end
,
as
if
they
were
directed
by
the
wisest
counsel
of
the
wisest
Soul
;
and
it
is
reason
good
it
should
,
for
it
is
a
standing
and
most
wise
Law
of
exercise
planted
by
the
most
wise
God
in
this
Vital
Principle
for
the
regiment
of
the
Body
:
And
therefore
though
it
be
not
directed
by
deliberation
of
the
Humane
Intellect
,
or
choice
of
Humane
Will
,
it
is
setled
,
contrived
,
implanted
and
directed
there
by
a
higher
Wisdom
,
even
the
Wisdom
of
the
most
wise
God
:
And
this
indeed
is
the
reason
of
that
Excellency
that
is
seen
in
Instincts
,
even
of
Brutes
,
and
the
Formative
process
in
generation
;
that
they
so
aptly
and
excellently
attain
their
Ends
:
namely
,
because
these
Instincts
and
Powers
are
the
immediate
Impressions
,
Signatures
and
Energies
placed
in
them
by
the
Great
and
Glorious
God
,
whose
very
foolishness
,
as
the
Apostle
tells
us
(
namely
the
seemingly
vilest
and
lowest
Impressions
of
his
Wisdom
)
is
wiser
than
men
.
2.
The
second
thing
to
be
observed
herein
,
is
,
That
those
Natural
and
Involuntary
actings
are
not
done
as
the
former
,
by
deliberation
and
formal
command
,
yet
they
are
done
by
the
virtue
,
energy
,
and
influx
of
the
Soul
,
and
the
instrumentality
of
the
Spirits
as
well
as
those
Imperate
acts
before
spoken
of
;
wherein
we
see
the
immediate
empire
of
the
Soul
:
That
Soul
that
moves
my
hand
,
my
tongue
,
my
foot
by
way
of
express
command
and
empire
;
digests
,
sanguifies
,
carnifies
,
excerts
and
doth
all
those
Involuntary
operations
by
it
influence
and
presence
:
remove
but
the
Soul
,
there
is
no
more
digestion
,
sanguification
,
or
any
other
acts
of
that
kind
,
than
there
is
speech
in
the
tongue
.
And
although
in
some
Insects
there
appears
a
palpitation
of
the
Heart
for
some
little
space
after
it
is
severed
from
the
Body
;
and
in
Chicken
and
other
Fowl
,
after
the
separation
of
the
Head
from
the
Body
there
is
a
motion
of
the
parts
divided
,
yet
it
lasts
not
long
,
and
they
are
but
the
irregular
and
convulsive
motions
or
struglings
of
those
Spirits
which
could
not
so
hastily
dismiss
themselves
from
the
vessels
wherein
they
were
inclosed
.
I
would
now
observe
some
generals
in
relation
to
this
Adumbration
of
Providence
and
analogical
Oeconomy
of
the
Soul
in
the
Body
,
which
are
these
:
1.
That
this
analogical
Providence
of
the
Soul
in
relation
to
its
Province
the
Compositum
or
Microcosm
is
universal
to
every
part
of
it
;
there
is
not
the
most
inconsiderable
particle
of
Flesh
,
Bone
or
Artery
,
not
the
smallest
Capillary
Vein
but
it
is
present
with
,
and
auxiliary
to
it
,
according
to
its
use
and
exigence
,
and
the
congruity
of
its
constitution
;
it
accommodates
it self
to
the
Eye
for
seeing
,
to
the
Ear
for
hearing
;
and
though
it
accommodate
not
it self
to
the
Finger
in
those
exertings
of
those
Senses
of
Seeing
or
Hearing
,
yet
it
equally
accommodates
it self
to
those
remote
and
small
Organs
as
perfectly
in
relation
to
Feeling
,
and
to
those
motions
that
are
suitable
to
them
.
2.
That
even
those
Exertions
of
the
active
Energy
of
the
Soul
that
seem
most
remote
from
the
deliberation
of
the
Understanding
and
immediate
active
Empire
of
the
Will
,
are
guided
and
directed
with
all
imaginable
congruity
to
their
several
Ends
and
Uses
.
3.
That
this
very
same
individual
Soul
may
,
and
oftentimes
doth
exert
all
those
operations
at
the
same
time
without
any
difficulty
or
confusion
:
At
the
same
time
I
think
,
I
deliberate
,
I
purpose
,
I
command
:
in
inferiour
Faculties
;
I
walk
,
I
see
,
I
hear
,
I
digest
,
I
sanguifie
,
I
carnifie
,
my
Lungs
move
swifter
or
slower
by
the
empire
and
command
of
my
Will
,
my
Heart
moves
naturally
by
the
motion
of
Palpitation
,
my
Blood
by
the
motion
of
Circulation
,
Excretion
,
Perspiration
;
my
Guts
by
the
motion
of
Vermiculation
,
my
Stomach
and
Intestines
digest
,
the
good
ejects
and
expulses
the
bad
,
my
Disease
is
resisted
and
expelled
,
my
Wound
cured
,
and
a
thousand
more
concurrent
,
coincident
Motions
;
and
all
these
performed
at
the
same
time
by
the
Power
,
Energy
and
Oeconomy
of
one
individual
Soul
;
and
yet
all
this
done
easily
,
and
sweetly
,
and
perfectly
;
without
either
lassitude
,
confusion
,
or
perturbation
.
And
all
this
done
by
a
little
spark
of
Life
,
which
in
its
first
appearance
might
be
inclosed
in
the
hollow
of
a
Cherry-stone
;
yet
this
little
active
Principle
as
the
Body
increaseth
and
dilateth
,
evolveth
,
diffuseth
and
expandeth
if
not
his
Substantial
Existence
,
yet
his
Energy
and
Virtue
,
to
the
utmost
confines
of
his
little
Province
and
every
particle
and
atom
thereof
;
yea
and
it
is
of
that
absolute
necessity
that
it
should
do
so
,
that
without
it
the
Compositum
would
be
dissolved
,
and
the
Body
dissipated
into
corruption
and
its
first
principles
,
as
we
see
it
falls
out
suddenly
after
the
separation
of
the
Soul
from
the
Body
:
As
the
Body
could
not
be
reduced
into
that
orderly
frame
in
which
it
is
constituted
,
without
the
Plastick
and
Formative
power
of
the
Soul
,
so
it
could
never
be
upheld
in
that
state
of
Order
and
Convenience
without
the
continued
Influence
of
the
Soul
:
The
latter
is
as
absolutely
necessary
for
its
continuance
and
conservation
,
as
the
former
for
its
constitution
.
I
easily
foresee
two
Objections
against
the
Method
proposed
;
1.
That
the
Hypothesis
it self
is
not
sufficiently
evidenced
:
How
do
we
know
that
this
Oeconomy
is
the
effect
of
a
Power
,
or
Nature
,
or
Being
distinct
from
the
Body
?
and
why
may
it
not
be
the
result
of
this
Disposition
,
Harmony
,
or
Contemperation
of
qualities
or
parts
of
that
Matter
that
constitutes
the
Body
?
2.
And
if
it
be
,
what
need
we
magnifie
the
Humane
Nature
as
the
great
Instructer
in
this
business
;
since
we
may
with
a
little
observation
find
very
much
the
like
in
Brutes
as
well
as
Men
?
For
there
we
find
a
sensible
Perception
and
Phantasie
answering
the
Intellect
in
Man
;
an
Estimative
or
Judicial
faculty
,
an
Appetition
or
Aversation
and
Locomotive
faculty
answering
the
Will
;
and
the
very
Oeconomy
of
the
animal
Soul
or
Spirits
managing
as
well
their
spontaneous
actions
as
these
natural
or
involuntary
exertions
of
Digestion
,
Egestion
,
Circulation
,
and
the
rest
of
those
Motions
called
Involuntary
or
Natural
.
To
the
First
of
these
I
say
,
That
this
is
not
the
place
for
a
large
reduction
of
these
Operations
to
the
regiment
of
the
Soul
as
a
distinct
active
Faculty
,
distinct
from
the
Corporeal
Moles
and
its
contemperation
,
that
shall
,
God
willing
,
in
its
due
place
be
at
large
discussed
,
which
I
am
not
here
willing
to
anticipate
.
In
the
mean
time
,
let
the
Objector
but
honestly
and
impartially
examine
and
observe
Himself
,
and
he
will
need
no
other
evidence
of
this
truth
but
his
own
experience
to
satisfie
him
,
that
all
those
effects
proceed
from
an
active
,
regnant
Principle
within
him
,
distinct
from
the
Moles
corporea
,
or
the
contemperation
thereof
.
The
distemper
of
the
humours
of
the
Body
cause
sometimes
such
sickness
as
disorders
the
Phantasie
and
Reason
;
but
sometimes
though
it
distempers
the
Body
,
the
Intellective
faculty
and
operations
are
nevertheless
free
and
sound
,
as
Experience
shews
.
If
this
Objector
was
ever
under
a
Sickness
or
Distemper
of
the
latter
kind
,
let
him
give
an
account
what
it
is
that
gives
him
under
such
a
Disease
the
use
of
his
Reason
.
To
the
Second
I
need
not
say
more
than
what
I
have
before
observed
;
namely
,
1.
That
although
the
Inferiour
Natures
have
a
kind
of
Image
of
the
Humane
Nature
,
yet
it
is
less
perfect
,
and
therefore
no
equal
Instance
in
order
to
the
explication
of
what
I
herein
design
.
2.
As
it
is
less
perfect
,
so
it
is
more
distant
and
less
evident
to
us
,
than
our selves
are
or
may
be
to
our selves
;
the
Regiment
and
Oeconomy
of
our
own
Souls
in
our
Bodies
and
of
them
are
more
evident
to
us
and
perceptible
by
us
,
than
that
Regiment
and
Oeconomy
that
the
Souls
of
Brutes
exercise
in
them
,
and
therefore
fitter
to
be
made
our
Instance
of
that
which
I
go
about
thereby
to
illustrate
;
namely
,
the
possibility
,
necessity
and
explication
of
the
Divine
Providence
in
the
governing
and
influencing
of
the
Universe
and
all
the
parts
thereof
;
which
I
shall
in
the
next
place
prosecute
in
the
Analogy
that
this
small
Regnant
Principle
bears
within
its
little
Province
to
the
Divine
Regiment
of
the
Universe
.
Sic
parvis
componere
magna
.
I
come
therefore
to
the
illustration
of
the
Divine
Providence
,
and
Regiment
of
the
World
by
the
foregoing
Emblem
thereof
.
1.
By
this
smaller
Instance
of
this
Regiment
of
this
lesser
World
by
the
immediate
presidency
of
the
Soul
,
it
seems
evident
that
it
is
no
way
impossible
but
that
the
greater
World
may
be
governed
by
the
Divine
Wisdom
,
Power
,
and
Providence
.
It
is
true
,
there
are
these
two
disparities
between
these
,
namely
,
the
greater
World
and
the
lesser
:
The
greater
World
is
of
a
more
vast
extent
;
and
again
,
the
Integrals
and
Parts
thereof
are
of
greater
multiplicity
and
variety
;
but
neither
of
these
are
any
impediment
,
because
the
Regent
thereof
is
of
an
infinite
immensity
more
than
commensurate
to
the
extent
of
the
World
,
and
such
as
is
most
intimately
present
with
all
the
Beings
of
the
World
,
and
of
an
infinite
Understanding
,
Wisdom
,
and
Power
that
is
able
to
apply
it self
to
every
created
Being
,
and
therefore
without
any
difficulty
equally
able
to
govern
the
whole
and
every
part
thereof
:
This
we
see
in
Natural
agents
;
that
little
spark
of
Life
,
the
Soul
,
that
exerciseth
its
regiment
upon
an
Infant
of
a
span
long
,
when
the
Body
is
grown
to
its
due
stature
,
and
together
with
the
extension
of
the
Body
this
little
Vital
particle
evolves
and
diffuseth
it self
to
the
extent
of
the
enlarged
Body
,
governs
it
with
the
same
facility
as
it
did
before
that
extension
.
And
the
sensible
Soul
of
a
vast
Whale
exerciseth
its
regiment
to
every
part
of
that
huge
structure
with
the
same
efficacy
and
facility
as
the
Soul
of
a
Fly
or
a
Mite
doth
in
that
small
and
almost
imperceptible
dimension
to
which
it
is
consigned
.
For
the
Soul
is
expanded
and
evolved
,
and
present
to
every
part
and
the
uttermost
extremity
of
the
greater
as
well
as
the
lesser
Animal
.
And
therefore
if
my
Soul
can
have
its
effectual
energy
and
regiment
upon
my
Body
with
ease
and
facility
,
with
how
much
more
ease
and
facility
can
a
Being
of
immense
Existence
and
Omnipresence
,
of
infinite
Wisdom
and
Power
govern
and
order
a
great
but
yet
a
finite
Universe
,
and
all
the
numerous
yet
not
infinite
parts
thereof
?
2.
As
there
is
a
possibility
of
such
a
regiment
of
the
Divine
Wisdom
,
Power
and
Influence
in
the
Government
of
the
World
,
so
there
is
a
necessity
of
it
.
It
is
not
enough
for
the
Soul
of
the
Humane
Nature
to
form
and
mould
its
Corporeal
Vehicle
,
if
it
gave
over
its
work
when
that
were
done
,
it
would
soon
dissolve
,
dissipate
and
corrupt
.
There
is
the
same
necessity
for
the
Divine
Influence
and
regiment
to
order
and
govern
,
conserve
and
keep
together
the
Universe
in
that
consistence
it
hath
received
,
as
it
was
at
first
to
give
it
before
it
could
receive
it
:
The
intermission
of
that
Regiment
and
Divine
Providence
and
Influx
but
a
moment
after
the
constitution
of
this
World
would
have
dissolved
its
order
and
consistence
,
if
not
annihilated
its
Being
.
And
indeed
,
he
that
observes
the
great
variety
of
things
in
the
World
,
the
many
junctures
and
contributions
of
things
that
serve
to
keep
up
its
consistence
,
the
want
of
any
of
which
(
as
the
disorder
of
a
little
Nerve
,
Vein
,
or
Artery
in
the
Body
)
would
bring
it
into
a
great
disorder
;
the
continual
strife
between
contrary
qualities
,
the
strange
activity
of
the
active
Fiery
Nature
that
involves
it
,
or
at
least
is
disseminated
up
and
down
in
it
;
the
vast
and
irregular
concretions
of
Meteors
,
and
those
strange
and
various
Phaenomena
that
are
in
the
World
,
which
as
they
proceed
from
or
are
found
in
the
Integrals
of
the
Universe
,
are
devoid
not
only
of
Reason
but
of
Sense
.
And
he
that
after
all
this
shall
see
the
World
upheld
without
any
considerable
decay
or
defect
,
in
the
same
state
and
order
as
it
hath
been
for
many
Thousands
of
years
,
will
upon
a
due
and
impartial
search
find
that
it
were
far
more
impossible
that
this
could
be
without
the
Wisdom
,
Power
,
and
Influx
of
a
most
Infinite
,
Omnipresent
,
Omniscient
and
Omnipotent
Fixed
Being
,
than
for
the
Humane
Body
to
be
kept
without
dissolution
and
putrefaction
,
being
destitute
of
the
influx
and
regiment
of
its
Vital
Principle
the
Soul
.
And
therefore
some
of
the
Ancients
that
were
willing
to
solve
the
Phaenomena
of
the
World
,
have
(
though
erroneously
)
thought
that
the
World
was
Animate
,
and
that
all
these
Operations
in
the
World
proceeded
from
that
Anima
Mundi
,
as
the
Operations
in
the
Bodies
of
Men
proceeded
from
that
Anima
Humana
that
lodged
in
it
;
and
at
length
finding
so
great
effects
that
are
and
may
be
done
by
this
supposed
Anima
Mundi
,
according
to
their
Hypothesis
,
have
at
last
proceeded
in
plain
terms
to
determine
that
this
Anima
Mundi
was
,
in
truth
,
no
other
than
the
Glorious
God
;
whereas
they
might
with
much
more
ease
and
truth
have
attributed
all
the
great
Oeconomy
of
the
Universe
to
the
most
Glorious
God
,
without
dishonouring
him
into
the
existence
of
a
Forma
informans
,
or
a
constituent
part
of
that
World
which
he
made
.
Others
to
amend
that
absurdity
,
and
yet
out
of
a
piece
of
mannerliness
and
respect
,
as
they
think
,
to
God
,
though
they
deny
this
Universal
Soul
or
Form
informing
of
the
whole
Universe
,
yet
without
any
sufficient
ground
have
devised
several
Systems
of
the
Universe
,
and
assigned
several
Souls
to
each
System
or
Vortex
at
least
,
which
should
be
the
immediate
Regent
in
every
such
System
,
as
the
Soul
is
in
the
Body
:
This
,
as
it
supposeth
something
without
evident
ground
,
so
it
doth
without
any
necessity
:
For
the
Divine
Wisdom
and
Power
is
sufficient
for
the
management
and
government
of
the
whole
Universe
;
and
if
such
Animae
Systematum
should
be
granted
,
yet
still
there
must
be
some
one
common
Regent
of
all
these
Systems
and
their
respective
Souls
,
or
otherwise
disorder
would
follow
between
the
Systems
themselves
.
But
thus
far
even
those
suppositions
bear
witness
to
the
necessity
of
a
Providential
Regiment
of
the
parts
of
the
Universe
;
that
bare
Matter
,
Motion
,
and
Chance
cannot
perform
this
business
,
but
that
there
is
a
perfect
necessity
of
a
Regent
Principle
besides
it
,
which
may
govern
and
dispose
it
as
the
Soul
of
Man
doth
his
Body
:
And
even
that
supposed
regiment
of
these
particular
Souls
of
every
System
,
as
they
must
needs
have
it
,
if
they
had
it
at
all
,
from
the
institution
and
efficiency
of
the
Wise
God
,
so
they
are
all
continually
influenced
from
him
,
and
the
whole
College
of
them
governed
,
guided
and
ordered
by
him
as
their
sovereign
Regent
.
3.
The
Third
thing
that
I
design
is
this
,
That
although
it
is
impossible
for
any
Created
Being
,
or
the
Operations
thereof
,
to
hold
a
perfect
Analogy
or
adequate
Representation
of
the
Divine
Wisdom
,
Power
,
and
Providence
in
the
governing
of
the
World
;
because
the
Wisdom
and
the
Ways
of
Almighty
God
are
unsearchable
and
past
finding
out
;
they
are
of
such
a
perfection
that
no
Created
Being
or
Operation
thereof
can
be
a
just
Parallel
or
adequate
Resemblance
of
them
;
yet
there
seems
to
be
such
an
instance
in
the
regiment
which
the
Humane
Soul
exerciseth
in
relation
to
the
Body
,
that
with
certain
correctives
and
exceptions
may
give
some
kind
of
Explication
or
Adumbration
thereof
,
whereby
though
we
can
never
get
a
complete
Idea
of
the
Divine
Regiment
,
yet
we
may
attain
such
a
notion
thereof
as
may
render
it
evidently
credible
,
and
in
some
kind
explicable
.
1.
The
first
act
of
the
Divine
Nature
relating
to
the
World
and
his
administration
thereof
is
an
immanent
act
:
The
most
wise
counsel
and
purpose
of
Almighty
God
terminated
in
those
two
great
transeunt
or
emanant
acts
or
works
,
the
works
of
Creation
and
Providence
.
The
Divine
Counsel
relating
to
the
work
of
Creation
,
is
that
whereby
he
purposed
to
make
the
World
,
and
all
the
several
Integrals
thereof
,
according
to
that
most
excellent
Idea
or
Exemplar
which
he
had
designed
or
chosen
,
according
to
his
infinite
Wisdom
,
in
those
several
ranks
and
methods
,
and
in
that
order
and
state
wherein
they
were
after
created
and
made
.
The
Divine
Counsel
relating
to
his
Providence
,
or
Regiment
of
the
World
,
seems
to
consist
in
these
two
things
:
1.
A
purpose
of
communication
of
an
uncessant
influence
of
his
power
and
goodness
for
the
support
and
upholding
of
things
created
,
according
to
the
several
essential
states
and
conditions
wherein
they
were
made
;
some
being
created
more
durable
,
some
less
;
some
in
one
rank
of
being
or
existence
,
some
in
another
.
2.
A
purpose
of
instituting
certain
laws
,
methods
,
rules
,
and
effluxes
,
whereby
he
intended
to
order
and
rule
all
the
things
he
had
made
with
the
greatest
wisdom
and
congruity
,
and
according
to
the
natures
and
orders
wherein
he
had
created
them
.
And
this
is
that
which
I
call
the
law
,
rule
,
and
regiment
of
Divine
Providence
,
and
seems
to
be
of
two
kinds
,
namely
,
general
Providence
and
special
Providence
.
The
general
Providence
I
call
that
whereby
every
created
Being
is
governed
and
ordered
,
according
to
that
essential
,
connatural
,
implanted
method
,
rule
,
and
law
wherein
it
was
created
.
And
thus
the
state
and
several
motions
and
influences
of
the
Heavenly
Bodies
is
that
general
providential
law
wherein
they
were
created
,
and
according
to
which
they
are
governed
;
and
the
susceptibility
of
those
influences
,
and
the
effects
thereof
,
and
of
that
motion
,
is
the
general
providential
law
,
whereby
other
physical
Beings
are
governed
in
relation
thereunto
;
the
activity
of
the
active
Elements
,
and
the
passiveness
of
the
passive
,
the
methods
and
vicissitudes
of
generation
and
corruption
,
the
efficacy
of
natural
causes
,
and
the
proper
effects
consequential
to
them
,
the
natural
properties
or
affections
of
Bodies
according
to
their
several
constitutions
,
as
motion
,
alteration
;
ascent
of
light
,
descent
of
heavy
Bodies
.
These
and
the
like
are
the
general
providential
Laws
relating
to
them
.
Again
,
that
things
indued
with
sense
should
have
a
sensible
perception
,
and
certain
instincts
connatural
to
them
,
that
rational
and
free
Agents
should
move
rationally
and
freely
.
These
and
infinite
more
are
the
standing
and
ordinary
Rules
and
Laws
of
general
Providence
,
and
the
wise
God
,
who
sees
all
things
from
the
beginning
to
the
end
,
and
therefore
can
neither
be
disappointed
nor
overseen
in
any
of
his
Counsels
,
hath
with
that
great
and
admirable
Wisdom
so
ordered
these
Laws
of
his
general
Providence
,
that
he
thereby
governs
most
excellently
the
World
;
and
they
are
never
totally
changed
,
and
but
rarely
altered
in
particular
,
and
that
only
to
most
wise
ends
,
and
upon
most
eminent
occasions
.
And
the
reason
is
,
because
the
Infinite
Wisdom
of
God
hath
so
instituted
and
modelled
those
natural
Laws
,
that
they
are
ad
omnem
eventum
fitted
to
the
ordinary
administration
of
the
World
.
When
the
wisest
Counsel
of
Men
in
the
World
have
with
the
greatest
care
,
prudence
and
foresight
,
made
Laws
,
yet
frequent
emergencies
happen
which
they
did
not
,
nor
could
foresee
,
and
therefore
they
are
necessarily
put
upon
repeals
,
correctives
,
and
supplements
of
such
their
Laws
:
But
Almighty
God
by
one
most
simple
foresight
foresaw
all
Events
in
Nature
,
and
could
therefore
fit
Laws
of
Nature
that
might
be
proportionate
to
the
things
he
made
,
and
not
stand
in
need
of
any
change
in
the
ordinary
administration
of
his
Providence
.
The
special
Providence
of
God
is
so
denominated
either
in
relation
to
the
objects
which
are
special
,
or
in
relation
to
the
acts
themselves
.
Special
Providence
in
relation
to
the
objects
,
is
that
Providence
which
Almighty
God
exerciseth
either
to
Man
or
Angels
in
relation
to
their
everlasting
ends
,
such
as
are
Divine
Laws
and
Institutions
,
the
Redemption
of
Men
by
Christ
Jesus
,
the
Message
of
the
Gospel
,
and
the
like
.
Special
Providence
in
relation
to
the
acts
themselves
,
are
those
special
actings
of
the
Divine
Power
and
Will
,
whereby
He
acts
either
in
things
natural
or
moral
,
not
according
to
the
Rules
of
general
Providence
,
but
above
,
or
besides
,
or
against
them
:
And
these
I
call
the
Imperate
Acts
of
Divine
Providence
;
whereof
in
the
next
place
.
2.
Analogal
to
the
imperate
acts
of
the
Soul
upon
the
Body
are
the
imperate
acts
of
Divine
Providence
,
whereby
with
greatest
wisdom
and
irresistible
power
He
doth
mediately
or
immediately
order
some
things
out
of
the
tract
of
ordinary
Providence
.
For
although
the
Divine
Wisdom
hath
with
great
stability
settled
the
Laws
of
his
general
Providence
,
so
that
ordinarily
or
lightly
they
are
not
altered
,
yet
it
could
never
stand
with
the
Divine
Administration
of
the
World
,
that
He
should
be
eternally
mancipated
to
those
Laws
he
hath
appointed
for
the
ordinary
administration
of
the
World
.
Neither
is
this
,
if
it
be
rightly
considered
,
an
infringing
of
the
Law
of
Nature
,
since
every
created
Being
is
most
naturally
subject
to
the
Soveraign
Will
of
his
Creator
;
therefore
though
He
is
sometimes
pleased
by
extraordinary
interposition
,
and
pro
imperio
voluntatis
,
to
alter
the
ordinary
method
of
natural
or
voluntary
Causes
and
Effects
,
to
interpose
by
his
own
immediate
Power
,
He
violates
no
Law
of
Nature
,
since
it
is
the
most
natural
thing
in
the
World
that
every
thing
should
obey
the
Will
of
him
that
gave
it
being
,
whatever
that
Will
be
,
or
however
manifested
.
Now
the
Instances
that
I
shall
give
touching
these
actus
imperati
of
Divine
special
Providence
shall
be
,
1.
In
things
simply
natural
:
2.
In
things
voluntary
or
free
Agents
.
In
things
natural
we
have
these
Instances
of
the
actus
imperati
of
the
Divine
Providence
,
namely
,
first
those
that
are
real
and
also
appearing
Miracles
,
as
Moses
his
Rod
turned
into
a
Serpent
,
our
Saviours
miraculous
curing
of
all
sorts
of
Diseases
,
and
raising
the
Dead
,
and
the
like
:
Again
,
there
are
other
things
,
that
though
they
are
natural
effects
,
and
not
in
themselves
apparently
miraculous
,
yet
are
in
truth
the
actus
imperati
of
the
Divine
Providence
,
Winds
and
Storms
,
Hail
and
Thunder
,
and
many
the
like
,
are
things
that
are
in
themselves
natural
,
yet
when
they
are
in
such
a
season
and
such
a
juncture
,
they
may
be
and
are
,
and
possibly
more
often
than
we
are
aware
,
actus
imperati
specialis
providentiae
:
The
East
Wind
that
brought
the
Locusts
,
and
the
West
Wind
that
carried
them
off
from
Egypt
,
Exod.
10.13
,
19.
The
East
Wind
that
divided
the
Red
Sea
,
Exod.
14.21
.
The
Hail
that
slew
the
Canaanitish
Kings
,
Josh.
10.12
.
The
Rain
and
Drought
,
1
Kings
18.
Amos
4.7
.
Thunder
and
Lightning
,
1
Sam.
13.18
.
Yea
the
very
Blasting
,
and
Mildew
,
and
Caterpiller
,
and
Palmer-worm
,
Amos
4.9
.
are
sent
by
God
.
The
ravenousness
of
a
Lion
or
Bear
are
natural
to
them
,
yet
the
mission
of
them
upon
an
extraordinary
occasion
may
be
an
actus
imperatus
of
Divine
Providence
,
1
Kings
14.24
.
2
Kings
2.24
.
And
although
we
often
attribute
as
well
mischiefs
as
deliverances
to
accidental
natural
Causes
,
yet
many
times
they
are
actus
imperati
of
the
Divine
special
Providence
,
as
much
and
as
really
and
truly
as
the
motion
of
my
Pen
is
the
actus
imperatus
of
my
Will
at
this
time
.
And
if
we
enquire
how
these
things
are
effected
,
though
it
may
be
they
be
sometimes
effected
by
the
immediate
Fiat
of
the
Divine
Will
,
yet
I
have
just
reason
to
think
they
are
most
ordinarily
done
by
the
Ministration
of
Angels
,
as
the
destruction
of
the
Host
of
the
Assyrians
,
and
divers
other
great
Exertions
of
these
imperate
acts
of
Divine
Providence
.
Psal.
103.
His
Angels
that
excel
in
strength
,
that
do
his
commandements
,
hearkning
to
the
voice
of
his
word
.
That
as
the
more
refined
and
efficacious
Matter
,
which
we
by
way
of
analogy
call
Spirits
,
are
the
executive
Instruments
of
the
actus
imperati
of
our
Will
,
so
these
true
and
essential
Spirits
are
ordinarily
the
immediate
Instruments
of
the
imperate
acts
of
Divine
Providence
.
And
therefore
although
many
times
Effects
purely
natural
,
that
have
their
Originals
meerly
by
the
ordinary
course
of
Providence
,
are
ordered
by
special
Providence
unto
great
and
wonderful
Events
,
yet
it
seems
to
me
very
plain
,
that
there
be
many
natural
productions
that
it
may
be
in
the
immediate
Cause
,
or
second
,
or
third
,
may
be
purely
natural
,
yet
at
the
farthest
end
of
the
Chain
there
is
an
Agent
that
is
not
simply
natural
(
as
we
use
to
call
natural
Causes
)
but
voluntary
,
sometimes
in
the
first
production
,
sometimes
in
the
restriction
,
sometimes
in
the
direction
of
them
,
for
otherwise
we
must
of
necessity
make
all
successes
in
the
World
purely
natural
and
necessary
,
and
Almighty
God
would
be
mancipated
to
the
Fatality
of
Causes
,
and
to
that
Natural
Law
which
he
gave
at
first
,
and
Prayers
and
Invocation
upon
Him
in
case
of
any
calamity
would
be
unuseful
and
ineffectual
.
And
therefore
though
Almighty
God
do
not
create
a
Wind
for
every
emergent
occasion
,
but
the
Wind
is
a
Vapour
breaking
out
of
the
Earth
,
yet
the
Ministration
of
an
Angel
may
restrain
,
open
,
excite
,
direct
or
guide
that
Vapour
to
the
fulfilling
of
those
imperate
acts
of
Divine
special
Regiment
.
And
it
is
observable
,
that
although
the
regular
part
of
Nature
is
seldom
varied
,
but
ordinarily
keeps
its
constant
tract
,
as
the
Motions
of
the
Heavenly
Bodies
,
yet
the
Meteors
,
as
the
Winds
,
Rain
,
Snow
,
Thunder
,
Exhalations
,
and
the
like
,
which
are
in
themselves
more
unstable
,
and
less
mancipated
to
stated
and
regular
motions
,
are
oftentimes
employed
in
the
World
to
very
various
ends
,
and
in
very
various
methods
of
the
special
Divine
Providence
.
And
hence
the
Winds
and
Storms
are
stiled
in
a
peculiar
manner
,
Winds
and
storms
fulfilling
his
will
,
Psal.
148.
And
,
He
bringeth
his
winds
out
of
his
treasury
,
Psal.
134.
And
again
,
Hath
the
rain
a
Father
,
and
who
begot
the
drops
of
dew
?
Job
38.28
.
And
again
,
Can
any
of
the
vanities
of
the
Gentiles
give
rain
?
Jer.
14.22
.
Thus
the
wise
God
,
who
doth
nothing
vainly
or
unnecessarily
,
nor
infringeth
the
more
constant
Laws
of
Nature
,
when
those
parts
thereof
that
are
more
anomalous
,
and
more
easily
applicable
to
his
imperate
acts
and
ends
of
Providence
may
serve
,
more
ordinarily
chuseth
those
parts
of
Nature
to
execute
his
special
Providences
,
that
may
do
it
without
any
great
fracture
of
the
more
stable
and
fixed
parts
of
Nature
,
or
the
infringment
of
the
Laws
thereof
.
Again
,
as
the
Empire
of
the
Divine
Will
doth
exercise
its
imperate
acts
in
the
Methods
of
special
Providence
upon
things
simply
in
themselves
natural
,
so
it
doth
upon
Agents
or
Natures
intellectual
and
free
:
Sometimes
immediately
by
Himself
,
sometimes
by
the
Instrumentality
of
Angels
or
proposed
Objects
.
This
Exercise
of
the
imperate
Acts
of
the
Divine
Providence
may
be
upon
the
Understanding
or
Will.
Upon
the
Understanding
principally
these
ways
,
1.
By
immediate
afflatus
,
or
impression
,
as
anciently
was
usual
in
prophetick
Inspirations
.
2.
By
conviction
of
some
Truths
,
and
this
may
be
either
by
a
strong
and
over-bearing
presenting
of
them
to
the
Understanding
with
that
light
and
evidence
,
that
it
is
under
a
kind
of
necessity
of
believing
them
,
which
was
often
seen
in
the
primitive
times
of
Christianity
,
wherein
God
was
pleased
many
times
irresistibly
,
and
by
immediate
overpowering
the
Understanding
by
the
powerful
impression
of
the
Object
or
Truth
propounded
,
to
conquer
as
it
were
the
Understanding
into
an
assent
.
Or
,
2.
By
advancing
and
enlightning
the
understanding
Faculty
with
a
superadded
light
and
perception
,
whereby
it
was
enabled
to
discern
the
truth
of
things
delivered
:
For
as
the
Understanding
receives
some
Truths
proposed
by
reason
of
the
congruity
between
the
Faculty
and
the
Object
,
as
the
Eye
sees
some
visible
Objects
by
reason
of
the
congruity
between
it
and
them
;
so
the
reason
why
it
perceives
not
all
Objects
of
Truth
is
because
of
some
defect
of
the
Faculty
,
whereby
it
holds
not
a
full
and
perfect
congruity
with
them
,
either
by
reason
of
the
remoteness
or
sublimity
of
the
Object
,
or
some
deficiency
of
light
in
the
Faculty
,
which
is
aided
by
the
Collyrium
of
the
Divine
Assistance
,
Rev.
2.
Or
else
,
3.
By
some
extraordinary
concomitant
moral
evidence
;
such
was
that
of
the
Miracles
of
our
Saviour
and
his
Apostles
,
the
Seals
and
Credentials
of
the
Truths
they
delivered
:
And
as
thus
the
imperate
acts
of
the
Divine
special
Providence
are
exercised
upon
the
Understanding
,
so
they
are
exercised
upon
the
Will
,
and
that
either
immediately
or
mediately
.
Immediately
,
1.
By
an
immediate
determining
of
the
Will
:
For
although
the
Will
be
naturally
free
,
yet
it
is
naturally
and
essentially
subject
to
the
imperium
divinae
voluntatis
,
when
He
is
pleased
to
exercise
that
empire
upon
it
:
This
although
he
rarely
doth
,
yet
he
may
do
it
,
and
sometimes
doth
it
irresistibly
,
determining
the
Will
to
chuse
this
or
that
good
,
and
yet
this
without
any
such
force
or
violence
as
is
simply
contrary
to
the
nature
of
it
;
because
as
there
is
no
Power
in
the
World
but
owes
most
naturally
an
obediential
subjection
to
the
Lord
of
Nature
,
so
even
the
Will
it self
is
naturally
and
essentially
subject
to
the
determination
of
the
Lord
and
Author
of
it
.
2.
By
immediate
inclining
and
inflecting
it
to
determin
of
it self
:
This
is
that
secret
striving
of
the
Spirit
of
God
with
the
Will
,
inflecting
and
perswading
it
to
this
or
that
good
:
It
differs
from
the
former
way
because
that
it
is
irresistible
,
this
though
potent
yet
in
its
own
nature
resistible
by
the
Will
of
Man
,
though
it
many
times
prevails
by
its
efficacy
.
V.
Gen.
6.3
.
Eph.
4.30
.
Again
,
2.
Sometimes
it
is
done
Mediately
more
humano
,
and
yet
not
without
the
mediate
special
Empire
and
Regiment
of
the
Divine
Will
:
and
thus
it
is
done
two
ways
,
viz.
1.
By
an
irresistible
,
or
at
least
powerful
conviction
of
the
Understanding
that
the
thing
in
proposal
is
fit
and
necessary
to
be
done
or
omitted
;
for
although
some
think
that
the
Will
hath
a
power
of
choosing
or
refusing
or
suspending
,
notwithstanding
the
final
decision
of
the
practical
Understanding
,
yet
certain
we
are
that
ordinarily
and
when
the
Will
acts
as
a
Rational
faculty
,
it
is
or
ought
to
be
determined
by
the
last
decision
of
the
practical
Understanding
;
and
2.
By
proposing
Moral
objects
that
do
more
humano
guide
the
Will
to
determine
it self
accordingly
;
and
these
are
various
,
sometimes
Intervention
,
Perswasion
,
or
Examples
of
others
,
and
sometimes
even
the
junctures
of
Natural
occurrences
.
For
,
as
I
shall
have
occasion
to
shew
,
and
is
partly
touched
before
,
even
the
Natural
occurrences
of
things
are
under
the
guidance
and
conduct
of
the
Divine
Providence
,
even
when
to
us
they
seem
to
be
either
Accidental
,
or
to
be
the
meer
product
of
Natural
Causes
.
And
surely
if
we
should
deny
the
intervention
of
Imperate
Acts
of
Divine
Providence
in
relation
to
actions
Natural
or
Moral
that
appear
in
the
World
,
we
should
exclude
his
Regiment
of
the
World
in
a
great
measure
,
and
chain
up
all
things
to
a
fatal
necessity
of
Second
Causes
,
and
allow
at
most
to
the
glorious
God
a
bare
prospect
or
prescience
of
things
that
are
or
shall
be
done
,
without
any
other
Regency
of
things
but
meerly
according
to
the
instituted
nature
and
operations
of
things
.
And
thus
far
of
the
Imperate
Acts
of
the
Divine
Providence
.
Only
this
farther
I
must
subjoyn
as
a
certain
truth
,
That
neither
the
Empire
of
the
Divine
Providence
,
or
his
mediate
or
immediate
determinations
,
perswasions
or
inflexions
of
the
Understanding
or
Will
of
Rational
Creatures
doth
either
naturally
,
morally
,
or
intentionally
deceive
the
Understanding
,
or
pervert
the
Will
,
or
necessitate
or
incline
either
to
any
falshood
or
moral
evil
.
3.
The
third
Analogy
that
is
between
the
regiment
of
the
Soul
over
the
Body
and
the
Divine
regiment
of
the
Universe
,
is
in
relation
to
the
acts
of
general
Providence
,
or
that
ordinary
Law
wherein
Almighty
God
governs
ordinarily
the
Universe
and
the
things
in
it
,
without
the
particular
mixture
of
those
that
I
have
called
the
Imperate
Acts
of
special
Providence
,
which
seems
to
consist
of
two
parts
:
1.
The
institution
of
certain
common
Laws
or
Rules
for
all
created
Beings
,
which
(
without
a
special
intervention
of
his
Will
to
alter
or
change
)
they
should
regularly
observe
;
as
that
the
Heavenly
Bodies
should
have
such
Motions
and
Influences
,
that
the
Inferiour
or
Elementary
World
should
have
its
several
Mixtures
and
Transmutations
by
the
application
of
the
active
principles
and
particles
in
it
to
Passives
,
and
by
the
virtue
of
the
Heavenly
Motions
and
Influences
:
That
there
should
be
vicissitudes
of
generations
and
corruptions
;
that
Vegetables
should
have
the
operation
of
vital
vegetation
,
increase
,
duration
and
productions
according
to
their
several
kinds
;
that
Sensible
Natures
should
enjoy
a
life
of
Sense
,
and
those
several
powers
or
faculties
of
Sensation
,
Phantasie
,
Memory
,
Appetition
,
Digestion
,
Local
Motion
,
Generation
,
and
those
several
instincts
whereby
they
should
be
managed
and
governed
according
to
the
conveniencies
of
a
sensitive
nature
:
That
the
Rational
Nature
should
have
those
Faculties
of
a
Sensitive
Nature
,
and
superadded
to
it
the
Faculties
of
Intellect
,
Reason
and
Will
,
whereby
it
might
govern
it self
as
a
reasonable
free
Agent
,
and
determine
it self
to
this
or
that
action
.
And
these
are
the
instituted
Laws
of
the
Divine
common
Providence
.
2.
A
continued
influx
of
the
Divine
Goodness
,
whereby
things
are
upheld
and
continued
in
their
state
of
being
according
to
this
Law
of
their
Creation
:
And
by
virtue
of
both
these
acts
of
common
divine
Providence
all
things
are
enabled
to
act
and
operate
according
to
the
Laws
of
their
being
,
without
the
necessity
of
any
new
individual
concurrent
act
of
special
Providence
producing
,
directing
,
or
determining
their
several
operations
.
And
hence
it
is
that
the
Will
of
man
by
the
instituted
Law
of
his
Creation
,
and
the
common
Influence
of
the
Divine
goodness
and
power
is
enabled
to
act
as
a
reasonable
Creature
,
to
determine
it self
,
and
to
govern
its
proper
actions
according
to
the
Law
of
his
Creation
,
without
any
particular
,
specificating
,
concurrent
,
new
imperate
act
of
the
Divine
special
Providence
to
every
particular
determination
of
his
Will
:
Even
as
the
continued
influx
of
the
reasonable
Soul
enables
those
Faculties
which
we
call
Natural
or
Involuntary
,
without
new
deliberation
,
purpose
or
counsel
to
every
new
act
thereof
:
And
by
this
means
the
World
is
in
an
ordinary
course
of
Providence
governed
according
to
those
standing
fixed
Laws
given
to
the
Universe
and
the
several
parts
thereof
by
the
Divine
Will
,
wherein
it
is
supported
by
the
common
influx
and
presence
of
the
Divine
power
and
goodness
.
And
this
is
that
which
being
duly
considered
extricateth
that
Question
which
hath
so
much
troubled
the
World
,
concerning
the
sinful
acts
of
men
,
and
how
far
forth
the
glorious
God
is
at
all
concerned
in
them
.
Certainly
the
imperate
acts
of
his
Blessed
Will
have
nothing
to
do
to
enforce
or
necessitate
the
Will
of
man
to
any
sin
,
it
is
far
from
the
purity
of
his
Glorious
Nature
:
But
the
general
Law
of
his
Providence
is
only
thus
far
concerned
in
it
,
That
he
hath
made
Man
an
intelligent
and
free
Agent
,
put
him
into
the
power
of
his
own
Will
,
but
yet
sub
graviore
imperio
,
to
restrain
its
actings
,
if
he
please
,
by
his
special
Providence
;
and
Man
in
this
state
of
his
liberty
,
when
he
doth
sin
,
sins
from
the
Empire
of
his
own
Will
,
and
not
from
a
determination
of
the
Divine
Regiment
.
But
though
the
contemplation
of
the
regiment
of
the
Soul
over
the
Body
hath
given
some
analogical
explication
of
the
Divine
Providence
in
the
Government
of
the
World
,
yet
as
this
Analogy
is
but
imperfect
,
the
Divine
Regiment
of
the
World
is
infinitely
more
wise
,
more
powerful
,
more
perfect
than
the
regiment
of
the
Soul
over
the
Body
,
so
in
many
things
this
Analogy
by
no
means
holds
:
For
instance
,
The
Soul
doth
what
it
doth
in
the
Body
,
though
by
a
kind
of
efficiency
,
yet
it
is
but
a
subordinate
efficient
,
and
vicarious
and
instrumental
in
the
hands
of
the
Almighty
;
who
as
it
hath
endued
the
Soul
with
this
energy
,
so
the
Soul
is
but
his
substitute
in
this
regiment
of
the
Body
;
but
Almighty
God
is
the
supreme
Rector
of
the
World
,
and
of
all
those
subordinate
provinces
and
parts
thereof
:
Secondly
,
in
the
imperate
acts
of
the
Souls
regency
of
the
Body
and
the
Compositum
:
She
cannot
in
the
Body
work
immediately
without
the
instrumentality
of
the
intermediate
animal
and
vital
Spirits
:
But
in
the
imperate
acts
of
the
special
Divine
Providence
though
we
may
justly
think
he
doth
most
ordinarily
use
the
ministry
of
those
noble
natures
called
Angels
,
yet
he
may
and
oftentimes
doth
by
the
immediate
Fiat
of
his
own
Will
exercise
these
imperate
acts
of
special
Providence
;
for
his
Power
is
infinite
,
and
all
Beings
are
in
an
immediate
obedience
and
subjection
to
it
.
3.
The
Soul
cannot
by
its
own
Will
exercise
any
immediate
imperate
act
upon
those
natural
and
involuntary
operations
which
yet
are
exercised
by
an
influx
from
it
;
indeed
it
may
starve
and
destroy
the
Body
by
its
Empire
,
and
thereby
consequently
impede
and
determine
those
natural
and
involuntary
operations
,
yet
it
cannot
by
its
Intention
or
Empire
prohibit
or
suspend
their
exercise
,
the
natural
means
being
allowed
and
present
;
it
cannot
effectually
prohibit
the
Heart
not
to
move
,
or
the
Blood
not
to
circulate
,
or
the
Ventricle
not
to
digest
:
But
it
is
otherwise
with
the
Regent
and
regiment
of
the
World
;
even
those
things
wherein
he
hath
set
a
fixed
Law
,
which
by
virtue
of
the
common
influence
of
the
Divine
Power
and
Goodness
they
observe
and
follow
,
are
subject
to
the
Empire
of
his
special
Providence
and
the
imperate
acts
thereof
.
And
this
is
evident
in
that
Administration
of
special
Providence
which
is
miraculous
;
he
commanded
the
Fire
not
to
burn
,
stopped
the
mouths
and
appetites
of
Lions
,
and
prohibited
the
natural
operation
and
agency
of
Natural
Causes
.
2.
In
all
the
special
Providences
that
are
exercised
in
the
World
,
though
they
do
not
visibly
appear
to
us
to
be
miraculous
,
yet
they
most
certainly
are
governed
by
the
imperium
of
special
Divine
Providence
,
whereby
it
sometimes
excites
second
Causes
to
production
of
Effects
which
being
thus
excited
they
naturally
produce
;
sometimes
impeding
them
,
sometimes
diverting
them
,
sometimes
directing
them
,
sometimes
by
contemperation
,
or
uniting
other
more
active
or
contrary
Causes
allaying
or
enforcing
them
:
and
although
it
may
be
the
interposition
of
the
Divine
imperium
or
special
Providence
be
not
immediately
the
immediate
antecedent
Cause
,
but
it
may
be
the
third
,
the
fourth
,
the
tenth
,
the
twentieth
Cause
distant
from
the
Effect
.
Nay
though
possibly
the
conjunction
of
the
immediate
imperium
Providentiae
be
with
the
First
Mover
in
Nature
,
the
Heavenly
,
Aethereal
,
or
Fiery
Influx
,
yet
the
regiment
of
the
Divine
Providence
is
as
full
and
infallible
in
relation
to
the
imperate
regiment
of
the
Effect
,
as
if
it
were
immediately
joyned
to
the
designed
Effect
:
So
that
the
Moral
of
that
Poetical
fiction
,
that
the
uppermost
Link
of
all
the
series
of
subordinate
Causes
is
fastned
to
Jupiter's
Chair
,
signifies
a
useful
truth
;
Almighty
God
doth
as
powerfully
govern
and
direct
when
he
pleaseth
,
and
how
he
pleaseth
,
all
subordinate
Causes
and
Effects
,
as
the
Soul
governs
the
motion
of
the
Muscle
or
Limb
by
those
strings
of
the
Nerve
which
are
rooted
in
the
Brain
.
4.
Again
,
the
regiment
of
the
Soul
over
the
Body
is
the
regiment
of
the
more
active
part
over
the
more
passive
,
though
both
making
one
Compositum
;
but
the
regiment
of
Almighty
God
over
the
World
is
not
as
a
part
of
it
,
or
as
a
Form
or
Soul
informing
it
,
but
as
a
Rector
or
Governour
,
distinct
,
separate
,
and
essentially
differing
from
it
,
his
regiment
of
the
World
in
this
respect
not
so
much
resembling
the
regiment
of
the
Soul
over
the
Body
,
which
together
with
it
make
one
compounded
Nature
;
as
the
regiment
of
the
Master
or
Rector
over
the
Ship
,
or
the
regiment
of
a
King
over
his
Subjects
.
And
thus
I
have
gone
through
the
Speculative
consideration
of
the
Divine
Providence
resulting
from
the
contemplation
of
a
Souls
regiment
of
the
Body
,
wherein
I
have
been
the
longer
,
because
the
contemplation
of
the
Divine
Providence
is
a
Subject
that
delights
me
,
and
I
am
contented
to
dwell
upon
it
as
much
as
I
may
,
and
to
take
up
this
or
any
the
like
occasion
to
lead
me
to
the
contemplation
of
it
.
And
thus
far
touching
the
Usefulness
of
the
Contemplation
of
the
Humane
Nature
,
in
relation
to
truths
Speculative
.
II.
The
Usefulness
of
it
in
relation
to
matters
Practical
,
wherein
I
shall
be
shorter
.
This
Contemplation
hath
these
useful
Advantages
,
namely
,
1.
Physical
;
2.
Moral
;
3.
Theological
or
Divine
.
1.
For
Physical
,
by
which
I
mean
that
practical
part
of
Physical
knowledge
that
is
called
Medicinal
.
The
due
consideration
and
knowledge
of
the
structure
,
fabrick
and
parts
of
the
Humane
Body
is
necessarily
conducible
to
that
excellent
Faculty
for
the
preservation
of
life
and
health
,
no
one
thing
being
more
conducible
to
the
advance
and
perfection
of
that
Science
or
Faculty
than
the
knowledge
of
the
Humane
Body
,
wherein
the
Experience
of
Anatomy
and
dissection
,
and
the
Observations
of
the
ancient
and
modern
Physicians
hath
given
a
large
evidence
and
testimony
.
2.
The
Moral
Practical
consequences
deducible
from
the
knowledge
of
the
Humane
nature
are
many
and
useful
.
For
instance
,
when
I
consider
the
admirable
Frame
of
the
Humane
Nature
,
made
by
the
Wisdom
,
and
according
to
the
Image
of
the
Glorious
God
,
1.
How
careful
should
it
make
me
that
I
do
not
injure
that
goodly
Structure
in
others
,
by
offering
violence
to
the
life
of
another
,
or
to
corrupt
him
either
by
evil
example
or
evil
counsels
?
2.
How
careful
should
it
make
me
in
relation
to
my self
,
not
to
embase
that
excellent
Frame
either
of
my
Body
or
Soul
,
or
both
,
into
the
image
of
a
Brute
by
sensuality
,
luxury
,
or
intemperance
;
or
into
the
image
of
a
Devil
,
by
malice
,
envy
,
or
irreligion
?
How
careful
should
it
make
me
to
improve
and
ennoble
those
excellent
and
comprehensive
faculties
of
my
Understanding
and
Will
with
such
Objects
as
are
worthy
to
be
known
and
desired
?
The
intellectual
Faculty
is
a
goodly
field
,
capable
of
great
improvement
,
and
it
is
the
worst
husbandry
in
the
world
to
sow
it
with
trifles
or
impertinencies
,
or
to
let
it
lye
fallow
without
any
seed
at
all
.
3.
The
Theological
uses
that
arise
from
the
knowledge
of
our selves
are
great
and
many
.
When
I
consider
the
admirable
Frame
of
my
Body
,
made
up
in
that
elegant
,
stately
,
and
useful
composure
;
and
when
I
consider
the
usefulness
,
amplitude
,
and
nobleness
of
my
Faculties
,
an
Understanding
capable
of
the
knowledge
of
all
things
necessary
for
me
to
know
,
accommodate
and
fitted
to
the
perception
and
intellection
(
though
not
to
the
full
comprehension
)
of
a
World
full
of
variety
and
excellency
;
of
a
God
full
of
all
conceivable
perfection
and
goodness
;
a
Memory
able
to
retain
the
notions
of
what
I
understand
;
a
Will
endued
with
freedom
,
whereby
I
am
a
subordinate
Lord
of
all
my
actions
,
and
endued
with
a
connatural
propension
and
appetite
unto
rational
good
;
Reason
and
Conscience
to
guide
and
direct
me
in
all
the
enquiries
and
actions
of
my
life
;
and
besides
all
this
,
a
Soul
,
the
stock
and
root
of
all
those
Faculties
,
endued
with
immortality
,
and
capable
of
everlasting
blessedness
:
When
I
consider
that
this
Soul
of
mine
is
not
only
endued
with
faculties
admirably
fitted
to
the
life
of
Sense
which
I
enjoy
in
this
World
,
but
find
in
it
certain
secret
connatural
rudiments
of
goodness
and
virtue
,
and
a
connatural
desire
and
endeavour
after
a
state
of
immortal
happiness
.
And
when
I
consider
that
this
Frame
both
of
Body
and
Soul
had
its
primitive
origination
immediately
from
the
great
Creator
of
all
things
;
and
although
my
own
immediate
origination
was
from
my
Parents
,
yet
that
very
productive
virtue
was
implanted
in
the
primitive
Nature
by
Almighty
God
,
and
the
derivation
of
the
same
specifical
Nature
to
me
was
by
virtue
of
his
original
Institution
and
Benediction
,
and
by
virtue
thereof
that
excellency
and
perfection
of
Humane
Nature
in
its
essential
which
was
first
formed
by
the
glorious
God
,
is
handed
over
to
me
,
abating
only
those
decays
which
Sin
brought
into
my
nature
:
I
say
,
when
I
deeply
and
intimately
consider
these
things
,
I
cannot
but
be
sensible
that
that
Being
from
whom
I
thus
derive
this
being
,
and
such
a
being
,
is
a
most
wise
,
powerful
and
bountiful
Being
,
that
could
thus
frame
the
Humane
Nature
,
and
thus
freely
bestow
and
confer
this
constitution
upon
me
.
2.
And
upon
this
sense
of
his
Wisdom
,
Power
and
Goodness
,
I
must
needs
entertain
it
with
all
imaginable
admiration
of
it
,
and
with
all
possible
gratitude
,
for
so
great
and
so
free
a
gift
.
3.
And
consequently
I
cannot
choose
but
exercise
the
choicest
affections
I
have
towards
him
,
of
reverence
and
fear
of
his
Greatness
and
Majesty
,
of
dependance
and
rest
upon
his
Power
and
Goodness
,
of
love
to
the
excellency
of
his
Essential
Perfection
and
Communicative
Goodness
and
Beneficence
.
4.
And
consequently
of
entire
subjection
unto
him
that
upon
all
the
rights
imaginable
hath
the
most
just
sovereignty
over
me
.
5.
And
consequently
of
all
due
inquisitiveness
what
is
the
Will
and
good
pleasure
of
that
God
that
I
owe
so
much
gratitude
,
love
and
subjection
to
,
that
I
may
serve
and
please
him
.
6.
A
resolved
,
entire
,
hearty
obedience
of
that
Will
of
his
in
all
things
;
thereby
to
testifie
to
him
my
love
,
gratitude
,
and
subjection
.
7.
An
external
manifestation
to
Men
and
Angels
of
that
internal
love
and
gratitude
I
owe
him
by
continual
praise
and
thanksgiving
to
him
,
invocation
of
him
,
reverence
of
him
,
and
all
those
acts
of
Religion
,
Duty
and
Obedience
which
are
the
natural
Proceed
of
that
internal
frame
of
my
Soul
towards
him
.
8.
A
constant
desire
of
my
Soul
to
enjoy
as
much
of
this
bountiful
glorious
blessed
Being
,
as
it
is
possible
for
my
nature
to
be
capable
of
.
9.
And
because
my
estate
and
condition
in
this
life
is
but
a
state
of
mortality
,
and
a
temporal
life
;
an
earnest
endeavour
to
have
my
everlasting
Soul
fitted
and
qualified
to
be
an
everlasting
partaker
of
his
presence
and
goodness
in
a
state
of
nearer
union
to
him
and
fruition
of
him
,
in
that
future
life
of
glory
and
immortality
.
10.
And
consequently
abundance
of
circumspection
,
care
and
vigilance
that
I
so
behave
my self
in
this
state
of
probation
here
,
that
I
neither
lose
his
favour
from
whom
I
expect
this
happiness
,
nor
render
my self
unworthy
,
unfit
,
or
uncapable
to
enjoy
it
.
And
thus
this
deep
,
serious
,
and
comprehensive
Consideration
of
our
selves
and
the
Humane
Nature
in
its
just
latitude
,
doth
not
run
out
barely
into
Notions
and
Speculations
,
but
is
operative
and
practical
;
teacheth
a
man
Virtue
and
Goodness
and
Religion
and
Piety
,
as
well
as
Knowledge
,
and
is
operative
to
make
a
man
such
as
it
teacheth
him
to
be
;
perfects
his
nature
,
enricheth
it
with
practical
as
well
as
speculative
habits
,
and
fits
and
moulds
and
accommodates
a
man
to
a
conformity
to
the
End
of
his
being
.
And
these
be
the
Reasons
that
have
especially
put
me
upon
the
search
and
enquiry
into
this
Subject
,
MAN
.
I
am
not
without
excellent
helps
and
patterns
in
this
Inquiry
,
nor
without
the
due
fruits
and
effects
that
it
hath
had
upon
the
Minds
of
them
that
have
been
exercised
in
it
.
Galen
,
though
he
spoke
darkly
and
doubtfully
of
the
Soul
,
being
destitute
of
much
of
that
light
which
we
now
have
,
yet
upon
the
bare
contemplation
of
the
structure
of
the
Body
and
the
parts
thereof
,
in
that
excellent
Book
of
his
De
Usu
Partium
,
resolves
the
whole
Oeconomy
thereof
into
the
Power
,
Wisdom
,
Goodness
,
and
Efficiency
of
the
Glorious
God
;
and
is
transported
both
with
the
admiration
of
the
Divine
Wisdom
appearing
therein
,
and
with
indignation
against
the
perversness
and
stupidity
of
Epicurus
and
his
disciples
,
which
would
attribute
this
one
Phaenomenon
to
Chance
.
And
had
he
,
or
should
any
else
apply
himself
to
the
search
of
that
Intellectual
Principle
in
Man
,
his
Soul
,
he
will
find
a
greater
evidence
of
the
Divine
Wisdom
,
Goodness
and
Power
;
as
will
easily
appear
in
a
little
consideration
thereof
.
CAP.
II.
Touching
the
Excellency
of
the
Humane
Nature
in
general
.
ALthough
I
intend
a
more
distinct
Consideration
of
the
Humane
Nature
,
and
the
Faculties
of
the
Humane
Soul
,
and
the
Parts
of
the
Humane
Body
,
yet
it
may
be
necessary
before
we
come
to
the
discussion
of
the
origination
of
Mankind
,
to
premise
something
concerning
the
Nature
of
Mankind
,
and
its
preheminence
and
excellence
above
all
other
sublunary
Creatures
,
that
we
may
have
a
little
tast
touching
that
Being
whose
origination
we
inquire
.
This
Consideration
will
be
of
use
to
us
in
the
enquiry
touching
the
origination
of
Man
;
to
evidence
,
that
neither
Chance
nor
surd
or
inanimate
Nature
could
be
the
Efficient
of
such
a
Being
,
but
a
most
Wise
,
Powerful
,
and
Excellent
Author
thereof
.
I
shall
not
at
large
discuss
those
Faculties
and
Organs
which
he
hath
in
common
with
Vegetables
and
Brutes
,
but
those
only
that
belong
to
him
specifically
as
Man
,
and
those
also
but
briefly
.
The
Corporeal
Beings
of
this
lower
World
are
divided
into
these
two
ranks
or
kinds
;
such
as
are
Inanimate
or
not
living
,
and
such
as
are
Animate
or
living
.
Life
,
according
to
Aristotle
in
1.
De
Anima
,
cap.
1.
is
described
by
its
effects
,
viz.
Nutritio
,
&
auctio
,
&
diminutio
quae
per
seipsum
fit
;
and
the
lowest
rank
of
such
things
as
have
life
are
Vegetables
:
for
though
Minerals
have
a
kind
of
analogical
nutrition
and
augmentation
,
yet
it
is
such
as
ordinarily
non
fit
per
seipsa
,
but
rather
by
accession
and
digestion
from
external
Principles
and
coagmentation
.
The
Principle
from
whence
this
Life
flows
in
all
Corporeal
Natures
that
have
it
,
is
that
which
they
call
Anima
,
or
at
least
vis
Animastica
.
The
Faculties
or
Operations
of
this
Anima
vegetabilis
are
these
;
1.
Attractio
alimenti
:
2.
Fermentatio
&
assimilatio
nutrimenti
sic
attracti
in
succum
sibi
congenerem
:
3.
Digestio
,
vel
dispersio
alimenti
sic
assimilati
in
diversas
partes
individui
vegetabilis
:
4.
Augmentatio
individui
vegetabilis
,
ex
unione
&
consolidatione
succi
vegetabilis
diversis
partibus
individui
.
5.
Conformatio
hujusmodi
particularum
unitarum
specificae
naturae
ejusdem
individui
cujus
est
augmentatio
;
ut
in
trunco
,
ramis
,
cortice
,
fibris
,
foliis
,
fructu
,
&c.
6.
Seminificatio
&
propagatio
ex
semine
vel
partibus
seminalibus
.
1.
Attraction
of
aliment
:
2.
Fermentation
and
assimilation
of
the
nourishment
so
attracted
,
into
a
juice
of
the
same
kind
with
it self
:
3.
Digestion
,
or
dispersion
of
the
aliment
so
assimilated
into
the
divers
parts
of
the
vegetable
individual
:
4.
Augmentation
of
the
vegetable
individual
,
from
the
union
and
consolidation
of
the
vegetable
juice
to
the
divers
parts
of
the
individual
:
5.
The
conformation
of
these
united
particles
,
to
the
specifical
nature
of
the
same
Individual
,
which
is
augmentation
;
as
in
the
trunk
of
a
Tree
,
the
bark
,
fibres
,
leaves
,
and
fruit
:
6.
Seminification
and
propagation
from
the
seed
or
seminal
parts
.
These
seem
to
be
the
process
of
the
Vegetable
Nature
,
Soul
,
and
Life
.
2.
The
next
rank
of
living
Creatures
is
that
which
hath
not
only
a
vegetable
life
,
and
a
vegetable
principle
of
life
,
but
hath
also
superadded
a
life
of
sense
,
and
a
sensitive
Soul
or
Principle
of
that
life
of
Sense
,
which
nevertheless
as
one
specifical
Principle
exerts
the
acts
as
well
of
the
vegetable
as
sensitive
life
.
And
this
nature
1.
Includes
all
those
powers
and
faculties
of
the
Vegetable
Nature
,
as
Attraction
,
Assimilation
,
Digestion
,
Augmentation
,
Conformation
,
and
Propagation
or
Seminification
.
2.
It
includes
them
in
a
far
more
curious
,
elegant
,
and
perfect
manner
,
at
least
in
the
more
perfect
Animals
.
As
for
instance
,
the
first
assimilation
of
the
attracted
nourishment
in
Vegetables
converts
it
into
a
watry
humor
or
juice
;
but
the
assimilation
thereof
in
Animals
rectifies
this
alimental
juice
into
Chyle
,
and
then
into
Blood
:
The
propagation
of
Vegetables
is
without
distinction
of
Sexes
,
but
that
of
Animals
usually
with
distinction
of
Sexes
;
and
many
more
such
advances
hath
the
animal
nature
above
the
vegetable
in
those
faculties
or
operations
which
for
the
main
are
common
to
both
.
3.
It
superadds
a
greater
and
higher
perfection
to
the
animal
nature
,
by
communicating
to
it
certain
essential
Faculties
and
Powers
that
the
vegetable
nature
hath
not
:
And
those
are
these
;
1.
Sense
.
It
is
true
,
that
Campanella
in
his
Book
De
Senfu
rerum
,
and
some
others
that
have
written
de
Perceptione
substantiae
,
attribute
a
kind
of
Sense
to
all
created
Beings
,
and
therefore
much
more
to
those
that
have
a
vegetable
life
:
And
in
some
Vegetables
we
see
something
that
carries
a
kind
of
analogy
to
Sense
;
they
contract
their
leaves
against
the
cold
,
they
open
them
to
the
favourable
heat
;
they
provide
teguments
for
themselves
and
their
seeds
against
the
injury
of
the
weather
,
as
their
cortices
,
shells
;
and
membranes
;
they
seem
to
be
carried
with
a
complacency
in
the
propagation
of
their
kinds
as
well
as
Brutes
,
and
therefore
many
of
them
being
impeded
therein
,
they
germinate
again
,
though
later
in
the
year
:
And
some
Plants
seem
to
have
the
sense
of
Touch
,
as
in
the
Sensitive
Plant
and
some
others
;
which
seems
to
be
an
advance
of
the
Vegetable
Nature
to
the
very
confines
,
or
a
kind
of
contiguity
to
the
lowest
degree
of
those
Animals
that
are
reckoned
in
the
rank
of
Sensibles
.
But
this
notwithstanding
we
deny
a
real
and
true
sense
to
Vegetables
;
indeed
,
they
have
a
kind
of
umbra
Sensus
,
a
shadow
of
Sense
,
as
we
shall
hereafter
observe
,
that
Sensibles
have
a
kind
of
umbra
Rationis
,
a
shadow
of
Reason
,
but
it
is
only
a
shadow
thereof
.
2.
There
are
also
in
their
natures
by
the
wise
God
of
Nature
implanted
even
in
their
vegetable
natures
certain
passive
Strictures
or
Signatures
of
that
Wisdom
which
hath
made
and
ordered
all
things
with
the
highest
reason
,
even
the
least
inconsiderable
Herb
;
and
these
Signatures
are
bound
to
their
natures
by
certain
connatural
instincts
planted
in
them
;
but
still
they
want
the
active
principle
of
Sense
in
them
.
Now
this
Sense
or
Sensitive
Faculty
in
Animals
is
of
two
kinds
;
the
external
Senses
,
and
the
internal
.
The
external
Senses
are
five
,
all
which
belong
to
the
more
perfect
Animals
;
and
that
of
the
Soul
to
all
Animals
,
viz.
Seeing
,
Heiring
,
Tasting
,
Smelling
,
and
Touching
.
And
it
is
admirable
to
consider
that
the
great
Lord
of
Nature
hath
so
disposed
of
sensible
Beings
,
that
although
(
for
ought
we
know
)
there
may
be
many
more
impressions
or
motions
of
external
Bodies
that
we
know
not
by
their
communication
unto
Sense
,
because
we
have
not
Faculties
receptive
of
them
.
Yet
the
Faculties
of
the
five
Senses
are
adequate
and
proportioned
to
all
those
impressions
of
Objects
from
without
that
are
conducible
to
the
use
and
well-being
of
Animals
in
a
sensible
station
or
nature
.
The
internal
Senses
are
of
two
kinds
,
viz.
1.
Such
as
concern
perception
of
Objects
:
2.
Such
as
concern
the
motion
to
them
as
useful
,
or
from
them
as
noxious
.
Those
of
the
first
sort
have
some
adumbration
of
the
Rational
Nature
,
as
Vegetables
have
of
the
Sensible
,
and
they
seem
to
be
these
;
the
Common
Sense
,
the
Phantasie
,
the
Estimative
Faculty
,
and
the
Memory
.
The
Common
Sense
,
or
Commune
Sensorium
,
which
receives
the
several
reports
of
the
several
Senses
by
their
several
Nerves
into
that
common
receptacle
or
seat
of
this
useful
office
,
the
Brain
;
where
it
distinguisheth
the
Objects
of
the
several
Sensories
.
The
Phantasie
,
that
in
a
way
unsearchable
unto
us
,
1.
Creates
the
〈◊〉
Images
of
the
things
delivered
from
the
several
Senses
to
the
Commune
Sensorium
:
2.
Compounds
those
Images
into
some
things
not
unlike
Propositions
,
though
confusedly
and
indistinctly
:
3.
Makes
particular
applications
of
them
one
to
another
,
though
still
darkly
and
confusedly
,
whereby
it
excites
the
Appetite
either
to
prosecute
their
attainment
,
or
fly
from
them
.
The
Estimative
Faculty
,
which
is
indeed
no
other
than
the
last
operation
or
composition
of
the
Phantasie
before-mentioned
,
whereby
it
concludes
that
this
is
a
sensible
good
or
a
sensible
evil
,
that
it
is
attainable
or
feasible
,
or
not
attainable
;
that
though
it
be
good
,
yet
sometimes
it
is
not
safe
to
be
attempted
by
reason
of
the
impendence
of
a
greater
sensible
evil
.
This
seems
to
be
the
dark
and
confused
shadow
of
the
decision
of
the
practical
Intellect
in
Man
.
The
Memory
,
which
is
an
impression
of
the
Image
of
some
sensible
Object
made
by
the
Phantasie
,
which
remains
some
time
after
,
the
impression
,
and
by
the
return
of
a
like
Objedt
again
is
sometimes
revived
and
reinforced
:
But
how
this
Image
is
made
,
where
it
is
imprinted
,
how
conserved
,
are
things
we
cannot
at
all
attain
the
knowledge
of
;
they
are
wonderfull
,
though
common
effects
of
a
most
wise
and
stupendious
Wisdom
and
Power
that
hath
thus
constituted
even
the
Faculties
of
the
Animal
Nature
:
Only
it
seems
to
me
that
these
Images
are
not
made
in
the
Brain
it self
,
as
the
Pencil
of
a
Painter
or
Engraver
makes
the
Image
in
the
Table
or
Metal
,
but
are
imprinted
in
a
wonderfull
method
in
the
very
Soul
it self
:
For
it
is
plain
that
Sounds
and
Voices
are
remembred
,
and
yet
no
real
configurations
are
possible
to
be
made
thereof
in
the
Brain
;
for
what
Image
can
there
be
of
a
Sound
?
Now
as
to
that
Faculty
or
those
Faculties
that
concern
the
pursuit
or
flight
of
what
is
thus
propounded
by
the
Phantasie
or
Estimative
Faculty
,
they
are
generally
two
:
The
Appetitus
naturalis
,
which
bears
some
analogy
to
the
Will
in
the
Reasonable
Nature
;
and
the
acts
thereof
are
either
prosecution
of
the
Sensible
Object
propounded
,
if
presented
by
the
Phantasie
and
Estimative
Faculty
as
good
;
or
else
aversation
from
it
,
if
presented
as
evil
.
This
is
the
Faculty
of
Empire
or
Command
,
for
in
conformity
to
the
determination
of
the
Appetite
the
motion
of
the
Body
follows
.
The
other
Faculties
that
concern
pursuit
or
aversation
,
are
the
Passions
,
the
Satellites
appetitus
,
serving
either
in
the
prosecution
of
the
good
propounded
,
as
Love
,
Desire
,
&c.
or
in
opposition
of
the
evil
presented
,
as
Anger
,
Revenge
,
&c.
And
thus
far
touching
the
Senses
in
Animals
,
both
External
and
Internal
.
2.
The
second
superadded
prelation
of
the
sensible
nature
above
the
vegetable
is
the
faculty
and
exercise
of
animal
and
local
motion
,
whereas
Vegetables
have
naturally
no
other
motion
but
that
which
is
determined
and
natural
,
and
what
is
within
it self
;
as
the
motion
of
Attraction
,
Digestion
,
Nourishment
,
Augmentation
and
Increase
.
Animals
have
the
faculty
and
power
of
animal
motion
;
which
hath
these
accessions
,
1.
It
is
or
may
be
spontaneous
;
for
though
the
object
moves
objectively
,
yet
the
faculty
or
power
moves
ab
intrinseco
,
and
spontaneously
.
2.
It
moves
the
parts
spontaneously
,
the
Leg
,
the
Eye
,
the
Ear
or
any
other
part
,
which
cannot
be
done
by
Vegetables
.
3.
Again
,
it
can
move
the
whole
Compositum
from
one
ubi
to
another
(
at
least
in
all
Animals
except
those
that
are
almost
in
the
nature
of
Plants
,
called
Zoophyta
or
Plantanimali
a
)
which
cannot
be
done
by
Plants
,
who
are
mancipated
and
fixed
to
the
place
of
their
station
or
growth
,
unless
removed
by
an
extrinsecal
agent
.
3.
The
third
superadded
advantage
of
Animals
is
their
Instincts
.
It
is
true
,
Vegetables
have
their
instincts
radicated
in
their
nature
,
as
we
have
before
observed
;
yea
even
things
Inanimate
have
certain
simple
instincts
,
as
in
the
motions
of
ascent
of
light
bodies
,
and
descent
of
heavy
bodies
:
But
the
instincts
of
Animals
are
sensible
instincts
of
a
more
noble
kind
and
nature
than
those
of
Vegetables
,
and
such
as
seem
to
savour
more
of
an
active
principle
;
as
sagacity
of
Brutes
in
taking
their
prey
,
defending
themselves
,
providing
against
the
inclemency
of
the
weather
,
care
for
their
young
,
building
their
nests
,
and
infinite
more
,
which
are
too
long
to
name
.
These
are
the
superadded
Faculties
of
the
Animal
Nature
;
and
proportionate
and
accommodate
to
their
faculties
are
their
organizations
of
their
Bodies
.
And
in
as
much
as
there
is
great
varieties
in
the
temperaments
,
dispositions
,
faculties
and
uses
of
several
Animals
of
several
kinds
,
their
organizations
are
not
only
fitted
to
the
common
natures
,
uses
and
powers
of
sensible
Creatures
,
but
every
several
Species
hath
its
several
accommodation
as
well
of
his
Organs
as
of
his
Faculties
to
the
exigence
,
use
and
convenience
of
his
proper
specifical
nature
.
Thus
the
ranks
of
the
vegetable
perfections
are
not
only
included
within
the
rank
of
sensible
Beings
,
but
these
have
greater
perfections
in
what
is
common
to
both
,
and
superadditions
of
other
more
noble
Faculties
and
Organs
not
communicable
to
the
former
.
The
Vegetable
Nature
is
indeed
like
a
curious
Engin
,
but
it
hath
but
some
simple
and
single
motions
,
like
a
Watch
that
gives
the
hour
of
the
day
,
or
a
Trochea
with
one
Wheel
:
But
the
Animal
Nature
is
like
an
Engin
that
hath
a
greater
composition
of
Wheels
,
and
more
variety
of
motions
and
appearances
;
as
one
of
the
compound
Engins
of
Archimedes
,
or
as
a
Watch
,
that
besides
the
hour
of
the
day
gives
the
day
of
the
month
,
the
age
of
the
Moon
,
the
place
of
the
Sun
in
the
Zodiack
,
and
other
curious
Motions
wrought
by
multiplication
of
Wheels
.
Now
touching
the
Sensitive
Natures
,
there
have
been
two
extreme
opinions
,
both
of
them
extremely
contrary
one
to
another
,
and
yet
both
of
them
,
as
they
are
delivered
by
their
Authors
,
untrue
.
1.
That
Opinion
that
depresseth
the
natures
of
sensible
Creatures
below
their
just
value
and
estimate
,
rendring
them
no
more
but
barely
Mechanisms
or
Artificial
Engins
;
such
as
were
Archytas
his
Dove
,
Regiomontanus
his
wooden
Eagle
,
or
Walchius
his
iron
Spider
:
that
they
have
no
vital
Principle
of
all
their
various
Motions
but
the
meer
modifications
of
Matter
,
or
at
least
the
elementary
Fire
mingled
with
their
other
Matter
;
that
they
have
no
other
form
or
internal
principle
of
Life
,
Motion
,
or
Sense
but
that
which
is
relative
and
results
from
the
disposition
,
texture
,
organization
and
composition
of
their
several
Limbs
,
Members
or
Organs
:
This
fancy
began
by
Des
Cartes
in
his
Fundamenta
Physica
,
and
hath
been
followed
and
improved
by
some
of
his
admirers
,
and
particularly
much
favoured
by
Honoratus
Faber
in
his
Book
De
Generatione
Animalium
;
and
herein
they
think
they
have
given
a
fair
solution
to
all
the
Phaenomena
of
the
Sensitive
Nature
,
and
given
a
fair
prelation
to
the
Soul
of
Man
,
which
they
agree
to
be
a
substantial
Principle
of
humane
actions
:
But
in
both
these
they
have
been
disappointed
;
for
this
supposition
as
it
gives
not
at
all
a
tolerable
explication
of
the
Phaenomena
of
sense
and
animal
motions
,
so
if
it
did
,
it
would
easily
administer
to
a
little
more
confidence
and
boldness
,
a
temptation
to
resolve
all
the
Motions
of
the
reasonable
Soul
into
the
like
supposition
,
only
by
advancing
the
Engin
or
Automaton
humanum
into
a
more
curious
and
complicated
constitution
:
For
he
that
can
once
suppose
that
the
various
modifications
of
Matter
and
Motion
,
and
the
due
organization
of
the
Bodies
of
Brutes
can
produce
the
admirable
operations
of
Sense
,
Phantasie
,
Memory
,
Appetite
,
and
all
those
instincts
which
we
find
in
Brutes
;
is
in
a
fair
way
of
resolving
the
operation
of
the
Reasonable
Nature
into
the
like
supposition
,
only
by
supposing
the
organization
of
the
latter
somewhat
more
curiously
and
exactly
disposed
and
ordered
as
much
above
that
of
Brutes
,
as
theirs
is
above
that
of
Vegetables
.
It
is
true
,
the
organization
of
the
humane
and
animal
Body
,
with
accommodation
to
their
several
functions
and
offices
,
is
certainly
fitted
with
the
most
curious
and
exact
Mechanism
imaginable
;
as
appears
by
the
structure
of
the
Heart
,
the
Lungs
,
the
Brain
,
the
Tongue
,
the
Hand
,
the
Nerves
,
the
Muscles
and
all
other
parts
,
and
the
several
orders
and
methods
of
their
motions
and
adaptations
to
their
several
offices
,
and
the
exercise
by
them
of
those
Faculties
to
whose
service
they
are
consigned
;
This
must
needs
be
acknowledged
by
every
man
that
observes
them
,
or
that
takes
the
pains
to
read
the
Tracts
of
those
that
have
written
of
them
;
and
especially
Galen
his
divine
Book
De
Usu
Partium
,
Des
Cartes
and
Fabritius
concerning
the
structure
of
the
Eye
,
the
same
Fabritius
and
Steno
De
motu
Musculorum
,
and
divers
others
.
But
that
the
Principle
that
sets
on
work
these
Organs
,
and
worketh
by
them
,
is
nothing
else
but
the
modification
of
Matter
,
or
the
natural
motion
thereof
thus
or
thus
posited
or
disposed
,
or
the
bare
conformation
of
the
Organs
,
or
the
inclusion
and
expansion
of
any
natural
inanimate
particles
of
elementary
Fire
,
is
most
apparently
false
,
even
to
the
view
of
any
that
observes
or
considers
impartially
.
It
is
impossible
to
resolve
Perception
,
Phantasie
,
Memory
,
the
sagacities
and
instincts
of
Brutes
,
the
spontaneousness
of
many
of
their
animal
motions
into
those
Principles
,
nor
are
they
explicable
without
supposing
some
active
determinate
power
,
force
,
or
virtue
connexed
to
,
and
inherent
in
their
Spirits
or
more
subtil
parts
,
of
a
higher
extraction
than
the
bare
natural
modification
or
texture
of
Matter
,
or
disposition
of
Organs
,
or
,
as
they
are
often
pleased
to
stile
them
,
their
plexus
partium
.
Again
,
it
is
visible
to
the
Eye
,
that
that
power
,
or
virtue
,
or
principle
,
whatever
it
is
,
that
in
the
generative
process
first
immediately
formeth
and
organizeth
the
parts
of
the
Body
,
is
that
which
guides
,
orders
and
governs
all
the
animal
motions
of
it
after
:
That
power
which
first
forms
the
Brain
,
the
Heart
,
the
Liver
,
the
Eye
,
is
that
which
afterward
increaseth
,
augmenteth
,
exerciseth
and
employeth
them
after
:
And
no
man
living
can
force
himself
to
imagin
that
that
Principle
which
forms
,
organizeth
,
disposeth
,
and
modifieth
the
parts
,
is
any
thing
that
results
from
the
organization
or
modification
of
those
parts
which
are
not
yet
moulded
or
framed
,
but
must
have
its
modification
from
that
Principle
which
is
antecedent
to
any
manner
of
organization
or
texture
of
parts
into
an
animal
composition
:
No
man
therefore
that
hath
not
abjured
his
Reason
,
and
sworn
allegiance
to
a
preconceived
fantastical
Hypothesis
,
can
undertake
the
defence
of
such
a
supposition
,
if
he
have
but
the
patience
impartially
to
consider
and
look
about
him
.
2.
The
other
extreme
Opinion
seems
to
advance
the
Animal
Nature
too
high
,
at
least
without
a
due
allay
of
their
general
expression
;
namely
,
those
who
attribute
Reason
and
a
reasoning
faculty
or
power
to
Animals
as
well
as
to
Men
,
though
not
altogether
in
the
same
degree
of
perfection
:
so
that
they
will
not
have
Reason
to
be
the
specifical
or
constitutive
difference
of
the
Humane
Nature
,
but
common
to
them
and
Brutes
:
This
Opinion
seems
generally
to
be
favoured
by
the
Pythagoreans
,
that
held
Transmigration
of
Souls
;
by
Plutarch
,
in
Grillo
,
and
his
second
Oration
De
Esu
Carnium
;
by
Sextus
Empiricus
,
Contra
Mathematicos
;
by
Porphyry
,
Lib.
3.
de
Abstinentia
ab
Esu
Animalium
;
which
he
endeavours
to
prove
and
illustrate
by
divers
reasons
and
instances
;
and
among
the
latter
by
Patricius
in
his
fifth
Book
de
Animis
irrationalibus
;
but
above
all
by
the
ingenious
and
learned
De
Chambre
in
his
Book
of
the
Knowledge
of
Beasts
,
wherein
he
asserts
not
only
the
simple
apprehension
of
Beasts
by
phantasms
or
images
wrought
by
the
Phantasie
,
but
the
conjunction
of
images
with
affirmations
and
negations
,
which
make
up
Propositions
,
and
the
conjunction
of
Propositions
one
to
another
,
and
illation
of
Conclusions
upon
them
,
which
is
Ratiocination
or
Discourse
:
And
that
in
farther
evidence
thereof
there
is
a
certain
kind
of
Language
whereby
Beasts
or
Birds
,
especially
of
the
same
Species
,
communicate
their
conceptions
one
to
another
;
only
this
discursive
Ratiocination
of
Brutes
he
calls
Ratio
imaginativa
,
and
differenceth
it
from
Ratio
intellectualis
which
belongs
properly
to
Men
,
principally
in
this
,
That
the
imaginative
or
brutal
Ratiocination
keeps
still
in
particulars
,
and
within
the
verge
of
particular
propositions
and
conclusions
;
but
intellectual
Reason
hath
to
do
with
universals
,
and
for
the
most
part
grounds
and
directs
its
Ratiocination
by
them
.
Touching
the
thing
called
Reason
,
we
must
consider
that
it
hath
a
double
acceptation
:
1.
It
is
taken
for
every
conduct
of
any
thing
by
fitting
means
to
fitting
ends
,
or
the
due
and
convenient
ordering
and
adapting
of
one
thing
to
another
;
and
this
again
seems
to
be
of
three
kinds
,
viz.
Active
,
Passive
,
or
Mixt
:
i.
That
I
call
Active
Reason
which
from
an
inward
intellective
principle
orders
and
disposeth
,
as
the
Watch-maker
contrives
,
orders
,
and
disposeth
the
several
parts
of
the
Watch
,
so
that
it
excites
a
regular
and
useful
motion
:
2.
The
Passive
Reason
(
which
is
more
properly
Reasonableness
)
is
that
order
and
congruity
which
is
impressed
upon
the
thing
thus
wrought
;
as
in
the
Watch
I
see
every
thing
moves
duly
and
orderly
,
and
the
reason
of
the
motion
of
the
Ballance
is
by
the
motion
of
the
next
Wheel
,
and
that
by
the
motion
of
the
next
,
and
that
by
the
motion
of
the
Fusee
,
and
that
by
the
motion
of
the
Spring
;
the
whole
frame
,
order
and
contexture
of
the
Watch
carries
a
reasonableness
in
it
,
the
passive
impression
of
the
Reason
or
intellectual
Idea
that
was
in
the
Artist
:
3.
The
Mixt
sort
of
Reason
seems
to
be
when
a
thing
concurrs
actively
and
from
an
internal
principle
,
and
(
in
things
that
have
life
)
vitally
,
to
the
production
of
a
reasonable
effect
;
but
yet
per
modum
instrumenti
,
and
in
the
virtue
of
a
superiour
direction
of
a
reasonable
agent
:
Thus
when
I
plow
my
ground
,
my
Horse
is
harnessed
and
chained
to
my
Plough
,
and
put
in
his
track
or
furrow
,
and
guided
by
my
Whip
and
my
Tongue
,
and
so
draws
on
my
Plough
,
and
this
reasonable
work
is
performed
actively
and
vitally
by
my
Brute
in
the
virtue
of
my
direction
.
And
certainly
this
kind
of
latter
Reason
is
evident
not
only
in
the
brute
Beasts
in
their
instincts
and
operations
,
but
also
in
Vegetables
,
and
almost
in
all
things
in
Nature
;
for
they
are
all
indued
with
a
certain
inherent
activity
,
which
is
nevertheless
implanted
,
directed
,
ordered
and
determined
by
the
great
Creator
in
the
Laws
of
their
several
constitutions
:
The
process
of
nutrition
and
generation
not
only
in
Animals
but
even
in
Vegetables
is
done
with
the
highest
Reason
,
exceeding
the
imitation
of
the
Humane
Reason
;
the
Birds
making
their
Nests
,
ordering
their
Eggs
and
moving
them
in
incubation
,
feeding
and
disciplining
their
young
,
is
done
with
the
most
exquisite
reason
and
congruity
thereunto
,
beyond
the
artifice
of
the
most
ingenious
man
.
And
it
must
needs
be
so
;
for
though
they
concur
actively
from
an
internal
Principle
to
the
production
of
the
effect
,
yet
they
are
determined
therein
and
thereunto
,
and
their
track
ordered
for
them
and
to
them
by
the
Laws
of
their
nature
instituted
and
imprinted
on
them
by
the
unimitable
Wisdom
of
the
highest
intellectual
Being
.
This
mixed
or
instrumental
Reason
,
as
I
may
call
it
,
therefore
all
must
agree
to
belong
not
only
to
Brutes
,
but
almost
to
all
things
in
Nature
,
and
herein
differs
from
Reason
or
Reasonableness
which
I
before
call
simply
passive
,
in
that
it
immediately
proceeds
from
the
internal
active
Principles
implanted
by
God
in
their
natures
.
2.
But
there
is
another
kind
of
Reason
which
we
call
Ratiocination
,
or
Discursus
rationalis
,
which
consists
principally
in
these
three
things
,
though
the
two
former
without
the
latter
make
not
up
a
compleat
Ratiocination
:
1.
The
simple
apprehension
of
things
themselves
,
which
is
done
by
images
or
representations
thereof
,
made
either
by
the
Intellect
,
or
by
the
representations
made
thereunto
by
the
Phantasie
:
2.
The
compounding
of
the
images
or
representation
of
things
with
an
affirmation
or
negation
;
this
makes
a
Proposition
:
3.
The
composition
of
several
Propositions
among
themselves
,
and
drawing
from
them
Conclusions
;
and
this
is
called
Syllogismus
,
Ratiocination
or
Discourse
.
But
though
this
be
the
analysis
of
Ratiocination
into
which
by
a
careful
attention
it
may
be
resolved
,
we
are
not
to
think
all
sort
of
reasoning
or
ratiocination
,
even
in
Men
themselves
,
is
presently
by
way
of
explicit
or
formed
Syllogisms
,
or
artificial
Moods
and
Figure
.
Some
consecutions
are
so
intimately
and
evidently
connexed
to
or
found
in
the
premisses
,
that
the
conclusion
is
attained
quasi
per
saltum
,
and
without
any
thing
of
ratiocinative
process
,
and
as
the
Eye
sees
his
object
immediately
and
without
any
previous
discourse
;
so
in
objects
intellectual
many
evident
truths
or
principles
are
primo
intuitu
assented
unto
:
as
in
objects
of
Sense
the
action
is
elicited
per
saltum
;
as
many
times
when
a
Horse
is
hungry
and
comes
to
a
good
pasture
,
he
falls
to
his
food
immediately
without
forming
Mr.
Chambre's
Syllogism
,
-
This
green
is
grass
,
-
This
grass
is
good
to
eat
,
-
Therefore
this
green
is
good
to
eat
.
But
the
transitus
from
the
Sense
to
the
Phantasie
,
and
from
that
to
the
Appetite
,
and
from
that
to
the
motion
of
Eating
is
immediate
,
momentaneous
,
and
per
saltum
.
In
brief
,
as
the
vegetable
nature
,
as
hath
been
observed
,
hath
a
kind
of
shadow
of
the
sensible
nature
,
so
the
sensitive
nature
hath
a
kind
of
shadow
of
the
truly
rational
nature
;
their
Reason
is
but
a
low
,
obscure
and
imperfect
shadow
thereof
,
as
the
Water-gall
is
of
the
Rain-bow
;
and
proportionable
to
their
imaginative
Reason
is
their
animal
Language
,
which
though
it
be
a
kind
of
natural
sign
of
their
Imagination
and
Passions
,
yet
it
is
infinitely
below
the
perfection
of
humane
Language
:
For
we
see
that
those
Birds
who
by
reason
of
the
analogy
of
their
organs
by
use
are
taught
some
words
or
sentences
,
yet
they
never
proportion
those
words
to
an
explication
of
any
distinct
conception
signified
by
them
,
nor
can
use
or
apply
those
words
they
learn
to
the
things
they
signifie
,
nor
can
they
connex
their
words
or
sentences
in
coherence
with
the
matter
which
they
signifie
;
and
commonly
have
recourse
to
their
wild
natural
notes
when
they
would
express
their
imaginations
or
passions
,
which
notes
are
at
the
best
but
like
natural
interjections
,
framed
by
Nature
,
not
by
Art
,
to
discover
their
passions
or
impressions
;
and
their
artificial
language
or
notes
are
no
other
than
impressions
upon
their
sensitive
Memory
by
iterated
use
,
and
drawn
out
from
them
upon
the
strength
of
such
impression
,
or
by
repetition
of
Objects
that
excite
that
Memory
.
Thus
much
I
thought
good
to
premise
concerning
the
vegetable
and
sensitive
natures
;
which
may
be
of
some
use
in
the
consideration
of
the
rational
or
humane
nature
;
partly
to
instance
what
this
latter
includes
,
namely
the
whole
perfection
of
the
vegetable
and
animal
faculties
,
and
partly
to
discover
the
preference
that
the
Humane
Nature
hath
above
the
Animal
Life
in
these
most
perfect
faculties
of
Intellect
,
intellectual
Reason
,
and
Will.
I
shall
not
here
distinctly
and
fully
examine
the
nature
of
Man
in
the
whole
compass
and
extent
thereof
,
but
shall
reserve
it
to
a
fuller
inquiry
;
I
shall
only
instance
in
so
much
thereof
in
this
place
as
may
be
apposite
to
my
purpose
,
namely
,
to
shew
that
he
is
a
Creature
of
most
admirable
constitution
,
and
such
as
deserves
our
inquiry
,
and
such
whose
first
composure
and
origination
requires
a
higher
and
nobler
Constituent
than
either
Chance
or
the
ordinary
method
of
meer
Natural
causes
and
concurrences
;
and
that
it
is
such
a
piece
as
in
its
first
constitution
and
ordination
requires
an
Efficient
of
infinite
Power
,
Wisdom
and
Goodness
:
This
is
the
end
and
scope
of
my
present
Inquiry
.
Now
to
give
a
brief
Inventory
of
the
Excellence
of
the
Humane
Nature
,
I
shall
observe
as
near
as
I
can
this
order
.
First
,
I
will
briefly
consider
those
Excellencies
that
he
hath
in
common
with
the
vegetable
and
sensible
nature
:
Secondly
,
I
shall
consider
those
specifical
or
appropriate
Excellencies
that
he
hath
above
the
former
,
both
vegetable
and
animal
nature
.
Under
the
Second
general
I
shall
consider
Man
singly
with
relation
to
himself
,
and
then
with
relation
to
other
things
without
him
.
In
relation
to
himself
I
shall
briefly
consider
these
particulars
:
1.
The
excellency
of
his
Soul
or
intellectual
nature
in
its
nature
,
faculties
,
acts
and
habits
;
2.
The
peculiar
excellency
of
his
Body
;
3.
The
peculiar
excellency
of
the
Compositum
,
consisting
of
both
his
former
essential
parts
.
In
relation
to
things
without
him
,
I
shall
consider
him
with
relation
1.
To
God
,
2.
To
Mankind
,
3.
To
the
other
integrals
of
the
World
;
and
therein
1.
Of
their
serviceableness
and
accommodation
to
him
;
2.
Of
his
dominion
and
soveraignty
over
them
,
and
the
means
and
instruments
thereof
.
This
is
the
brief
Scheme
that
I
intend
of
those
specifical
and
appropriate
preheminences
that
the
Nature
of
Man
hath
above
other
visible
Creatures
.
First
therefore
,
touching
those
Excellencies
that
the
humane
Nature
hath
above
the
vegetable
and
animal
Nature
,
I
shall
subjoin
these
ensuing
Positions
.
1.
There
is
no
excellent
vegetable
or
animal
Faculty
in
the
vegetable
or
animal
Nature
,
as
such
,
but
it
is
found
in
the
humane
Nature
;
such
as
are
attraction
,
nutrition
,
digestion
,
conformation
of
parts
digested
,
proportionable
augmentation
,
generation
,
sensible
perception
,
common
sense
,
estimative
faculty
,
sensible
appetite
,
locomotive
faculty
,
and
animal
motion
:
I
meddle
not
herein
with
all
those
smaller
sort
of
Faculties
,
which
are
peculiarly
appropriate
to
Vegetables
or
Animals
,
as
swiftness
,
sagacity
,
strength
,
and
special
artifices
,
which
belong
not
to
them
in
the
common
nature
of
Vegetables
or
Animals
,
but
by
certain
specifical
Instincts
or
Faculties
,
because
though
it
may
be
some
of
them
are
not
found
in
the
same
kind
and
degree
in
the
humane
Nature
,
yet
they
are
such
as
are
abundantly
recompensed
by
that
art
and
ingeny
which
appropriately
belongs
to
the
humane
Nature
.
2.
There
are
no
Organs
in
the
sensible
Nature
(
which
yet
are
more
perfect
than
those
of
the
vegetable
Nature
)
subservient
to
the
Faculties
of
Life
and
Sense
,
which
are
wanting
in
the
constitution
of
the
humane
Body
,
at
least
in
substance
and
equivalence
.
3.
Those
very
Faculties
and
Organs
subservient
unto
them
in
the
vegetable
or
sensible
Nature
,
which
are
found
in
them
,
are
lodged
in
the
humane
Nature
in
far
more
excellency
and
perfection
than
they
are
in
the
vegetable
or
animal
Nature
:
So
that
if
the
Faculties
or
Organs
subservient
to
the
vegetable
or
animal
Life
in
Man
,
do
differ
in
their
state
or
composure
from
those
of
Brutes
,
it
differs
for
the
better
,
as
obtaining
a
more
exquisite
perfection
,
usefulness
,
beauty
,
and
contexture
,
than
those
of
Brutes
,
as
may
appear
in
the
Hand
of
Man
compared
with
the
Foot
of
Beasts
or
Birds
;
the
Foot
,
the
Leg
,
the
Thigh
of
Man
,
with
those
of
Beasts
,
and
the
like
.
It
is
true
,
the
constitution
of
some
Faculties
and
Organs
of
Sensibles
,
is
more
accommodate
to
their
fabrick
and
use
than
the
like
Organs
of
Man
would
be
to
the
use
of
Brutes
;
but
simply
comparing
one
with
another
,
the
Organs
of
the
humane
Body
are
more
curious
and
excellent
than
the
Organs
of
the
bare
animal
Nature
.
And
from
hence
it
comes
to
pass
,
that
the
full
knowledge
of
the
humane
Faculties
and
Organs
,
subservient
to
the
animal
Life
in
Man
,
comprehends
in
effect
all
the
like
Faculties
and
Organs
in
the
animal
Nature
,
though
differing
in
some
particular
textures
and
positions
,
with
a
proportionable
advance
by
the
access
of
excellence
of
the
humane
Nature
.
2.
As
to
the
specifical
or
appropriate
Excellencies
of
the
humane
Nature
above
the
most
perfect
Animals
,
they
come
next
to
be
considered
.
It
is
true
,
that
Animals
in
proportion
to
the
length
of
their
Life
attain
their
complement
of
their
specifical
perfection
sooner
in
proportion
than
the
humane
Nature
:
The
animal
Soul
sooner
expands
and
evolves
it self
to
its
full
orb
and
extent
than
the
humane
Soul
:
Therefore
the
Horse
that
lives
naturally
about
thirty
years
,
comes
to
his
full
growth
and
perfect
exercise
of
its
animal
Faculties
in
four
years
;
but
Man
,
that
lives
not
ordinarily
above
seventy
yeas
,
comes
not
to
the
ripeness
of
his
Intellectual
Life
'till
two
and
twenty
or
three
and
twenty
years
at
least
,
nor
even
to
his
full
growth
'till
nineteen
or
twenty
:
So
that
what
we
say
concerning
Man
,
in
relation
to
the
actings
of
his
Mind
,
must
be
applied
to
that
state
and
age
wherein
his
Soul
hath
fully
as
it
were
evolved
it self
,
and
its
Organs
fully
mature
and
disposed
for
the
actings
of
his
Soul
:
He
is
long
ripening
,
but
then
his
maturity
,
and
the
complement
thereof
,
recompenseth
the
flowness
of
his
maturation
.
Now
the
Excellencies
appropriate
to
the
humane
Nature
are
,
as
before
,
observed
of
two
kinds
;
1.
such
as
immediately
concern
the
humane
Nature
it self
;
or
2.
such
as
are
extrinsecal
,
but
yet
relating
to
it
.
Those
things
that
are
immediately
residing
in
,
or
part
of
the
humane
Nature
,
come
first
to
be
considered
:
And
they
are
three
:
1.
His
Soul
,
or
intellectual
and
volitive
Principle
.
2.
His
Body
,
or
corporeal
part
.
3.
The
Compositum
or
Coalitum
of
both
those
Principles
,
which
complete
the
humane
Nature
.
The
Soul
comes
first
to
be
considered
,
and
therein
these
four
things
:
1.
It
s
Constitution
or
Nature
.
2.
It
s
Original
.
3.
Its
Faculties
.
4.
It
s
congenite
Habits
or
rational
Instincts
.
1.
Touching
the
Constitution
of
the
Intellectual
Soul
of
Man
,
I
shall
not
in
this
place
enter
into
a
large
discourse
concerning
it
,
but
reserve
that
consideration
to
its
proper
place
,
only
in
general
it
is
1.
An
active
principle
;
2.
It
is
a
substantial
principle
;
3.
It
is
not
corporeal
or
material
;
4.
It
is
not
corruptible
or
mortal
.
2.
Touching
its
Original
,
whether
it
be
by
traduction
,
or
creation
,
or
participation
,
I
shall
not
here
dispute
,
but
reserve
it
to
its
proper
place
for
a
fuller
disquisition
.
But
whether
the
one
way
or
the
other
it
had
its
original
,
there
is
no
inconsistency
but
that
it
hath
those
essential
qualifications
above-mentioned
.
3.
Touching
its
Faculties
,
they
are
two
,
the
Understanding
and
the
Will
:
And
here
I
shall
not
concern
my self
in
the
Inquiry
,
whether
the
Faculties
are
the
same
with
the
Soul
it self
,
or
the
same
one
with
the
other
,
and
only
distinct
in
notion
?
whether
the
Will
be
any
more
than
the
complete
or
ultimate
act
of
the
Understanding
determined
?
It
is
sufficient
,
that
the
acting
of
the
Soul
as
it
relates
to
perception
and
decision
,
and
as
it
relates
to
choice
and
pursuit
,
or
aversation
,
are
distinguishable
to
us
,
and
those
notions
serve
to
explicate
what
we
mean
in
the
things
we
discourse
of
,
as
the
supposed
Circles
in
the
Heavens
serve
to
explicate
the
appearances
thereof
.
The
Understanding
or
the
Intellective
Faculty
(
the
shadow
whereof
only
is
the
Phantasie
in
Brutes
,
but
it
is
but
a
shadow
of
this
of
Intellect
)
is
a
Faculty
that
not
only
gradually
but
essentially
differs
from
and
exceeds
the
perceptive
Faculty
in
Brutes
.
Three
things
there
are
that
give
us
the
best
notion
we
can
have
of
the
humane
Intellect
,
and
the
discrimination
thereof
from
the
animal
perception
and
imagination
:
1.
The
Objects
thereof
:
2.
The
Acts
thereof
:
And
3.
The
Habits
thereof
.
1.
The
Object
of
the
humane
Intellect
is
omne
intelligibile
,
which
is
of
a
far
larger
extent
than
the
Object
of
sensible
perception
or
imagination
,
which
as
it
exceeds
not
the
province
of
sensible
Objects
,
so
it
is
in
order
to
the
convenience
of
a
sensible
Life
.
For
instance
:
When
a
Brute
sees
a
Man
,
it
sees
his
colour
,
figure
,
motion
,
bulk
,
and
by
the
advantage
of
Memory
or
Instinct
it
comes
to
him
,
or
flyes
from
him
,
as
it
hath
received
,
or
thinks
it
like
to
receive
good
or
evil
by
him
,
but
it
perceives
not
substance
.
These
Objects
,
among
many
other
that
might
be
instanced
,
fall
under
the
perception
of
the
Intellective
,
which
seem
not
to
be
within
the
verge
of
Imagination
or
sensible
perception
:
1.
The
Notion
of
a
Spirit
,
or
substance
void
of
corporeity
.
2.
Universals
,
or
conception
of
things
as
conjoined
in
one
common
nature
or
notion
,
abstracted
from
the
Individuals
thereof
.
3.
Abstracted
conceptions
,
as
entity
,
corporeity
,
&c.
4.
Though
Brutes
may
be
able
to
apprehend
multitude
,
as
things
more
than
singular
,
yet
they
cannot
have
a
distinct
notion
of
Number
.
5.
Though
they
may
have
a
confused
imagination
of
something
as
past
,
or
future
,
yet
it
is
without
distinction
of
Time
,
or
the
notion
of
it
.
6.
The
truth
of
consequence
in
or
from
the
antecedent
.
7.
The
actings
of
the
Mind
or
Imagination
it self
,
by
way
of
reflection
or
introspection
of
themselves
,
are
discernible
by
Man
distinctly
,
but
at
least
not
distinctly
by
Brutes
.
8.
The
truth
and
evidence
of
Geometrical
Demonstration
.
9.
The
reason
or
just
estimate
of
connexion
of
things
to
their
Causes
.
10.
The
moral
goodness
and
congruity
,
or
evilness
,
unfitness
,
and
unseasonableness
of
moral
or
natural
actions
;
which
falls
not
within
the
verge
of
a
brutal
faculty
.
11.
The
Notions
of
a
Deity
,
and
the
result
thereupon
,
namely
,
Religion
,
is
not
to
be
found
in
Brutes
,
but
seems
connatural
to
the
humane
Nature
,
as
shall
be
shewn
.
2.
The
Intellectual
Acts
,
and
they
are
many
:
1.
Intellectual
Perception
,
which
greatly
differs
from
imaginative
or
sensitive
perception
,
as
far
above
it
:
For
in
those
things
where
the
root
of
intellective
perception
is
in
the
sense
and
phantasie
,
the
perception
intellective
oftentimes
departs
from
and
corrects
the
report
of
the
phantasie
,
as
in
the
apparent
bigness
of
the
Sun
,
the
apparent
crookedness
of
the
Staff
in
a
double
medium
of
Air
and
Water
;
though
this
kind
of
Intellective
Perception
be
not
without
the
help
of
Ratiocination
.
2.
Intellective
Ratiocination
,
which
infinitely
exceeds
that
imaginative
Ratiocination
which
some
have
attributed
to
Brutes
.
1.
It
is
distinct
,
and
with
a
distinct
knowledge
of
the
terms
,
which
in
Brutes
is
confused
,
2.
It
is
founded
for
the
most
part
in
Universals
,
which
is
not
compatible
to
imaginative
Ratiocination
.
3.
The
thread
and
train
of
Consequences
in
intellective
Ratiocination
is
often
long
,
and
chained
together
by
divers
Links
,
which
cannot
be
done
in
imaginative
discourse
or
ratiocination
by
some
attributed
to
Brutes
,
which
if
the
transitus
from
the
premisses
to
the
conclusion
be
not
very
speedy
and
short
,
that
imperfect
Ratiocination
is
lost
in
Brutes
.
And
here
I
shall
again
a
little
resume
the
former
Consideration
touching
the
imaginary
Reasoning
of
Brutes
,
which
I
have
before
called
the
Image
of
Reason
,
and
not
truly
Reason
;
for
it
is
not
a
distinct
reasoning
,
but
performed
in
a
physical
moment
:
And
though
we
suppose
Subject
,
and
Predicate
,
and
Copula
,
and
Propositions
,
and
Syllogistical
Connexions
in
their
Reasoning
,
there
is
no
such
matter
,
but
the
entire
business
is
at
the
same
moment
present
with
them
without
deducing
one
thing
from
another
,
though
we
form
them
into
notions
of
distinct
acts
;
and
this
acting
of
the
sentient
Phantasie
is
performed
,
1.
By
a
presence
of
sense
,
as
the
Horse
is
under
the
sense
of
hunger
,
and
that
without
any
formal
Syllogism
presseth
him
to
eat
:
the
fire
burns
the
Cats
foot
,
and
therefore
it
pulleth
it
away
because
the
immediate
sense
of
pain
enforceth
it
.
2.
By
the
presence
of
Memory
;
the
Dog
hath
been
beaten
for
taking
the
meat
out
of
the
dish
,
and
the
next
time
he
sees
it
there
,
though
he
be
hungry
yet
he
dares
not
venture
,
for
his
imaginative
Memory
makes
the
past
strokes
as
present
to
him
as
if
he
felt
them
.
3.
By
the
presence
of
Instinct
,
which
puts
him
upon
those
motions
that
are
most
evidently
as
reasonable
as
any
thing
can
be
,
and
yet
without
the
intervention
of
Ratiocination
.
For
instance
,
Every
Creature
almost
hath
certain
Instruments
for
its
defence
,
and
the
offence
of
its
enemies
,
exactly
fitted
for
their
use
,
and
they
have
that
singular
dexterity
in
using
them
that
the
most
disciplined
Fencer
cannot
equal
:
The
Cock
,
for
instance
,
hath
his
Spurs
,
and
he
strikes
his
Feet
inward
with
singular
strength
and
order
,
and
it
is
not
possible
he
should
use
his
Spurs
with
greater
reason
for
his
advantage
;
yet
he
doth
not
this
by
any
syllogistical
method
,
or
by
Ratiocination
,
but
is
meerly
tutored
to
it
by
Instinct
,
which
is
present
with
him
,
and
at
hand
without
any
discursive
Reasoning
.
And
this
appears
,
because
while
it
is
yet
a
Chick
,
and
hath
no
Spurs
,
nor
cannot
hurt
by
it
,
nor
yet
hath
seen
the
like
motion
before
to
imitate
or
learn
it
;
yet
he
readily
practiseth
it
.
And
to
these
three
present
impulses
of
Sense
,
Memory
,
and
Instinct
,
most
if
not
all
the
sagacities
of
Brutes
may
be
reduced
without
the
help
of
true
Ratiocination
or
discursive
Reason
;
though
witty
men
by
Analytical
resolution
have
Chymically
extracted
an
artificial
Logick
out
of
all
their
actions
.
3.
Intellective
Memory
,
which
I
call
an
act
of
the
intellective
faculty
because
it
is
wrought
by
it
,
though
I
do
not
inquire
how
or
where
,
because
it
is
not
solvible
:
The
specifical
preferences
that
it
hath
above
the
sensible
Memory
are
these
;
1.
That
it
remembers
and
retains
such
things
as
were
never
at
all
in
the
Sense
,
as
the
conceptions
,
enuntiations
and
actions
of
the
Intellect
and
Will
;
the
conviction
of
truth
or
falshood
of
propositions
or
reasonings
;
the
conceptions
of
universals
:
whereas
the
sensitive
Memory
retains
nothing
but
sensible
Objects
,
or
their
Images
wrought
by
the
Phantasie
.
2.
In
that
it
is
more
complicated
and
complex
than
the
sensitive
Memory
,
retaining
the
series
of
propositions
,
argumentations
,
and
a
long
tract
of
historical
narratives
.
3.
In
that
it
is
more
distinct
and
unconfused
than
the
sensitive
Memory
.
4.
In
that
it
is
firmer
,
and
more
fixed
and
permanent
than
the
sensitive
Memory
.
5.
In
that
it
can
resuscitate
and
stir
up
it self
to
remember
and
call
together
other
Images
or
media
to
retrive
what
it
once
remembred
;
which
is
Reminiscence
,
an
act
of
intention
,
which
therefore
Aristotle
in
his
Book
De
Memoria
&
Reminiscentia
makes
an
act
peculiar
to
Man
;
whereas
the
Memory
of
Brutes
is
either
conserved
by
the
Images
impressed
by
the
Imagination
,
and
there
continued
,
or
revived
and
reinforced
by
the
occurrence
of
external
Objects
bearing
an
identity
or
resemblance
to
the
Images
at
first
impressed
by
the
Phantasie
.
4.
Deliberation
;
a
staid
and
attentive
consideration
of
things
to
be
known
and
their
media
,
and
of
their
several
weights
,
conclusiveness
,
or
evidence
;
and
of
things
to
be
done
and
their
media
,
their
congruity
,
suitableness
,
possibility
and
convenience
,
and
of
the
several
circumstances
aptly
conducible
thereunto
;
which
is
an
act
far
above
the
animal
actings
,
which
are
sudden
and
transient
,
and
admit
not
of
that
attention
,
mora
,
and
propendency
of
actions
.
5.
Judgment
;
either
concerning
things
to
be
known
,
of
the
weight
and
concludency
of
them
and
ends
in
decision
;
or
of
things
done
or
to
be
done
,
of
their
congruity
,
fitness
,
rightness
,
appositness
:
and
this
if
it
refers
to
things
to
be
done
,
ends
in
determination
or
purpose
;
if
in
relation
to
things
already
done
,
then
in
sentence
of
approbation
or
disapprobation
:
And
hither
that
which
we
call
Conscience
is
to
be
referred
,
namely
,
if
by
a
due
comparison
of
things
done
with
the
rule
,
there
be
a
consonancy
follows
the
sentence
of
Approbation
;
if
discordant
from
it
,
the
sentence
of
Condemnation
.
And
this
act
of
the
Judgment
in
relation
to
things
to
be
done
,
and
the
determination
thereupon
,
is
that
which
is
usually
stiled
the
last
decision
of
the
practical
Understanding
immediately
antecedent
to
the
decree
of
the
Will
,
which
it
must
follow
by
a
kind
of
moral
necessity
,
when
it
acts
as
a
reasonable
Faculty
,
and
in
the
due
state
and
order
of
its
nature
;
though
by
its
liberty
and
empire
it
sometimes
suspends
its
concurrence
.
And
thus
far
concerning
the
Acts
of
the
Understanding
.
3.
Concerning
intellectual
Habits
or
the
genuine
effects
of
these
acts
in
the
understanding
Faculty
,
and
they
are
divers
and
diversly
expressed
by
those
that
have
treated
thereof
.
1.
Opinion
,
when
the
assent
of
the
Understanding
is
so
far
gained
by
evidence
of
probability
,
that
it
rather
inclines
to
one
perswasion
than
to
another
,
yet
not
altogether
without
a
mixture
of
incertainty
or
doubting
.
2.
Science
or
Knowledge
effected
by
such
evidence
,
cui
non
potest
subesse
falsum
;
as
in
case
of
demonstrative
evidence
.
3.
Fides
,
or
Faith
,
or
Belief
,
which
rests
upon
the
relation
of
another
that
we
have
no
reasonable
cause
to
suspect
;
and
upon
this
account
we
believe
Divine
Revelation
when
we
are
sufficiently
convinced
that
it
is
Divine
Revelation
;
we
also
believe
our
Senses
,
because
we
have
the
greatest
Moral
evidence
that
we
can
reasonably
have
of
the
truth
of
their
reports
,
when
they
are
not
controlled
by
apparent
Reason
,
impossibility
,
or
improbability
:
We
believe
good
and
credible
persons
,
and
this
principally
referrs
to
matter
of
fact
,
which
we
cannot
or
do
not
controll
by
our
Senses
or
other
weighty
evidence
;
as
that
there
was
such
a
man
as
Julius
Caesar
,
that
there
is
such
a
place
as
Rome
,
though
we
never
saw
the
one
or
the
other
;
because
delivered
over
to
us
by
credible
persons
,
and
such
who
could
probably
have
no
end
to
deceive
us
.
4.
Wisdom
;
which
is
a
complicated
habit
referring
to
all
things
to
be
known
and
done
,
the
due
comparison
of
things
and
actions
,
and
the
preference
of
them
according
to
their
various
natures
and
degrees
.
5.
Prudence
;
which
is
principally
in
reference
to
actions
to
be
done
,
the
due
means
,
order
,
season
,
method
of
doing
or
not
doing
.
6.
Moral
Virtues
;
as
Justice
,
Temperance
,
Sobriety
,
Fortitude
,
Patience
,
&c.
for
these
begin
in
the
Intellect
,
though
their
exercise
belong
principally
to
the
faculty
of
the
Will
.
7.
Arts
Liberal
or
Mechanical
;
for
though
the
exercise
of
those
(
in
which
the
formal
nature
of
an
Art
consists
)
be
external
,
yet
the
Ideal
notion
and
habit
of
them
begins
in
the
Understanding
;
and
a
man
is
first
a
Geometrician
in
his
Brain
,
before
he
be
such
in
his
Hand
.
And
all
these
habits
of
the
intellectual
Faculty
are
far
advanced
above
what
is
found
in
Sensible
Natures
;
take
the
last
for
instance
.
It
is
true
,
we
find
a
rare
dexterity
in
the
Spider
and
Silkworm
in
framing
of
their
threads
,
but
this
proceeds
not
from
any
Intellectual
principle
in
them
,
but
from
an
Instinct
connatural
to
them
,
and
whereunto
they
are
determined
by
the
Law
of
their
nature
;
again
,
we
find
in
the
Fox
,
the
Hawk
,
and
other
Animals
admirable
sagacities
,
wiles
and
subtilties
in
getting
their
prey
and
in
defending
themselves
:
But
when
we
consider
the
sagacity
of
the
Humane
Understanding
,
although
the
particular
Instincts
of
some
Animals
are
scarce
imitable
by
it
,
yet
it
exceeds
them
in
other
things
almost
of
the
same
nature
,
and
so
by
way
of
equivalence
,
or
rather
prelation
in
those
very
Instincts
;
witness
the
Arts
of
Painting
,
Tapestry
,
Fortification
,
Architecture
,
the
Engins
whereby
noxious
and
subtil
Animals
are
subdued
,
and
infinite
more
arising
from
the
fruitfulness
of
the
Understanding
and
the
dexterity
of
the
Hand
.
And
thus
much
touching
the
Intellective
Faculty
,
the
seat
of
intellective
Perception
and
Counsel
:
I
come
to
consider
of
that
other
Faculty
,
the
Will
,
the
seat
of
Empire
and
Authority
.
The
Will
therefore
is
that
other
great
Faculty
of
the
Reasonable
Soul
,
and
it
is
not
a
bare
appetitive
power
as
that
of
the
sensual
appetite
,
but
is
a
rational
appetite
,
and
is
considerable
,
1.
In
its
Nature
,
2.
In
its
Object
,
3.
In
its
Acts.
1.
The
Nature
of
this
Faculty
is
that
it
is
free
,
domina
suarum
actionum
,
free
from
compulsion
,
and
so
spontaneous
,
and
free
from
determination
by
the
particular
Object
,
wherein
it
differs
from
the
sensitive
appetite
,
which
though
spontaneous
,
because
moving
from
an
inward
principle
,
yet
is
,
if
not
altogether
,
yet
for
the
most
part
determined
in
its
choice
by
the
external
Object
.
But
how
far
forth
the
Will
is
determined
by
the
last
act
of
the
practick
Understanding
,
or
how
far
such
a
determination
is
,
or
is
not
consistent
with
the
essential
or
natural
liberty
of
the
Will
,
is
not
seasonable
here
to
dispute
.
This
liberty
of
Will
,
together
with
that
other
Faculty
of
Understanding
,
is
that
which
renders
the
humane
Nature
properly
capable
of
a
Law
,
and
of
the
consequence
of
Law
,
Rewards
and
Punishments
;
which
doth
not
properly
belong
to
the
animal
Nature
,
because
destitute
of
these
two
Faculties
.
2.
The
Object
of
the
Will
is
not
confined
to
a
sensible
Good
,
but
is
much
larger
,
namely
,
such
a
Good
as
is
compatible
to
an
Intellectual
Nature
in
its
full
latitude
,
such
as
are
moral
and
supernatural
Good
.
3.
The
Acts
of
this
Faculty
are
generally
divided
into
Volition
,
Nolition
,
and
Suspension
:
That
division
that
herein
better
suits
with
my
purpose
are
these
,
Election
and
Empire
.
1.
Election
or
choice
,
and
this
in
reference
both
to
means
and
end
;
for
though
the
Schools
tell
us
,
that
Electio
is
only
mediorum
&
non
finis
,
this
is
to
be
intended
of
the
general
end
or
good
at
large
,
and
in
its
universal
conception
,
for
when
several
particular
ends
are
in
proposal
,
there
is
belonging
to
the
Will
a
power
of
Election
of
these
,
as
well
as
of
the
means
to
attain
them
.
2.
The
Imperium
voluntatis
over
the
Body
and
the
Faculties
:
We
may
observe
in
the
humane
as
well
as
the
animal
Body
two
kinds
of
motions
or
exertions
of
Faculties
;
some
are
stiled
natural
or
involuntary
,
such
is
the
motion
of
the
Heart
,
the
Circulation
of
the
Blood
,
the
perception
of
the
Senses
;
when
the
Organs
are
open
,
and
the
Object
applied
,
these
natural
,
though
vital
Faculties
and
Motions
,
are
not
under
the
command
of
the
Will
immediately
,
for
whether
I
will
or
will
not
,
while
I
live
,
my
Heart
beats
,
my
Blood
circulates
,
my
Ventricle
digests
what
is
in
it
,
my
Eye
sees
when
open
.
But
there
be
other
Motions
in
the
humane
,
and
also
in
the
animal
Nature
,
that
are
subject
to
the
command
of
the
Will
in
Man
,
and
to
the
appetite
in
Brutes
,
as
local
motion
,
which
in
Animals
is
under
the
regiment
of
the
Appetite
,
in
Man
under
the
regiment
of
the
Will
.
Now
this
Imperium
voluntatis
may
be
considered
in
relation
,
1.
To
it self
:
It
can
suspend
its
own
acting
,
either
of
electing
or
rejecting
.
2.
To
the
Understanding
:
Though
it
cannot
suspend
its
perception
,
omnibus
ad
percipiendum
requisitis
adhibitis
,
yet
it
may
suspend
its
decision
or
determination
,
or
at
least
its
obsequium
to
such
decision
.
3.
The
Passions
,
which
are
as
it
were
the
Satellites
voluntatis
,
and
follow
the
command
of
the
Will
,
where
the
Will
acts
according
to
its
power
and
authority
.
4.
To
the
animal
Spirits
,
and
the
Vessels
in
which
they
are
received
when
designed
to
Motion
,
namely
the
Nerves
and
Muscles
,
those
are
all
subject
to
the
Empire
of
the
Will
,
as
to
Local
Motion
of
the
whole
Body
or
any
part
thereof
,
when
the
Spirits
,
Nerves
and
Muscles
are
in
their
due
and
natural
state
.
5.
To
the
sensual
Appetite
:
And
indeed
herein
is
evident
both
the
Empire
and
Sovereignty
of
the
Will
,
and
also
the
visible
discrimination
between
the
Humane
Nature
and
the
Animal
or
Brutal
Nature
,
and
its
preference
before
it
.
In
the
animal
Nature
it
is
evident
that
the
sensual
Appetite
is
that
which
hath
and
exerciseth
the
sovereignty
and
dominion
over
the
spontaneous
actions
of
the
animal
Nature
,
that
commands
the
Foot
to
go
,
the
Mouth
to
eat
,
and
all
other
the
spontaneous
motions
in
order
to
a
sensible
good
:
But
in
Man
the
sensual
Appetite
is
Regimen
sub
graviere
regimine
,
the
government
of
the
Appetite
is
under
the
government
of
the
Will
and
controlled
by
it
,
at
least
where
the
reasonable
Faculty
is
not
embased
and
captived
by
ill
custom
or
disorder
.
And
this
appears
two
ways
:
1.
Sometimes
the
very
motion
of
the
Appetite
it self
is
restrained
by
the
Empire
of
the
Will
,
so
that
a
man
doth
not
appetere
that
sensible
good
which
otherwise
he
might
or
would
,
because
he
will
not
;
and
this
is
the
most
natural
and
noble
regiment
of
the
Will
over
the
sensual
Appetite
.
2.
Though
it
may
fall
out
that
the
sensual
Appetite
may
appetere
bonum
sensibile
,
yet
the
Will
may
and
doth
controll
the
empire
of
the
Appetite
in
the
execution
of
that
appetition
:
As
for
instance
,
A
man
sees
delicious
fruit
,
and
he
desires
it
;
in
so
much
,
that
were
there
not
a
controll
over
the
empire
of
his
Appetite
,
it
would
command
the
Hand
to
reach
it
,
and
the
Mouth
to
eat
it
:
But
the
contrary
command
of
the
Will
supersedes
the
command
of
the
Appetite
;
the
Appetite
desires
it
,
but
the
Hand
is
forbidden
by
the
Will
to
reach
it
.
Now
if
any
man
shall
say
this
contradiction
appears
,
not
only
in
the
reasonable
Nature
,
but
even
in
the
sensible
:
The
sensible
Appetite
is
checked
in
its
execution
oftentimes
by
sensual
Fear
,
as
in
Dogs
and
Horses
,
and
other
Brutes
,
yea
sometimes
by
the
remembrance
of
a
former
suffering
for
the
like
attempt
to
gratifie
his
sensual
Appetite
;
and
yet
they
are
destitute
of
any
superior
faculty
of
Will
to
interpose
a
prohibition
upon
the
Appetite
.
I
answer
,
this
is
true
,
for
in
such
cases
the
impendent
Fear
is
either
present
or
in
memory
,
and
so
expected
;
and
it
being
of
a
sensible
evil
,
hath
the
same
influence
upon
the
sensual
Appetite
as
the
present
good
;
and
therefore
if
the
evil
feared
or
impendent
be
a
greater
sensible
evil
than
the
good
,
it
over-rules
the
Appetite
to
aversation
;
as
the
Fish
that
loves
the
bait
,
yet
feareth
the
hook
,
which
it
discerns
as
a
greater
sensible
evil
,
the
very
Appetite
is
thereby
determined
to
aversation
.
But
the
controll
of
the
Will
upon
the
Appetite
in
the
reasonable
Nature
,
is
many
times
,
and
indeed
most
often
done
,
not
upon
the
account
of
a
sensible
evil
felt
or
feared
,
which
of
it self
were
sufficient
to
determin
the
Appetite
;
but
sometimes
upon
the
account
of
such
hopes
or
fears
as
fall
not
under
a
sensitive
notice
,
as
of
the
command
or
prohibition
by
God
;
yea
many
times
upon
a
bare
Moral
account
of
the
indecorum
,
unreasonableness
,
unseasonableness
or
utter
unfitness
of
the
thing
it self
,
without
any
other
motive
of
fear
either
of
a
present
or
future
sensible
inconvenience
thereby
;
which
Moral
consideration
can
no
way
move
the
sensible
Appetite
,
were
it
not
for
the
Will
,
which
being
a
rational
Faculty
is
moved
by
it
.
And
this
is
all
that
I
shall
say
touching
the
two
great
Faculties
of
the
Soul
,
the
Understanding
and
Will
:
I
shall
not
add
any
thing
here
touching
Passions
or
Affections
of
the
Mind
,
1.
Because
they
are
but
a
kind
of
appendices
to
the
Will
,
the
Satellites
voluntatis
;
those
of
the
concupiscible
kind
being
as
it
were
the
flowers
of
the
motion
of
Volition
,
those
of
the
irascible
kind
the
flowers
of
the
motion
of
Aversation
.
2.
Because
the
Passions
for
the
most
part
are
found
in
the
sensible
Nature
,
namely
those
of
love
,
hatred
,
delight
,
grief
,
expectation
and
fear
;
and
therefore
I
shall
not
here
treat
of
them
.
3.
I
come
now
to
consider
of
those
rational
Instincts
as
I
call
them
,
the
connate
Principles
engraven
in
the
humane
Soul
;
which
though
they
are
Truths
acquirable
and
deducible
by
rational
consequence
and
argumentation
,
yet
they
seem
to
be
inscribed
in
the
very
crasis
and
texture
of
the
Soul
antecedent
to
any
acquisition
by
industry
or
the
exercise
of
the
discursive
Faculty
in
Man
,
and
therefore
they
may
be
well
called
anticipations
,
prenotions
,
or
sentiments
characterized
and
engraven
in
the
Soul
,
born
with
it
,
and
growing
up
with
it
till
they
receive
a
check
by
ill
customs
or
educations
,
or
an
improvement
and
advancement
by
the
due
exercise
of
the
Faculties
.
I
shall
shew
first
what
they
are
:
Secondly
,
what
moves
me
to
think
that
such
are
connatural
.
1.
Touching
the
former
,
I
think
those
implanted
and
connatural
anticipations
are
these
;
namely
,
That
there
is
a
God
;
that
he
is
of
greatest
Power
,
Wisdom
,
Goodness
,
and
Perfection
;
that
he
is
pleased
with
good
,
and
displeased
with
evil
;
that
he
is
placable
;
that
he
is
to
be
feared
,
honoured
,
loved
,
worshipped
,
and
obeyed
;
that
he
will
reward
the
good
,
and
punish
the
evil
;
a
secret
sentiment
of
the
immortality
of
the
Soul
,
or
that
it
survives
the
Body
to
be
capable
of
rewards
and
punishments
,
according
to
its
deportment
in
this
life
;
certain
common
notions
of
Moral
good
and
evil
,
of
decorum
and
turpe
;
that
faith
and
promises
are
to
be
kept
;
that
a
man
must
do
as
he
would
be
done
by
;
that
the
obscene
parts
and
actions
,
though
otherwise
natural
,
are
not
to
be
exposed
to
publick
view
,
obvelatio
pudendorum
;
that
a
man
must
be
grateful
for
benefit
received
;
These
,
and
some
such
common
notions
or
intimate
propensions
seem
to
be
con
naturally
engraven
in
the
Soul
antecedently
to
any
discursive
Ratiocination
;
and
though
they
are
not
so
distinct
and
explicite
,
yet
they
are
secret
Byasses
inclining
the
humane
Nature
primarily
to
what
is
useful
and
convenient
for
it
in
proportion
to
the
state
of
an
intellectual
Nature
:
That
as
we
see
in
Brutes
,
besides
the
exercise
of
their
Faculties
of
sensitive
Perception
and
Imagination
,
there
are
lodged
in
them
certain
sensible
Instincts
antecedent
to
their
imaginative
Faculty
,
whereby
they
are
pre-determined
to
the
good
and
convenience
of
the
sensible
Life
:
So
there
are
lodged
in
the
very
crasis
and
constitution
of
the
Soul
certain
rational
Instincts
whereby
it
is
pre-disposed
,
inclined
,
and
byassed
to
the
good
and
convenience
proportionable
to
a
rational
and
intellectual
Life
;
a
certain
congenite
stock
of
rational
Sentiments
and
Inclinations
which
may
go
along
with
him
,
and
fairly
incline
him
to
such
a
trade
and
way
as
is
suitable
to
the
good
of
his
Nature
;
so
that
he
is
not
left
barely
to
the
undetermination
,
incertainty
,
and
unsteadiness
of
the
operation
of
his
Faculties
,
without
a
certain
secret
and
gentle
pre-disposition
of
them
to
what
is
right
,
decent
,
and
convenient
for
their
manage
and
guidance
by
these
common
anticipations
,
inclinations
,
and
connatural
Characters
engraven
in
the
Soul
.
2.
And
that
which
inclines
me
to
believe
this
,
is
not
only
the
congruity
of
the
supposition
to
the
convenience
of
the
humane
Nature
,
and
the
instance
of
the
sensible
Instincts
in
the
animal
Nature
proportionate
to
their
convenience
,
and
the
great
importance
of
them
to
the
convenience
thereof
:
But
also
that
which
is
observable
in
the
attentive
consideration
of
the
manners
of
Mankind
in
general
,
which
seems
to
have
those
common
sentiments
in
them
,
and
to
accord
in
them
in
a
very
great
measure
;
and
though
evil
Customs
and
Education
much
prevails
among
men
,
yet
it
doth
not
wholly
ob●…literate
these
sentiments
,
at
least
from
the
generality
of
Mankind
.
It
must
be
agreed
that
these
rational
Instincts
,
as
I
call
them
,
are
not
always
so
vigorous
and
uniform
in
their
actings
as
the
animal
Instincts
of
Brutes
are
in
their
kind
,
which
partly
proceeds
from
that
liberty
of
Will
that
is
in
the
humane
Nature
which
many
times
suspends
or
interrupts
their
energy
and
operation
,
partly
from
that
mixture
of
the
sentient
Appetite
with
the
actings
of
the
reasonable
Soul
,
which
oftentimes
transport
it
:
Even
the
more
simple
and
uncompounded
any
Nature
is
,
the
more
uniform
are
its
motions
and
actings
;
the
natural
Instincts
and
Pro-portions
even
of
things
inanimate
(
as
of
heavy
Bodies
to
descend
)
are
more
uniform
than
the
very
Instincts
of
Brutes
,
who
have
a
more
complicated
form
or
nature
;
But
as
this
accidental
interruption
of
rational
Instincts
doth
not
disprove
their
existences
,
so
Man
hath
a
greater
advantage
by
the
exercise
of
his
Reason
and
intellective
Faculties
,
to
remove
those
interruptions
,
and
improve
those
connatural
Sentiments
or
rational
Instincts
to
his
singular
use
and
benefit
,
which
abundantly
recompenceth
those
Interruptions
.
And
if
any
shall
say
that
there
are
or
may
be
other
means
of
propagation
of
those
motions
and
inclinations
in
Men
,
namely
,
1.
A
Traditional
traduction
of
them
into
the
World
;
and
2.
The
Exercise
of
the
humane
Intellectual
Faculties
upon
the
occurrence
and
observation
of
external
Objects
and
Events
:
I
answer
,
1.
As
touching
Traditional
communication
and
traduction
of
those
Truths
that
I
call
connatural
and
engraven
,
I
do
not
doubt
but
many
of
those
Truths
have
had
the
help
of
that
derivation
:
But
,
first
,
such
a
Tradition
possibly
hath
not
been
without
interruptions
by
evil
Education
,
and
yet
these
Sentiments
have
obtained
almost
in
all
Ages
and
Places
,
though
not
without
interspersion
of
certain
corrupt
additaments
,
obtained
likewise
by
evil
Custom
or
Education
.
But
secondly
,
it
cannot
reasonably
be
supposed
that
a
Tradition
could
so
constantly
and
universally
prevail
and
obtain
among
Mankind
,
unless
there
were
some
common
consonancy
and
congruity
of
somewhat
inherent
in
Nature
which
suits
,
corresponds
and
suffragates
to
that
Tradition
,
and
closeth
with
it
,
and
accepts
it
.
2.
As
to
the
other
,
concerning
the
Exercise
and
Actings
of
our
Intellectual
Faculties
,
it
must
needs
be
agreed
that
those
that
I
call
Connatural
Principles
are
in
themselves
highly
reasonable
,
and
deducible
by
a
strong
process
of
Ratiocination
to
be
most
true
and
most
convenient
;
and
consequently
the
high
exercise
of
Ratiocination
or
intellective
Discourse
might
evince
their
truth
and
excellency
,
though
there
were
no
such
originally
inscribed
in
the
Mind
:
But
this
no
more
concludes
against
the
supposition
,
than
it
would
conclude
against
the
supposition
of
implanted
Instincts
in
Brutes
;
which
as
they
are
in
themselves
highly
reasonable
and
useful
to
their
ends
,
and
evincible
by
true
Reason
to
be
such
,
as
it
may
be
any
thing
we
know
:
So
also
many
,
though
not
all
the
actings
of
those
Instincts
might
possibly
in
the
Brutes
themselves
be
elicited
by
a
strong
intention
and
exercise
of
their
Phantasie
and
sensible
Perception
,
Ratiocination
,
and
Connatural
Implantation
,
are
but
several
means
or
discoveries
of
the
same
thing
which
in
it self
is
most
highly
reasonable
;
only
the
latter
is
for
the
most
part
less
difficult
,
and
readier
at
hand
.
But
to
the
Objection
.
1.
Let
any
man
but
duly
consider
how
few
men
there
are
in
the
World
that
are
capable
in
respect
of
the
meanness
of
their
Parts
and
Education
,
to
act
and
improve
their
Intellects
or
Faculties
to
so
high
a
strain
as
the
eliciting
of
those
that
I
call
Connatural
Principles
by
the
strength
of
their
Intellectual
Operation
;
this
requires
very
choice
Parts
,
great
attention
of
Mind
,
sequestration
from
the
importunity
of
Secular
employments
,
and
a
long
advertent
and
deliberate
connexing
of
Consequents
;
which
falls
not
in
the
common
road
of
ordinary
men
,
but
of
Philosophers
,
Metaphysical
heads
,
and
such
as
have
had
a
more
refined
education
,
which
is
not
the
thousandth
part
of
Mankind
;
Other
men
require
a
more
easie
and
familiar
access
to
these
Truths
and
Inclinations
;
and
yet
we
see
that
these
Sentiments
are
not
confined
to
the
Literati
of
mankind
.
2.
Again
,
I
appeal
to
the
most
knowing
men
in
the
World
that
have
but
had
the
leisure
to
think
seriously
and
converse
with
themselves
,
and
that
have
kept
their
Minds
free
from
the
fumes
of
intemperance
and
excess
,
passion
and
perturbation
;
whether
next
under
Divine
Revelation
their
best
and
clearest
sentiments
of
Morality
at
least
have
not
been
gathered
from
the
due
animadversion
and
inspection
of
their
own
Minds
,
and
the
improving
of
that
stock
of
Morals
that
they
there
find
,
and
the
transcribing
of
that
Original
which
they
found
first
written
there
:
It
is
true
,
that
it
is
with
the
connatural
Principles
inscribed
in
our
Minds
as
it
is
with
our
Faculties
,
they
lye
more
torpid
,
and
inactive
,
and
inevident
,
unless
they
are
awakened
and
exercised
,
like
a
spark
involved
in
ashes
;
and
being
either
suppressed
or
neglected
they
seem
little
better
than
dead
,
but
being
diligently
attended
,
inspected
and
exercised
,
they
expand
and
evolve
themselves
into
more
distinction
and
evidence
of
themselves
.
And
therefore
it
was
not
without
some
kind
of
probability
that
some
of
the
Ancients
thought
that
Science
was
little
else
than
Memory
or
Reminiscence
,
a
discovery
of
what
was
in
the
Soul
before
.
But
whatever
may
be
said
of
other
matters
,
certainly
the
first
draughts
and
strictures
of
Natural
Religion
and
Morality
are
naturally
in
the
Mind
.
And
hence
some
thinking
men
have
thought
that
the
specifical
difference
of
the
humane
Nature
is
Propension
to
Religion
,
and
therefore
define
Man
to
be
Animal
religiosum
,
which
could
not
be
from
any
habit
barely
acquisite
by
the
exercise
of
Faculties
,
unless
the
same
were
radically
engraven
in
the
very
texture
of
his
Soul
.
I
shall
add
but
this
one
thing
more
:
It
is
plain
that
the
existence
of
a
Deity
as
a
Being
of
infinite
Perfection
,
and
consequently
of
infinite
Goodness
and
Justice
to
reward
and
punish
,
and
of
infinite
Power
and
Wisdom
,
is
a
truth
that
is
highly
rational
and
demonstrable
by
the
exercise
of
intellectual
Faculties
upon
the
consideration
of
the
Universe
and
its
several
parts
;
and
possibly
the
Immortality
of
the
Soul
is
evincible
by
very
great
reason
:
But
these
great
truths
are
not
communicated
barely
by
one
kind
of
means
,
and
it
is
needful
,
in
respect
of
their
use
,
they
should
all
have
all
contributions
,
and
not
only
Brains
to
pursue
a
long
train
of
consequences
.
And
yet
we
shall
find
in
the
generality
of
mankind
(
especially
when
death
begins
to
draw
towards
them
)
a
very
quick
and
active
demonstration
of
these
convictions
,
and
possibly
many
times
more
vigorous
and
active
than
that
rational
conviction
that
is
wrought
by
Speculation
and
Syllogisms
;
which
evidenceth
that
these
Principles
of
the
existence
of
a
most
righteous
and
powerful
God
,
and
a
state
of
rewards
and
punishments
after
death
,
are
more
universally
engraven
in
the
Crasis
of
the
Soul
by
Almighty
God
in
its
natural
constitution
than
barely
by
the
exercise
of
Faculties
in
Speculation
and
Ratiocination
.
And
herein
it
must
be
remembred
that
I
am
in
this
Discourse
still
in
the
outward
Court
of
the
Gentiles
,
discoursing
only
as
a
reasonable
Man
,
and
not
taking
in
the
assistance
of
the
Christian
Doctrine
and
those
subsidia
divinae
gratiae
that
relate
thereunto
.
Therefore
to
conclude
this
point
,
There
seems
to
be
two
means
of
communicating
and
preserving
in
the
Soul
and
Conscience
these
great
speculative
and
moral
Principles
whereof
I
have
even
now
treated
,
viz.
1.
That
which
I
here
call
Connatural
,
or
a
certain
rational
Instinct
engraven
in
the
very
Make
and
constitution
of
it
:
And
as
those
that
write
of
Conscience
tell
;
us
it
hath
three
offices
or
acts
,
Synteresis
,
Syneidesis
,
and
Epicrisis
;
so
those
Principles
are
lodged
in
that
Chest
of
the
Conscience
called
Synteresis
.
2.
A
second
means
of
attaining
and
keeping
and
improving
these
connatural
Sentiments
or
rational
Instincts
both
speculative
and
moral
,
is
that
admirable
adaptation
of
the
Faculties
of
the
humane
Soul
to
those
Principles
and
Sentiments
,
that
as
the
Eye
discerns
light
and
colour
by
a
congruity
between
the
visive
Faculty
and
the
visible
Object
,
and
as
the
Palate
tasts
and
relisheth
its
meat
by
the
congruity
between
the
Faculty
and
the
Object
,
whereby
it
judgeth
of
what
is
good
and
embraceth
it
,
and
what
is
evil
to
it
,
and
rejects
it
:
So
in
the
humane
Faculties
,
those
of
his
Intellect
and
Will
there
is
a
proportionating
of
the
Faculties
to
the
Object
,
whereby
the
former
discerns
truth
from
falshood
,
and
moral
good
from
moral
evil
,
honestum
&
decorum
from
indecens
&
turpe
;
and
accordingly
the
Will
,
when
it
acts
regularly
and
as
it
should
,
accepts
or
rejects
it
:
But
as
the
estimative
Faculty
in
Brutes
is
nevertheless
consistent
with
their
connatural
Instincts
,
which
latter
have
still
excellent
use
in
the
sentient
Province
;
so
this
adaptation
of
the
Faculties
in
Man
to
their
Objects
doth
not
exclude
those
connatural
,
implanted
,
rational
Instincts
in
the
humane
Nature
,
but
both
consist
together
,
and
are
of
admirable
use
to
the
humane
Soul
.
And
thus
far
concerning
the
Soul
of
Man
,
its
Faculties
and
Instincts
.
I
come
now
to
consider
of
the
structure
and
fabrick
of
the
humane
Body
,
and
that
not
at
large
,
for
that
will
be
for
another
place
,
but
briefly
and
summarily
to
give
an
account
of
some
of
those
appropriate
and
discriminating
notices
wherein
it
differs
from
and
hath
preference
above
the
most
perfect
brutal
Nature
:
And
they
are
such
as
either
concern
the
entire
Fabrick
of
the
Body
,
or
such
as
concern
some
special
Parts
or
Integrals
thereof
:
but
I
shall
mingle
them
together
as
followeth
.
1.
There
is
in
the
humane
Fabrick
a
greater
Majesty
and
Beauty
than
in
any
Animal
in
the
World
besides
;
and
that
appears
,
1.
In
the
erectness
of
his
posture
;
all
other
Animals
have
transverse
Bodies
,
as
Birds
and
Beasts
,
and
though
some
do
raise
themselves
upon
their
hinder
legs
to
an
upright
posture
,
yet
they
cannot
endure
it
long
,
it
is
unnatural
and
uneasie
to
them
,
neither
are
the
figures
or
junctures
or
order
of
their
Bones
,
Nerves
,
and
Muscles
fitted
to
such
a
posture
.
And
it
is
observable
,
that
the
structure
of
Man's
Body
is
with
that
equilibration
(
notwithstanding
divers
prominences
therein
)
the
composure
of
his
Nerves
and
Muscles
for
the
due
motion
of
his
Spirits
,
the
structure
of
his
Feet
are
so
singularly
accommodated
;
that
he
maintains
this
erect
posture
standing
or
walking
,
though
his
Feet
,
the
Basis
of
the
Pillar
of
his
Body
,
be
much
narrower
than
the
latitude
of
his
Body
.
2.
In
the
Majesty
of
his
Face
and
Eyes
.
3.
In
the
Beauty
of
his
Face
:
Beauty
consists
principally
in
these
things
,
Figure
,
Symmetry
,
and
Colour
.
No
Bird
,
or
terrestrial
Animal
exhibits
its
Face
in
the
native
colour
of
its
Skin
but
Man
;
all
others
are
covered
with
Feathers
,
or
Hair
,
or
a
Cortex
that
is
obduced
over
the
Cutis
,
as
in
Elephants
and
some
sort
of
Indian
Dogs
;
and
though
in
the
torrid
Climates
the
common
colour
is
black
or
swarthy
,
yet
the
natural
colour
of
the
temperate
Climates
is
more
transparent
and
beautiful
.
2.
There
is
no
Animal
hath
any
Organ
of
equal
use
to
the
Arm
and
Hand
of
a
Man
,
that
Organum
organorum
,
an
Organ
accommodate
to
all
the
useful
motions
,
operations
,
arts
and
uses
of
his
life
:
Man
is
born
without
any
offensive
or
defensive
weapons
like
to
those
of
other
Animals
,
but
by
the
usefulness
and
accommodation
of
this
Organ
and
his
Intellective
faculty
he
maketh
weapons
and
useth
them
,
he
forgeth
and
mouldeth
Metals
,
builds
Houses
and
Ships
,
makes
his
Cloaths
and
Ornaments
,
and
exerciseth
all
Arts
for
use
and
ornament
.
3.
There
is
no
Creature
that
I
know
of
,
hath
the
like
structure
of
his
Leg
and
Foot
;
the
former
being
only
two
to
support
his
Body
,
have
greater
and
larger
Muscles
than
any
Animal
of
no
greater
proportionable
bigness
;
and
the
latter
being
the
Basis
of
those
Pillars
,
are
admirably
fitted
by
their
length
and
figure
for
his
gressus
progressivus
.
4.
Since
the
Brain
is
the
great
Organ
of
Intellection
in
Man
,
and
of
Imagination
in
Brutes
,
which
are
the
two
noblest
Faculties
of
either
Nature
,
it
will
not
be
amiss
to
examine
the
differences
between
the
Brain
of
either
,
and
the
Nerves
proceeding
from
either
,
wherein
none
that
I
know
hath
given
more
light
than
Doctor
Willis
in
his
Anatomy
of
the
Head
;
all
therefore
that
I
shall
do
herein
shall
be
to
gather
up
the
most
of
those
observable
differences
that
lye
dispersed
in
that
Book
.
1.
The
humane
Brain
is
in
proportion
to
the
Body
much
greater
and
larger
than
the
Brains
of
Brutes
,
having
regard
to
the
size
and
proportion
of
their
Bodies
,
and
fuller
of
anfractus
or
sinuations
,
and
so
more
capable
of
greater
diversity
of
employments
and
uses
in
the
Perceptive
Faculties
.
2.
There
are
in
the
Brain
certain
portions
called
protuberantia
annularis
,
nates
,
&
testes
;
and
that
in
those
Brutes
wherein
this
protuberantia
annularis
is
largest
in
proportion
,
those
Brutes
are
of
greatest
sagacity
and
subtilty
,
as
Foxes
,
Apes
,
&c.
that
though
in
Man
those
prominences
called
nates
and
testes
are
the
least
,
yet
the
protuberantia
annularis
is
greater
in
proportion
in
Man
than
in
any
Animal
,
the
structure
of
this
Organ
being
fitted
to
a
greater
degree
of
natural
sagacity
.
3.
That
whereas
in
Brutes
the
only
communication
of
the
Brain
with
the
Heart
is
by
the
nervus
paris
vagi
derived
from
the
Cerebellum
,
and
spreading
its
branches
into
the
Muscle
of
the
Heart
;
in
Man
there
is
not
only
the
same
communication
of
that
Nerve
,
but
a
ramification
of
the
nervus
intercostalis
is
also
inserted
into
the
Muscle
of
the
Heart
,
whereby
a
greater
communication
between
the
Brain
and
Heart
is
maintained
in
Man
than
in
Brutes
.
4.
That
other
ramifications
of
this
nervus
intercostalis
are
derived
into
the
Chest
and
Diaphragma
,
whereby
principally
that
peculiar
affection
of
Laughter
is
excited
,
more
appropriate
to
Man
,
together
also
those
others
of
Sternutation
and
other
natural
actions
common
to
Men
and
Beasts
are
excited
,
but
not
from
the
like
communication
of
that
Nerve
in
Brutes
.
And
thus
much
shall
serve
to
be
spoken
of
the
peculiarities
of
the
Humane
Body
,
though
what
I
before
said
touching
the
Faculties
of
the
Animal
Nature
in
Man
must
also
be
remembred
touching
the
organical
parts
of
his
Body
:
There
is
no
Organ
in
the
Brutal
Body
subservient
to
the
Animal
Faculties
,
which
is
not
found
in
the
Humane
Body
,
with
such
variations
and
additions
as
render
them
more
curious
,
perfect
,
useful
,
and
admirably
accommodate
to
his
Animal
Life
and
Faculties
;
But
of
this
more
fully
hereafter
.
3.
I
shall
now
subjoin
a
Consideration
of
Man
in
his
whole
Compositum
,
consisting
of
both
his
essential
parts
of
Body
and
Soul
,
and
of
the
aggregation
of
the
Faculties
and
Organs
belonging
to
either
,
so
far
forth
as
they
evidence
his
appropriate
and
specifical
Excellency
above
the
Animal
Nature
.
The
appropriate
or
specifical
acts
of
the
humane
compositum
,
are
the
capacity
and
faculty
of
instituted
Signs
,
expressive
of
the
inward
conceptions
of
the
Mind
,
which
are
of
two
kinds
:
1.
Audible
,
2.
Visible
Signs
.
The
Audible
Signs
are
instituted
Speech
or
Language
,
the
formal
nature
whereof
consists
in
two
things
:
1.
Articulate
Voice
;
2.
The
accommodation
of
the
Articulate
Voice
to
the
rendring
or
expressing
of
the
inward
thoughts
or
intentions
of
the
Mind
:
And
herein
is
the
great
preference
of
the
language
of
Man
above
that
of
Brutes
or
Birds
,
who
though
they
have
audible
signs
that
express
something
of
their
Imaginations
or
Appetites
,
yet
they
extremely
differ
from
humane
speech
:
1.
They
are
but
short
and
transient
,
like
Interjections
in
speech
,
whereby
though
they
express
the
sudden
motions
of
their
Phantasie
,
Appetite
,
or
Passions
,
yet
they
carry
not
with
them
any
distinct
series
or
long
train
of
their
Imaginations
;
they
are
short
and
sudden
,
somewhat
like
Sighs
or
Ejulations
in
Man
.
2.
They
are
not
articulate
,
nor
orderly
,
but
short
,
natural
and
broken
.
3.
When
Birds
,
especially
by
the
fabrick
of
their
Tongue
and
Palate
,
are
taught
to
use
articulate
words
,
yet
they
understand
not
their
import
,
nor
do
render
any
conceptions
of
their
Phantasie
by
them
,
nor
can
answer
a
question
by
them
,
but
use
them
insignificantly
,
as
the
Organ
or
Pipe
renders
the
Tune
which
it
understands
not
.
And
by
the
help
of
significant
and
articulate
speech
,
one
Man
expresseth
the
notions
or
conceptions
of
his
Mind
to
another
,
instructs
another
,
mutual
commerce
and
society
is
maintained
,
which
could
never
be
without
instituted
signs
.
And
this
Act
of
instituted
signs
,
especially
those
of
Speech
or
Language
,
proceeds
from
the
entire
compositum
,
the
Mind
instituting
the
signs
,
and
communicating
its
notions
and
desires
by
it
,
and
the
Palate
,
Larinx
,
Tongue
,
and
Lips
,
forming
the
Voice
according
to
such
institution
,
whereunto
they
are
most
admirably
accommodated
by
their
Apertures
,
Nerves
,
and
Muscles
.
2.
The
instituted
visible
Signs
,
are
Writings
,
Gestures
,
Tears
,
Motions
of
the
Eye
,
Mouth
,
and
Face
,
which
were
long
to
enumerate
:
By
means
of
writing
,
former
Ages
transmit
the
Memorials
of
ancient
times
and
things
to
posterity
;
Men
understand
the
sentiments
,
purposes
,
and
desires
of
one
another
,
though
absent
,
and
the
living
converse
with
those
ancient
Philosophers
,
and
others
,
that
are
long
since
dead
.
And
now
in
this
composition
of
the
humane
Nature
,
we
have
these
things
observable
:
1.
That
in
this
contexture
of
the
Humane
Body
and
Intellectual
Soul
we
have
a
Creature
made
up
,
that
is
,
nexus
utriusque
mundi
,
intellectualis
scilicet
&
corporei
.
The
next
Range
of
Beings
above
him
are
the
pure
and
immaterial
Intelligences
,
the
next
below
him
is
the
sensible
Nature
.
Man
is
as
it
were
the
Comes
limitaneus
of
each
Nature
,
participating
of
both
.
And
we
may
observe
,
that
in
the
process
of
Natural
Beings
,
there
seem
some
to
be
Creatures
placed
as
it
were
in
the
Confines
of
several
Provinces
,
and
participating
something
of
either
;
as
in
things
that
have
life
and
that
have
not
;
there
is
placed
the
Minerals
between
the
inanimate
and
vegetable
Province
,
participating
something
analogical
to
either
:
Between
the
vegetable
and
sensitive
Province
there
are
Plant-animals
,
and
some
kind
of
Insects
arising
from
Vegetables
,
that
seem
to
participate
of
both
:
Between
the
animal
and
rational
Province
,
there
seem
to
be
some
Animals
that
have
a
dark
Image
or
resemblance
of
the
Influxes
of
Reason
.
So
between
the
corporeal
and
intellectual
World
,
there
is
constituted
Man
,
participating
much
of
both
Natures
:
It
a
quod
non
transitur
ad
extreme
nisi
per
media
.
2.
That
Man
in
his
constitution
seems
admirably
fitted
to
the
convenience
of
his
Nature
,
a
little
World
accommodated
with
Faculties
and
Organs
admirably
convenient
to
it self
,
a
kind
of
entire
State
,
Kingdom
,
or
Republick
within
himself
,
fitted
with
all
accommodations
and
requisites
for
the
due
Regiment
of
himself
,
as
a
Sensible
and
Intellectual
Being
:
He
hath
the
Council
or
Senate
of
his
Intellect
,
and
her
subservient
Acts
and
Faculties
to
advise
him
;
the
Empire
and
Regiment
of
his
Will
to
command
the
Satellites
and
Ministers
of
his
Passions
and
Animal
Spirits
to
execute
his
Conscience
for
his
Tribunal
:
There
wants
nothing
within
this
little
Circle
of
himself
,
which
may
be
requisite
to
order
that
little
compacted
Province
for
its
Political
Regiment
.
And
thus
far
concerning
Man
,
as
relating
to
himself
,
his
Parts
,
Faculties
,
and
entire
Composition
:
It
remains
,
that
we
take
a
little
survey
of
him
,
as
he
stands
in
relation
to
things
without
him
;
which
is
the
last
Consideration
that
I
promised
in
this
brief
Inventory
of
the
Humane
Nature
and
Excellencies
.
The
Humane
Nature
,
thus
fitted
with
these
Faculties
,
is
admirably
accommodated
to
a
threefold
relation
to
somewhat
without
him
,
namely
,
To
Almighty
God
:
To
the
rest
of
Mankind
:
And
to
this
mundus
aspectabilis
wherein
he
lives
.
1.
To
Almighty
God
;
for
being
a
Creature
endued
with
an
Immortal
Soul
,
endued
with
those
great
Faculties
of
Understanding
and
Will
,
and
those
Facultates
Ancillares
of
his
Affections
,
he
is
rendred
into
a
capacity
,
1.
Of
knowing
Him
:
2.
Of
knowing
his
Will
,
and
what
is
acceptable
to
Him
;
for
it
is
in
a
great
measure
inscribed
in
his
Soul
:
3.
Of
being
a
fit
Subject
to
Him
,
and
to
obey
Him
:
4.
Of
loving
and
trusting
in
Him
:
5.
Of
glorifying
of
Him
,
especially
in
the
Contemplation
of
His
Works
,
which
are
proposed
to
his
Sense
and
Understanding
:
6.
Of
Invoking
and
Worshipping
:
And
7.
Finally
,
to
enjoy
the
Blessed
Vision
of
Him
,
by
reason
of
the
congruity
of
his
Immortal
and
Intellectual
Nature
to
such
a
fruition
.
And
thus
we
have
him
in
his
Duty
,
Religion
;
and
in
his
Happiness
,
Immortal
Life
.
2.
To
the
rest
of
mankind
he
is
accommodated
with
Moral
principles
inherent
in
his
Nature
,
and
improvable
by
the
exercise
of
his
Faculties
,
as
is
before
shewn
;
he
is
accommodated
with
Speech
and
Intellectual
signs
to
maintain
intercourse
and
mutual
communion
and
commerce
;
and
his
very
disposition
and
the
mutual
necessitudes
of
humane
Nature
necessarily
maintain
mutual
offices
and
correspondence
between
them
;
and
the
accommodations
of
Government
and
Laws
are
the
fruit
and
productions
of
his
Intellectual
nature
,
and
the
support
of
society
.
3.
To
the
rest
of
the
visible
World
;
there
is
an
admirable
accommodation
of
the
humane
Nature
and
Faculties
to
the
Mundus
aspectabilis
,
and
of
the
several
parts
of
it
,
and
of
them
to
it
.
1.
Of
the
Faculties
of
the
humane
Nature
to
the
visible
Universe
,
especially
the
vegetable
and
animal
Natures
,
which
by
means
of
the
admirable
advantage
of
his
Intellect
,
and
that
singular
Engin
of
the
Hand
,
he
hath
skill
and
power
to
subdue
and
bring
under
,
whereby
he
exerciseth
dominion
over
them
and
protection
of
them
,
as
the
Vicegerent
and
Deputy
of
Almighty
God
.
2.
Of
the
Universe
and
parts
thereof
to
the
humane
Nature
and
Faculties
,
which
were
infinite
to
enumerate
;
I
shall
only
insert
some
of
them
.
1.
A
kind
of
awful
subjection
and
fear
of
the
greatest
part
of
the
animal
Nature
,
of
him
and
to
him
;
and
though
some
be
so
hardy
and
unruly
as
to
resist
him
,
yet
he
wants
not
power
by
the
advantage
of
his
Understanding
and
Hand
to
subdue
and
master
them
.
2.
An
accommodation
of
most
of
the
things
within
the
compass
of
the
visible
Universe
to
his
use
and
convenience
,
which
though
I
cannot
say
it
is
the
only
or
the
prime
end
of
their
being
,
yet
they
are
singularly
accommodated
to
the
use
,
delight
and
benefit
of
mankind
,
as
might
easily
appear
by
an
enumeration
of
particulars
:
The
light
,
motion
,
and
influence
of
the
Sun
and
Stars
;
the
nature
,
position
and
frame
of
Elements
;
the
variety
and
concurrence
of
the
Meteors
;
the
fertility
of
the
Land
;
the
position
of
the
Ocean
;
the
interspersion
of
the
Rivers
;
the
various
Minerals
,
Vegetables
and
Animals
,
some
serving
for
his
food
,
some
for
his
clothing
;
some
for
his
labour
and
travel
;
some
for
his
delight
;
the
whole
compass
of
Nature
affording
infinite
variety
of
Instances
of
this
kind
.
3.
An
admirable
accommodation
of
all
the
things
in
the
World
to
his
Faculties
,
and
for
their
delight
,
advancement
and
improvement
.
He
hath
the
perception
of
Sense
,
to
which
all
the
visible
Objects
of
the
World
are
presented
,
and
he
hath
the
light
and
searching
Faculty
of
his
Understanding
,
which
as
it
is
qualified
for
such
an
employment
of
Contemplation
,
so
it
hath
a
fruitful
exhibition
of
Objects
of
great
variety
and
excellency
,
the
knowledge
whereof
doth
not
only
delight
and
enrich
his
Faculties
,
but
are
so
many
manuductions
to
the
knowledge
and
admiration
of
the
infinite
Wisdom
,
Power
and
Goodness
of
the
Creator
and
Upholder
of
them
.
And
thus
I
have
given
a
short
and
brief
estimate
of
the
peculiar
Excellencies
of
the
Humane
Nature
:
I
did
not
design
a
large
or
exact
enumeration
or
description
of
them
;
There
is
not
any
one
particular
above-mentioned
but
would
take
up
the
business
of
a
just
Volume
,
and
I
am
easily
conscious
that
I
have
omitted
many
things
that
possibly
might
be
of
as
great
importance
as
any
that
I
have
mentioned
:
But
this
brief
Inventory
I
have
here
given
as
preparatory
to
what
follows
,
and
to
pre-possess
the
Reader
,
1.
That
a
natural
Indagation
according
to
the
light
of
natural
Reason
touching
the
Origination
of
such
a
Creature
as
this
,
is
no
contemptible
or
unworthy
enquiry
:
2.
That
surely
such
a
Creature
as
this
thus
accommodated
could
not
have
his
Origination
from
any
less
than
an
Intellectual
,
most
Wise
,
Powerful
and
Beneficent
Being
,
the
great
God
,
Creator
and
Governour
of
Heaven
and
Earth
:
And
this
is
the
scope
and
end
of
my
business
in
this
Tract
,
the
short
Synopsis
whereof
is
as
followeth
.
There
are
two
grand
Opinions
among
the
Ancients
touching
the
Origination
of
Man
:
The
first
is
,
That
Humane
Species
had
no
beginning
,
but
was
Eternal
;
the
second
,
That
it
had
a
beginning
.
In
the
first
place
,
I
examin
the
supposition
of
the
Eternity
of
Mankind
in
their
successive
Generations
:
And
in
order
thereunto
I
take
up
the
consideration
of
the
Eternity
of
the
World
as
it
is
now
constituted
,
and
,
whether
it
be
in
Nature
possible
that
it
should
be
so
:
I
then
descend
to
the
particular
consideration
of
the
Eternity
of
Mankind
,
whether
although
there
should
be
a
possibility
of
an
eternity
of
some
permanent
created
Beings
,
whether
yet
there
be
a
possibility
in
Nature
,
or
any
probability
of
evidence
that
Mankind
can
be
eternal
à
parte
ante
,
or
without
beginning
.
This
I
oppose
by
Arguments
of
two
kinds
;
1.
From
the
very
repugnancy
in
Nature
of
successive
Beings
to
be
without
an
inception
,
or
eternal
,
and
upon
these
kind
of
evidences
I
do
indeed
lay
the
principal
weight
and
stress
of
my
Conclusion
,
because
though
these
kind
of
Arguments
may
seem
more
obscure
,
yet
upon
a
due
consideration
of
them
they
are
highly
consequential
and
concludent
to
my
purpose
.
2.
The
second
sort
of
evidences
are
Moral
evidences
,
wherein
I
take
into
consideration
most
of
those
Moral
evidences
that
have
been
collected
by
others
or
thought
of
by
my self
against
the
Eternity
of
Mankind
:
Whereupon
I
do
conclude
,
1.
That
singly
and
apart
many
of
them
are
subject
to
exception
,
yet
collectively
they
make
up
a
good
moral
evidence
touching
a
temporary
inception
of
the
humane
Nature
:
2.
I
do
consider
the
particular
deficiencies
of
those
moral
evidences
taken
singly
and
apart
:
3.
I
substitute
other
moral
evidences
that
even
singly
and
apart
have
each
of
them
a
great
moral
and
topical
evidence
of
this
truth
and
are
not
capable
of
any
considerable
Objection
against
them
,
though
taken
sigillatim
and
apart
.
But
when
all
is
done
,
I
lay
the
great
stress
of
my
Conclusion
upon
the
first
sort
of
Evidences
natural
,
or
metaphysical
,
which
seem
to
me
no
less
than
demonstrative
;
and
therefore
if
no
other
moral
evidences
were
added
thereunto
,
or
if
those
moral
evidences
should
be
capable
of
exception
(
as
some
of
them
are
)
yet
the
truth
of
the
Conclusion
against
the
eternity
of
Mankind
is
sufficiently
supported
by
those
that
I
offer
in
the
first
place
,
which
I
call
Physical
and
Metaphysical
.
2.
Again
,
I
then
come
to
consider
that
Opinion
which
supposeth
an
Inception
of
the
Humane
Nature
.
I
consider
the
various
Hypotheses
that
the
Ancients
entertained
touching
the
manner
of
that
Origination
,
and
shew
the
absurdity
of
them
in
their
several
orders
.
I
then
consider
the
Mosaical
Hypothesis
,
and
the
great
reasonableness
thereof
upon
a
bare
Natural
or
Moral
accompt
,
without
taking
in
the
Infallibility
of
Divine
Revelation
.
In
order
to
that
,
I
consider
the
whole
Mosaical
Systeme
or
History
of
the
Creation
of
the
World
,
the
admirable
congruity
it
hath
,
both
with
it self
,
and
with
a
due
and
unprejudiced
and
considerate
Reason
.
And
lastly
,
I
deduce
certain
Corollaries
or
Consequences
from
the
whole
Discourse
,
both
Theoretical
and
Moral
,
and
this
is
in
effect
the
whole
Method
of
what
these
Papers
contain
:
Wherein
I
proceed
meerly
upon
an
account
of
Natural
Reason
and
Light
,
because
in
this
Discourse
I
deal
with
such
as
are
either
only
or
most
commonly
guided
and
governed
by
such
Sentiments
,
and
therefore
I
do
not
call
in
to
my
assistance
the
Authority
of
Divine
Revelation
,
though
that
of
it self
doth
and
ought
to
carry
the
full
and
unquestionable
Assent
of
all
good
Men
that
are
acquainted
therewith
.
CAP.
III.
A
brief
Consideration
of
the
Hypotheses
that
concern
the
Eternity
of
the
World
.
ALthough
I
intend
not
a
large
Discourse
touching
their
Suppositions
that
hold
the
Eternity
of
the
World
,
yet
it
will
be
convenient
a
little
to
consider
it
,
for
the
better
application
of
what
follows
in
the
ensuing
Discourse
,
touching
the
Eternity
of
the
Successions
of
Mankind
,
and
the
possibility
or
impossibility
thereof
.
The
Supposition
of
the
Eternity
of
the
World
is
considerable
under
a
double
relation
:
1.
With
relation
to
the
Notion
of
Eternity
:
2.
With
relation
to
the
Subject
it self
,
which
they
would
have
eternal
,
namely
,
the
World
,
either
wholly
or
in
some
parts
thereof
.
In
relation
to
Eternity
it self
,
two
things
are
to
be
premised
:
1.
What
it
is
;
2.
What
its
Kinds
are
.
1.
As
to
the
former
,
in
all
this
Discourse
I
call
that
Eternal
which
is
without
beginning
,
or
eternal
à
parte
ante
.
2.
Things
thus
supposed
Eternal
may
be
of
two
kinds
,
either
such
as
have
an
Eternity
simply
independent
upon
any
thing
without
it
,
or
from
which
it
should
derive
that
Eternal
Being
,
as
we
and
all
good
Men
say
that
Almighty
God
is
Eternal
:
Or
else
,
such
an
Eternity
as
yet
supposeth
its
dependence
upon
Almighty
God
as
its
Cause
.
And
they
that
attribute
the
first
kind
of
Eternity
to
the
World
,
must
do
it
upon
one
of
these
two
grounds
,
viz.
That
there
is
no
other
first
Being
,
no
first
Cause
,
no
God
,
upon
whom
the
World
should
depend
,
or
from
whom
it
should
derive
this
its
Eternal
Existence
:
And
this
is
the
grossest
and
most
irrational
Supposition
,
as
well
as
the
foulest
Atheism
,
that
can
be
imagined
.
Or
else
,
That
although
there
be
in
truth
such
a
Being
as
God
,
yet
the
World
had
not
this
its
Eternal
Existence
by
any
derivation
or
influx
from
Him
,
but
hath
it
absolutely
and
independently
.
This
is
the
Epicurean
Atheism
,
which
though
it
oppose
the
Eternity
of
the
World
in
that
consistency
that
now
it
hath
,
yet
it
asserts
the
Eternity
of
those
small
and
infinite
particles
of
Matter
,
and
the
coalition
of
them
into
that
state
wherein
they
now
are
in
process
and
succession
of
time
and
motion
,
yet
without
any
dependence
of
the
one
or
the
other
upon
Almighty
God
,
whom
he
totally
secludes
from
the
concerns
of
the
World
.
Others
there
are
again
,
that
attribute
an
Eternity
to
the
World
,
but
yet
withall
acknowledge
Almighty
God
,
and
also
Him
to
be
the
Efficient
thereof
:
And
therefore
though
they
attribute
an
Eternity
to
it
,
yet
it
is
but
a
dependent
Eternity
,
and
so
though
it
be
Eternal
,
yet
it
is
but
an
Eternal
Effect
of
an
Eternal
Cause
.
These
are
much
more
tolerable
than
either
of
the
former
,
for
they
assert
a
God
,
and
likewise
the
dependence
of
the
World
in
its
Eternal
Existence
and
Duration
upon
Almighty
God
,
as
the
Cause
and
Root
of
that
Being
of
the
World
.
But
among
those
that
thus
assert
this
dependent
Eternity
of
the
World
upon
Almighty
God
as
its
Cause
or
Efficient
,
there
seems
to
be
two
Parties
,
namely
,
1.
Such
as
suppose
Almighty
God
the
Necessary
Cause
of
the
World
as
his
Necessary
Effect
.
2.
Such
as
suppose
Him
meerly
the
Voluntary
Cause
of
the
World
and
of
its
Eternity
.
Of
the
former
sort
,
that
suppose
Almighty
God
the
Necessary
Cause
of
the
World
and
of
its
Eternal
Existence
,
there
seem
to
be
these
two
Parties
or
different
Opinions
.
1.
Such
as
suppose
the
World
a
meer
natural
and
necessary
Emanation
from
God
as
its
necessary
Cause
,
without
any
manner
of
intrinsecal
freedom
in
Himself
to
do
or
be
otherwise
,
and
consequently
it
being
a
necessary
and
connatural
Effect
of
the
first
Cause
,
it
must
be
necessarily
as
ancient
as
Himself
,
and
if
Almighty
God
be
(
as
He
is
)
most
necessarily
,
so
upon
the
same
necessity
He
is
the
Cause
of
the
World
,
and
the
World
a
necessary
,
and
consequently
Eternal
,
Production
necessarily
flowing
from
the
same
;
as
if
the
Sun
be
Eternal
,
his
Light
,
which
necessarily
flows
from
the
Existence
of
the
Sun
,
is
likewise
necessarily
Eternal
.
This
seems
to
be
the
Opinion
of
Aristotle
,
and
some
others
that
follow
him
.
2.
Again
some
there
have
been
,
who
will
not
have
Almighty
God
to
be
a
meer
natural
and
necessary
Cause
of
the
World
,
but
such
a
Cause
as
is
a
free
Agent
,
agens
per
intellectum
&
voluntatem
,
and
that
the
World
was
an
Effect
of
Him
,
not
as
a
natural
or
necessary
,
but
as
a
voluntary
and
free
Agent
:
And
yet
the
World
was
necessarily
Eternal
,
though
freely
willed
to
be
Eternal
.
For
they
do
suppose
,
that
in
as
much
as
God
Almighty
is
necessarily
Good
and
Wise
,
and
it
is
part
of
his
Perfection
to
will
what
is
best
,
and
always
to
will
it
,
therefore
the
Divine
Will
was
always
determined
,
even
eternally
,
to
will
the
Existence
of
the
World
,
as
a
thing
eternally
consonant
to
the
Perfection
of
his
Nature
,
to
will
and
always
to
will
what
is
best
:
And
there
was
never
,
in
all
the
vast
and
boundless
Period
of
Eternity
,
any
one
moment
wherein
he
willed
not
to
communicate
his
own
Benignity
and
Bounty
to
something
without
Him
;
and
therefore
though
he
freely
willed
the
World
to
be
,
as
a
free
Agent
,
yet
that
freedom
of
his
Will
was
from
all
Eternity
determin'd
,
by
the
Perfect
Goodness
and
Beneficence
of
his
Nature
,
ever
to
will
what
He
once
willed
,
and
consequently
to
will
the
World
to
be
Eternally
:
Herein
confounding
the
Divine
Goodness
with
the
Divine
Beneficence
and
Benignity
,
the
former
being
indeed
necessary
,
but
the
latter
under
the
Conduct
and
Guidance
of
his
Free
Will
,
indetermined
by
any
thing
but
it self
.
Others
there
are
that
attribute
the
Being
of
the
World
to
the
meer
beneplacitum
voluntatis
divinae
,
neither
determined
as
a
meer
Natural
cause
,
nor
determined
by
any
intrinsecal
obligation
of
his
own
Goodness
;
but
only
that
he
willed
it
because
he
willed
it
,
though
most
wisely
and
bountifully
:
Many
of
these
do
not
indeed
conclude
the
World
to
have
been
eternal
,
but
in
conformity
to
the
truth
of
the
Sacred
Scriptures
conclude
it
to
be
created
in
the
beginning
of
time
,
but
yet
do
again
conclude
that
there
is
nothing
in
the
nature
of
the
thing
either
on
the
part
of
Almighty
God
,
or
on
the
part
of
the
World
it self
,
or
on
the
part
of
the
manner
of
its
Creation
which
is
instantanous
and
per
modum
emanationis
;
but
that
such
parts
of
the
World
at
least
as
have
a
permanent
existence
,
and
are
not
in
a
flux
of
succession
,
might
have
been
not
only
in
some
period
antecedent
to
that
point
of
time
wherein
de
facto
it
was
created
,
but
also
that
it
might
have
been
thus
eternally
created
if
the
Divine
beneplacitum
had
so
pleased
:
And
therefore
many
of
those
do
not
conclude
that
it
was
so
,
but
that
it
might
have
been
so
eternally
created
,
yet
freely
and
voluntarily
without
any
of
the
two
foregoing
necessities
.
Thus
●quinas
,
Suarez
and
some
others
.
And
thus
having
considered
these
various
suppositions
touching
the
divers
qualities
or
qualifications
of
this
eternal
Existence
of
the
World
,
I
shall
now
consider
the
subject
Matter
which
men
would
thus
have
to
be
eternal
,
or
at
least
possible
to
be
such
,
namely
the
World
.
And
herein
even
many
of
the
assertors
of
the
Eternity
of
the
World
,
or
the
possibility
thereof
,
have
(
and
not
without
cause
)
faln
into
divers
conclusions
.
By
the
World
therefore
we
must
understand
either
the
Matter
of
the
World
simply
in
it self
,
without
being
determined
to
this
determinate
Fabrick
wherein
it
is
;
and
thus
it
should
seem
that
all
those
ancient
Philosophers
that
have
asserted
the
Eternity
of
the
World
,
as
Aristotle
,
and
before
him
Otellus
Lucanus
:
or
,
that
have
asserted
novitatem
mundi
in
hac
constitutione
,
have
agreed
;
thus
Epicurus
,
that
asserts
the
coalition
of
Atoms
into
this
Fabrick
that
we
see
,
was
of
later
edition
than
Eternity
,
yet
asserts
that
these
Atoms
were
eternal
:
and
those
Ancients
mentioned
by
Aristotle
in
the
8th
of
his
Physicks
,
that
held
that
the
World
was
made
,
and
unmade
and
made
again
by
eternal
vicissitudes
of
Amor
&
Inimicitia
,
yet
held
the
constituent
Matter
thereof
eternal
.
And
this
seems
to
be
the
most
comprehensive
acceptation
of
the
World
.
2.
Again
,
by
the
World
we
may
understand
the
World
as
it
is
now
framed
,
the
visible
World
in
that
form
and
constitution
as
it
now
is
:
And
thus
it
seems
,
Aristotle
and
those
others
that
hold
it
proceeds
necessarily
from
God
as
a
necessary
cause
,
or
as
a
cause
determined
by
his
intrinsick
Goodness
,
have
held
the
World
to
be
eternal
;
but
yet
we
must
not
rest
here
.
The
World
is
like
a
goodly
Palace
,
a
fair
large
Building
;
but
as
in
such
a
Palace
there
is
first
the
case
or
fabrick
or
moles
of
the
Structure
it self
,
and
besides
that
there
are
certain
additaments
that
contribute
to
its
ornament
and
use
;
as
various
Furniture
,
rare
Fountains
and
Aqueducts
,
curious
Motions
of
divers
things
appendicated
to
it
,
as
Clocks
,
Engins
,
&c.
so
in
the
goodly
Universe
there
are
the
great
Structure
it self
,
and
its
great
integrals
the
Heavenly
and
Elementary
Bodies
,
framed
in
such
a
position
and
situation
,
the
great
Sceleton
,
as
I
may
call
it
,
of
the
World
:
But
besides
this
there
are
very
various
and
curious
furnitures
and
accommodations
of
the
Universe
,
as
for
instance
,
in
our
inferior
World
various
Animals
,
Vegetables
,
Meteors
,
Minerals
,
Mixtures
,
and
Men
;
and
in
the
Heavenly
Bodies
various
Motions
and
Aspects
.
Now
it
will
be
necessary
for
him
that
asserts
the
Eternity
of
the
World
as
now
it
stands
,
or
the
possibility
of
such
an
eternity
,
to
consider
whether
he
applies
his
assertion
to
the
whole
World
,
as
consisting
not
only
of
the
greater
integrals
whereof
it
consists
,
as
the
Heavenly
and
possibly
the
Elementary
Bodies
;
but
also
of
that
furniture
thereof
consisting
of
Men
,
Animals
,
Vegetables
,
Meteors
,
Minerals
,
and
those
accommodations
that
are
to
it
,
as
the
Motions
of
the
Heavenly
Bodies
;
or
whether
he
intends
only
some
parts
of
it
which
seem
more
capable
of
an
eternal
existence
,
as
being
more
fixed
,
and
in
themselves
permanent
,
and
so
more
able
to
sustain
an
eternal
and
consequently
an
immutable
existence
.
And
upon
examination
we
shall
〈◊〉
find
either
of
these
choices
full
of
incurable
difficulties
,
if
not
utter
impossibilities
,
in
relation
to
an
eternal
existence
of
the
World
or
any
parts
thereof
.
And
this
I
shall
in
the
order
of
this
Discourse
evince
against
all
those
former
suppositions
of
Eternity
;
namely
,
1.
Against
those
that
assert
an
independent
eternal
existence
of
the
World
:
2.
Against
those
that
assert
an
eternal
but
dependent
existence
thereof
upon
Almighty
God
,
as
a
meer
natural
and
necessary
Cause
thereof
:
3.
Against
those
that
assert
an
eternal
existence
of
the
World
dependent
upon
God
as
a
free
intellectual
and
voluntary
Agent
,
but
yet
determined
in
his
external
emanations
by
the
necessity
of
the
Goodness
and
Beneficence
of
his
nature
:
4.
Against
those
that
assert
at
least
a
possibility
of
an
eternal
existence
of
the
World
,
but
dependent
upon
the
freedom
of
the
Divine
Will
undetermined
by
the
necessity
of
his
Beneficence
.
First
therefore
concerning
the
supposition
of
the
Eternity
of
the
World
in
general
;
I
shall
not
in
this
place
dispute
whether
there
be
an
utter
impossibility
of
any
material
Being
to
be
either
independently
or
dependently
eternal
;
enough
may
be
said
against
it
from
the
incapacity
of
any
material
Being
to
sustain
such
a
kind
of
duration
à
parte
ante
,
and
yet
without
any
derogation
to
the
Divine
Omnipotence
or
Goodness
,
which
though
infinite
,
yet
cannot
communicate
such
a
duration
to
that
which
in
its
own
intrinsick
nature
is
not
capable
of
it
:
Nor
secondly
,
shall
I
dispute
whether
there
be
any
such
material
or
corporeal
Being
or
Beings
within
the
compass
of
the
Universe
,
that
hath
or
may
have
such
a
kind
of
permanence
or
fixedness
in
being
that
may
be
capable
of
an
eternal
existence
à
parte
ante
,
either
dependently
or
independently
upon
Almighty
God
;
admitting
by
way
of
argument
,
but
not
granting
it
possible
,
that
in
the
nature
of
the
thing
some
material
or
corporeal
Being
may
be
of
such
a
fixed
,
permanent
consistence
as
may
sustain
such
an
eternal
existence
;
and
I
here
omit
this
dispute
not
because
I
make
the
least
doubt
of
the
beginning
thereof
by
Creation
,
but
because
these
are
matters
that
require
a
longer
and
stricter
process
of
enquiry
and
debate
than
I
intend
in
this
place
:
and
therefore
I
shall
descend
to
things
that
are
more
plain
and
evident
,
and
yet
such
as
will
abundantly
serve
my
design
in
the
inquiry
in
hand
.
And
therefore
for
the
present
I
shall
gratia
argumenti
admit
or
suppose
,
1.
That
there
are
or
may
be
some
corporeal
things
in
the
compass
of
the
Universe
that
may
possibly
be
of
such
a
fixedness
,
stability
and
permanent
nature
that
may
sustain
an
eternal
existence
,
at
least
dependently
upon
the
supreme
Cause
.
2.
And
that
possibly
Matter
it self
undetermined
to
any
particular
form
,
or
under
any
particular
constitution
;
the
Heavenly
Bodies
,
the
Elementary
Bodies
,
and
such
as
seem
to
have
a
simple
nature
;
and
possibly
their
figure
,
position
,
and
situation
may
be
such
as
might
have
this
eternal
existence
,
as
the
Sun
,
the
Stars
,
the
Aether
,
the
four
Elements
;
we
will
,
for
avoiding
dispute
touching
it
for
the
present
,
admit
them
to
have
been
,
or
that
possibly
they
might
have
been
of
that
nature
,
quality
,
distance
each
from
other
eternally
as
now
they
are
,
like
the
great
integrals
and
contignations
,
figure
and
concamerations
of
a
goodly
Palace
:
These
things
I
say
,
though
in
themselves
most
certainly
untrue
,
I
shall
for
avoidance
of
difficult
disputes
admit
at
present
.
Yet
I
farther
say
,
that
though
all
these
things
were
admitted
,
yet
there
are
some
great
and
considerable
parts
and
integrals
,
and
appendications
unto
the
Mundus
aspectabilis
that
we
see
,
that
are
purely
impossible
to
be
eternal
,
and
do
de
facto
appear
so
to
be
;
and
consequently
it
is
apparent
that
the
World
in
its
full
latitude
and
comprehension
cannot
be
eternal
.
And
herein
I
shall
not
fix
upon
little
or
inconsiderable
things
,
but
upon
such
as
highly
contribute
to
the
excellency
,
beauty
and
usefulness
thereof
;
neither
shall
I
fix
upon
individuals
which
are
apparently
transient
,
and
necessarily
have
their
beginning
,
duration
and
end
in
certain
known
determinate
portions
of
time
,
as
is
evident
in
the
individuals
of
all
kinds
or
species
of
mixed
,
sublunary
Natures
:
But
I
shall
apply
my self
to
the
species
themselves
,
which
most
that
assert
the
eternity
of
the
World
assert
to
be
eternal
,
or
to
such
individuals
as
are
the
single
Conservators
of
their
own
species
.
And
in
this
debate
I
shall
take
my
measure
from
things
in
Nature
as
I
find
them
;
and
it
is
reasonable
I
should
do
so
,
especially
considering
that
this
Discourse
concerns
principally
the
Judgments
or
Opinions
of
those
men
that
are
the
great
assertors
of
Nature
,
and
the
eternity
of
those
Laws
,
Rules
,
Orders
,
or
Methods
of
Nature
which
they
now
find
and
observe
in
it
:
And
it
were
a
great
vanity
and
rashness
especially
for
such
men
to
reject
those
reasons
which
are
drawn
from
the
nature
of
things
as
now
they
appear
,
or
for
them
to
go
about
to
answer
those
reasons
by
suppositions
of
a
variety
in
things
from
what
they
now
appear
.
If
therefore
the
state
and
method
of
things
to
be
instanced
in
,
as
they
now
appear
,
do
involve
a
repugnancy
to
an
eternal
existence
,
the
Arguments
drawn
from
that
Supposition
must
be
conclusive
,
at
least
to
those
great
Priests
and
Venerators
of
Nature
and
its
appearances
.
Those
things
therefore
that
I
would
instance
in
,
as
in
their
own
nature
uncapable
of
eternal
existence
à
parte
ante
,
are
these
:
1.
All
things
that
are
of
all
hands
agreed
to
be
concreted
of
other
things
,
and
necessarily
in
their
own
nature
require
a
pre-existence
of
those
more
simple
Bodies
out
of
which
they
are
concreted
,
and
a
pre-existence
of
some
preparatory
antecedent
motion
for
their
coalition
,
mixtion
and
concretion
;
as
Animals
,
Vegetables
,
Minerals
,
Meteors
,
and
regularly
all
mixt
Bodies
.
2.
All
things
that
are
in
their
own
nature
successive
,
as
all
Motion
,
Alteration
,
Generations
,
Corruptions
,
and
all
things
that
in
their
own
constitution
have
as
it
were
intrinsecally
annexed
to
them
,
or
at
least
necessarily
belonging
to
them
in
respect
of
their
situation
and
position
,
and
juxta-position
to
other
things
,
a
necessary
subjection
to
alteration
or
corruption
.
3.
All
things
that
do
not
,
nor
(
their
nature
considered
)
cannot
persist
in
one
immutable
state
,
but
have
variety
in
the
nature
and
manner
of
their
existence
necessarily
by
the
laws
of
their
nature
annexed
to
them
.
These
things
constituted
and
being
in
that
state
we
find
them
,
cannot
without
a
total
alteration
of
their
nature
and
being
from
what
in
truth
they
are
,
nor
in
the
state
of
nature
wherein
they
are
placed
,
can
they
be
eternal
or
without
beginning
:
And
these
are
very
considerable
and
momentous
parts
or
appendices
of
the
World
,
and
if
it
had
been
eternally
without
these
,
it
had
been
a
very
lame
and
defective
World
,
and
such
as
the
wisest
man
under
Heaven
could
hardly
understand
for
what
use
it
would
be
,
or
why
it
should
have
continued
in
such
a
defective
condition
from
the
endless
period
of
Eternity
:
Or
at
least
if
it
had
its
use
and
beauty
,
certainly
it
had
not
had
the
same
use
that
now
it
hath
,
nor
the
same
beauty
that
now
it
hath
.
And
the
consequence
thereof
is
of
great
moment
and
importance
,
viz.
If
these
great
accessions
to
the
World
,
whereof
I
am
speaking
,
could
not
be
eternal
,
and
yet
without
them
the
World
would
have
been
greatly
deficient
from
what
it
is
,
the
greatest
Arguments
for
the
Eternity
of
the
rest
of
the
World
will
necessarily
fall
off
:
for
the
same
reason
that
concludes
for
the
necessity
of
an
eternal
existence
of
the
World
,
would
as
effectually
conclude
for
the
eternal
existence
of
that
which
highly
conduceth
to
the
beauty
,
use
,
and
ends
of
the
Universe
,
which
yet
we
shall
find
cannot
be
eternally
existing
;
as
it
concludes
for
the
eternity
of
such
integrals
of
the
World
which
possibly
might
be
eternal
.
Again
,
if
it
be
inconsistent
with
the
nature
of
many
of
those
things
eternally
to
be
,
which
yet
contribute
much
to
the
glory
,
beauty
,
usefulness
and
excellency
of
the
World
,
as
mixt
Bodies
,
motion
,
and
alteration
;
how
can
we
think
that
there
is
a
necessity
in
the
Divine
Nature
to
have
made
that
Case
or
Sceleton
of
the
World
from
eternity
which
should
have
been
in
so
great
a
measure
useless
,
and
wanting
that
beauty
,
order
,
use
and
perfection
which
it
obtains
from
the
contribution
of
mixt
Bodies
,
motions
,
and
alterations
?
And
what
could
be
thought
a
sufficient
motive
to
have
had
an
eternal
Carcass
of
an
Universe
wherein
the
materials
and
positions
of
it
were
eternally
laid
together
,
and
to
consist
infinite
millions
of
Ages
;
and
yet
that
which
gives
it
its
beauty
and
ornament
and
use
,
at
least
in
a
great
measure
,
must
be
brought
to
a
beginning
five
,
or
six
,
or
ten
thousand
years
since
,
and
not
before
?
The
nearness
or
novity
therefore
that
is
necessarily
required
in
these
great
contributions
to
the
beauty
and
use
of
the
Universe
is
a
great
evidence
of
the
novity
of
all
the
rest
:
And
therefore
although
the
House
must
be
built
some
time
before
it
be
furnished
,
and
the
Watch
must
be
made
,
the
materials
formed
,
adapted
and
fitted
,
and
the
whole
put
together
before
it
be
put
in
motion
;
yet
it
were
unnecessary
and
vain
to
suppose
the
Case
or
Fabrick
of
the
House
,
or
the
Fabrick
and
Composition
of
the
Watch
,
were
an
infinite
time
before
its
furnishing
and
setting
into
motion
.
But
to
the
business
it self
,
and
the
Instances
above
given
:
1.
It
seems
inconsistent
with
the
Nature
of
mixed
Bodies
that
they
should
be
eternal
,
for
then
they
must
be
as
ancient
as
those
simple
Bodies
out
of
which
they
are
taken
.
That
there
are
in
our
inferior
World
divers
Bodies
,
that
are
concreted
out
of
others
,
is
beyond
all
dispute
.
We
see
it
in
the
Meteors
;
the
Clouds
are
attracted
out
of
moist
and
watry
,
and
also
earthy
Vapours
;
Stones
and
Minerals
do
grow
and
arise
in
the
Earth
,
out
of
the
succus
terrestris
digested
by
the
heat
of
the
Sun
:
Divers
Vegetables
,
and
some
Animals
,
sponte
nata
,
arise
from
the
temperament
of
the
terrestrial
and
watry
Matter
,
the
insinuations
of
the
Aether
and
Air
into
it
,
and
the
influence
of
the
Sun
:
Other
Animals
,
and
some
Vegetables
,
have
a
more
regular
production
from
Seed
,
as
some
of
the
perfecter
sort
of
Vegetables
,
and
the
nobler
Animals
,
and
Men
;
which
seminal
Principle
is
a
mixture
of
the
divers
particles
of
Matter
and
Spirits
,
derived
and
elicited
from
the
Plant
or
Animal
.
And
as
it
is
apparent
,
that
there
are
such
mixt
Concretions
,
so
it
is
apparent
,
that
before
the
actual
concretion
of
these
mixt
Bodies
there
must
be
pre-existent
to
it
:
1.
The
Matter
,
or
more
simple
Bodies
out
of
which
they
are
concreted
:
Again
,
2.
There
must
be
antecedent
to
it
that
Ethereal
or
Solar
heat
,
that
must
digest
,
influence
,
irradiate
,
and
put
these
more
simple
parts
of
Matter
into
motion
and
coalition
:
And
3.
Before
the
full
and
perfect
formation
of
this
concrete
,
there
must
be
a
preparation
,
and
digestion
,
and
formation
of
this
Matter
,
before
it
come
into
a
perfect
Concrete
,
be
it
of
what
kind
soever
;
and
this
preparation
,
digestion
,
and
formation
,
requires
a
competent
mora
,
or
time
,
antecedent
to
its
complete
and
full
constitution
.
All
these
are
evident
,
in
a
more
special
and
eminent
manner
in
the
production
of
Animals
and
Vegetables
,
but
I
shall
at
present
take
the
Instance
,
that
is
obvious
every
day
in
our
Gardens
,
in
the
production
of
a
common
Flint
or
Pebble
:
First
,
there
is
the
more
simple
Matter
,
out
of
which
it
borrows
its
substance
,
namely
,
the
Earth
,
and
the
Water
or
Moisture
;
then
there
is
the
heat
of
the
Sun
,
that
digests
and
concocts
both
;
then
there
is
the
conjunction
and
cohesion
of
the
Matter
into
a
more
loose
,
or
indigested
and
softer
consistency
like
Mortar
or
Clay
,
and
thereby
it
is
prepared
to
the
concrement
of
a
Pebble
or
Flint
,
which
possibly
in
a
week
or
a
month
it
perfectly
obtains
.
Every
Man
must
needs
see
,
that
in
the
natural
course
of
things
this
Pebble
doth
suppose
,
as
pre-existent
to
it
,
the
more
simple
Matter
out
of
which
it
is
desumed
,
the
heat
and
influence
of
the
Sun
,
and
the
due
preparation
of
the
Matter
;
which
takes
up
a
competent
time
,
and
that
necessarily
,
before
this
Pebble
had
its
complete
Being
:
And
consequently
,
in
the
course
of
Nature
,
it
is
impossible
that
any
Pebble
was
eternal
,
for
it
necessarily
required
these
things
to
have
been
before
it
could
be
,
and
yet
if
it
were
eternal
,
it
must
have
been
as
ancient
as
that
Earth
,
and
that
Water
,
which
was
its
material
constituent
,
and
as
that
Sun
,
whose
heat
digested
it
,
or
coagulated
it
,
or
as
that
preparation
which
preceded
its
consistence
.
And
though
this
Instance
be
of
one
Individual
,
and
that
of
the
basest
nature
,
yet
the
very
same
reason
holds
in
all
mixed
Bodies
,
as
in
Meteors
,
Comets
,
Minerals
,
Vegetables
,
Animals
,
their
Seeds
and
Productions
.
The
consequence
of
this
is
,
that
it
is
impossible
that
mixed
or
compounded
Bodies
can
be
eternal
,
because
there
is
necessarily
,
according
to
the
Rules
of
Nature
,
a
pre-existence
of
the
simple
Bodies
out
of
which
they
are
desumed
,
and
an
antecedence
of
their
constitution
preceding
the
existence
of
mixed
Bodies
.
If
any
Man
shall
object
against
this
Reason
,
and
say
,
That
it
destroyeth
my
own
Foundation
,
which
supposeth
a
creation
or
concrement
of
those
very
Bodies
which
I
suppose
to
be
mixed
,
as
Animals
,
Vegetables
,
&c.
without
all
this
preliminary
process
,
or
orderly
antecedency
of
such
circumstances
,
as
are
now
in
the
course
of
Nature
,
as
it
stands
settled
,
necessary
to
their
production
:
And
that
,
as
I
do
suppose
,
all
created
Beings
had
at
first
their
primitive
production
by
the
Fiat
of
the
Divine
Will
and
Power
,
so
in
the
defence
of
that
Supposition
or
Conclusion
,
I
must
suppose
another
method
of
production
of
mixed
Bodies
,
than
what
we
now
find
in
Nature
as
it
stands
settled
.
I
answer
,
That
it
is
true
,
I
must
and
do
suppose
another
kind
of
method
in
the
first
and
primitive
Constitution
of
things
by
Creation
:
But
it
stands
and
consists
with
,
and
is
consonant
to
my
whole
Supposition
,
and
indeed
my
general
Supposition
▪
cannot
possibly
be
or
consist
without
a
Supposition
also
,
That
the
first
constitution
and
coalition
of
mixed
Bodies
was
quite
of
another
frame
or
method
,
than
what
now
obtains
in
settled
Nature
.
But
the
Objector
must
consider
against
whom
and
what
kind
of
Opinators
the
Reason
above
given
is
levelled
,
who
take
all
their
Measures
from
things
as
they
now
see
them
in
settled
Nature
,
and
do
thereupon
assert
,
That
the
order
and
method
of
the
existence
and
production
of
all
things
was
eternally
the
same
as
now
it
is
.
And
therefore
certainly
this
Reason
is
fully
concludent
against
those
persons
that
would
suppose
an
Eternity
in
all
things
in
the
World
,
independent
upon
the
first
Cause
and
Efficient
:
For
certainly
those
of
their
Principles
do
and
must
needs
suppose
,
that
things
had
no
other
method
of
their
production
than
what
we
now
see
they
have
,
and
therefore
they
must
(
if
they
hold
to
their
Principles
)
agree
that
they
had
their
production
always
as
now
they
have
:
The
necessary
consequence
whereof
is
,
that
if
such
a
kind
of
production
of
mixt
Bodies
cannot
in
the
nature
of
the
thing
be
eternal
,
they
cannot
have
an
eternal
production
.
But
it
is
true
,
that
this
doth
not
answer
the
Supposition
of
those
,
that
though
they
suppose
an
Eternity
in
mixt
Bodies
,
do
attribute
even
that
Eternity
to
an
eternal
Creation
,
and
therefore
to
another
kind
of
production
than
what
we
now
suppose
to
be
natural
,
and
consequently
as
they
suppose
,
at
first
in
an
eternal
moment
Almighty
God
created
simple
Bodies
,
as
the
Heavenly
or
Elementary
Bodies
,
so
in
the
same
instant
He
might
and
did
create
other
Bodies
,
which
though
in
their
constitution
they
were
or
might
be
composed
of
such
particles
,
as
had
they
been
asunder
and
divided
,
might
have
been
of
the
simple
nature
of
those
simpler
Bodies
,
yet
they
were
in
the
same
eternal
moment
or
instant
created
and
put
together
without
any
priority
of
existence
in
those
simple
Bodies
whereof
they
might
otherwise
consist
;
nor
were
such
mixt
eternal
Bodies
successively
desumed
or
compounded
out
of
the
pre-existing
simple
Bodies
,
but
con-created
and
put
together
in
the
same
eternal
and
indivisible
moment
or
instant
:
so
that
a
Mineral
for
the
purpose
might
be
created
in
the
same
moment
wherein
the
elementary
Earth
was
created
.
And
although
after
the
completing
of
the
whole
Frame
of
Nature
in
that
eternal
,
indivisible
,
intelligible
moment
,
the
production
of
mixt
Bodies
either
by
spontaneous
or
contingent
coalition
of
various
particles
of
Matter
,
or
by
an
univocal
generation
,
the
course
that
is
now
held
in
Nature
might
be
observed
,
and
that
Priority
of
particles
of
simple
Matter
,
Influx
of
the
Heavens
,
and
Preparation
of
Matter
might
be
antecedent
and
precedaneous
not
only
in
order
but
in
time
to
their
ordinary
productions
;
yet
at
first
it
might
be
,
and
was
otherwise
in
the
primitive
constitution
of
such
mixt
Bodies
as
had
their
original
by
Creation
.
I
do
confess
this
Supposition
may
evade
the
illation
made
upon
the
Natural
production
of
mixt
Bodies
,
but
then
we
must
remember
that
this
quite
departs
from
the
method
of
things
as
they
now
stand
in
the
course
of
Nature
;
neither
can
any
man
conclude
that
it
was
or
could
be
so
from
the
observation
of
the
Order
or
Cause
of
Nature
,
or
any
rational
deduction
from
the
same
,
but
must
have
recourse
either
to
bare
Notion
or
Conjecture
,
or
else
to
Divine
Revelation
;
the
former
seems
somewhat
too
light
,
soundly
to
ground
any
Hypothesis
;
and
the
latter
,
namely
,
Divine
Revelation
,
though
it
doth
discover
unto
us
that
things
had
their
production
in
a
different
way
in
their
first
Constitution
or
Origination
,
namely
,
by
the
almighty
Power
of
God
creating
them
,
yet
withall
it
informs
us
that
that
origination
was
not
from
Eternity
,
but
in
the
beginning
of
Time
,
which
wholly
overthrows
the
Hypothesis
of
an
Eternal
Creation
of
the
World
:
If
therefore
they
will
appeal
to
Revelation
for
their
Creation
,
they
must
be
concluded
by
it
,
not
to
say
it
was
eternal
.
2.
My
second
Reason
is
this
,
Because
all
things
that
are
in
their
nature
successive
must
have
a
first
beginning
of
their
being
,
and
cannot
be
eternal
.
But
there
are
in
the
World
many
things
of
great
note
and
moment
(
and
without
which
the
Order
and
Usefulness
of
the
Universe
would
be
deficient
)
which
have
a
successive
nature
;
and
therefore
such
things
cannot
be
eternal
or
without
beginning
:
And
this
reason
concludes
forcibly
as
well
against
that
independent
Eternity
supposed
by
some
of
the
Ancients
,
as
that
Eternity
dependent
upon
Almighty
God
,
whether
as
a
necessary
Cause
,
or
as
a
free
voluntary
intellectual
Cause
determined
by
the
necessary
Goodness
and
Beneficence
of
his
nature
;
or
as
a
perfectly
free
Agent
,
determining
his
Will
by
his
own
beneplacitum
thus
eternally
to
produce
the
World
.
The
Assumption
or
minor
Proposition
,
That
there
are
many
things
in
the
World
of
great
moment
and
importance
to
it
that
are
in
their
own
nature
successive
,
is
apparent
;
such
are
all
the
Individuals
of
Species
of
corruptible
things
,
that
yet
notwithstanding
have
a
continued
succession
in
their
individuals
,
as
Vegetables
,
Animals
,
and
Men
,
that
successively
propagate
their
kind
.
2.
All
kinds
of
Motions
to
which
all
natural
Bodies
are
in
some
kind
or
other
subject
,
as
the
motions
of
Generation
and
Corruption
,
Augmentation
,
Diminution
,
and
Alteration
that
are
uncessantly
incident
to
all
sublunary
Bodies
,
and
they
must
change
their
nature
and
cease
to
be
what
they
are
,
before
they
can
cease
to
be
actually
subject
to
alterations
;
such
is
also
Local
motion
,
communicable
not
only
to
the
inferior
and
sublunary
Bodies
,
but
also
to
celestial
Bodies
,
and
this
motion
even
of
the
Heavenly
Bodies
themselves
seems
to
be
partly
continued
and
unintermitted
,
as
that
motion
of
the
First
Moveable
;
partly
interpolated
and
interrupted
,
as
some
affirm
of
that
Motus
trepidationis
;
sometimes
of
access
and
recess
,
as
the
Annual
motion
of
the
Sun
,
wherein
some
have
thought
there
is
a
small
,
though
impeceptible
,
rest
in
the
very
point
of
returning
,
which
we
call
Solstices
.
The
major
Proposition
,
namely
,
that
such
successive
things
cannot
be
eternal
,
includes
two
Affirmations
,
viz.
1.
That
the
motions
or
successions
themselves
cannot
be
eternal
or
without
beginning
:
2.
That
the
things
that
have
necessarily
and
inseparably
these
motions
or
alterations
annexed
to
their
nature
cannot
be
eternal
,
so
long
as
we
suppose
them
necessarily
accompanied
with
these
alterations
:
The
former
of
these
is
considerable
in
this
place
,
the
other
is
considerable
under
the
next
Reason
.
Now
touching
the
impossibility
of
the
eternal
succession
of
the
Species
,
whether
of
Men
,
Animals
,
or
Vegetables
by
natural
propagation
or
prosemination
,
the
same
and
the
Reasons
thereof
shall
be
fully
delivered
when
we
come
to
the
particular
consideration
of
the
Origination
of
Mankind
,
and
the
necessity
of
fixing
in
some
common
Parents
of
the
individuals
of
Mankind
,
and
thither
I
shall
refer
my self
.
As
touching
the
eternity
of
any
kind
of
Motion
,
especially
even
of
that
of
the
Heavenly
Bodies
,
I
shall
say
somewhat
briefly
in
this
place
which
will
be
easily
reducible
to
any
other
of
the
motions
in
the
World
,
as
namely
the
motions
of
Generation
,
Corruption
or
Alteration
,
all
which
are
in
some
respect
but
the
effects
of
Local
motion
of
one
kind
or
another
.
And
there
seem
to
be
two
special
Reasons
even
from
the
intrinsecal
nature
of
the
things
that
encounter
the
possibility
of
an
eternal
successive
duration
in
them
:
The
first
concludes
against
all
imaginable
eternity
of
Motion
of
the
Heavenly
Bodies
,
whether
independent
or
dependent
upon
Almighty
God
;
the
latter
indeed
principally
concludes
against
the
possibility
of
the
created
or
dependent
eternity
thereof
.
And
they
are
these
:
1.
If
the
circular
motion
of
the
Sun
or
Heavens
were
eternal
,
then
there
must
be
two
circulations
of
the
Heavens
immediately
succeeding
on
the
other
Eternal
;
the
consequence
whereof
yet
would
be
,
That
the
one
of
those
circulations
would
be
necessarily
before
the
other
by
the
space
of
twenty
four
Hours
,
which
would
be
impossible
,
for
then
the
next
succeeding
circulation
would
not
be
so
ancient
as
the
first
,
and
yet
both
should
be
eternal
,
which
is
impossible
and
repugnant
.
This
Reason
a
late
Philosopher
hath
made
use
of
in
substance
,
but
in
a
different
method
,
namely
,
That
if
the
circular
Motion
of
the
Heaven
were
eternal
,
then
of
necessity
there
must
be
granted
some
one
circulation
of
the
Heaven
to
be
distant
from
us
by
an
interposition
of
infinite
Circulations
:
This
consequence
must
needs
be
true
,
and
yet
it
would
perfectly
destroy
infinite
Circulation
of
the
Heaven
;
for
it
would
necessarily
from
hence
follow
that
all
the
intermediate
Circulations
were
finite
,
and
determinate
on
both
ends
;
at
this
end
with
that
Circulation
that
is
presently
in
motion
,
and
à
parte
ante
with
that
Circulation
that
is
supposed
to
be
infinitely
distant
from
us
,
which
excludes
any
possibility
of
infinitude
in
Motions
intermediate
.
And
if
it
be
said
that
the
first
of
these
intermediate
Circulations
is
likewise
infinitely
distant
from
this
,
then
it
should
be
infinitely
distant
and
yet
the
next
precedent
Circulation
should
be
before
it
,
which
destroys
the
very
nature
and
reason
of
infinitude
.
And
if
it
shall
be
said
that
that
next
succeeding
Circulation
after
that
which
is
so
supposed
infinitely
distant
from
what
is
now
currant
,
is
distant
from
us
by
a
finite
interval
,
and
not
infinitely
,
then
that
one
Circulation
which
preceded
it
,
and
must
necessarily
be
like
ours
,
and
consequently
absolved
in
the
space
of
twenty
four
Hours
,
shall
by
its
accession
to
a
finite
number
of
Circulations
,
or
consequently
to
a
finite
interval
of
duration
,
make
up
an
infinite
succession
and
an
infinite
duration
;
the
addition
of
that
one
antecedent
Circulation
shall
make
the
intermediate
finite
Circulations
infinite
,
and
the
addition
of
a
period
of
twenty
four
Hours
(
the
uttermost
extent
of
one
Circulation
)
shall
make
a
finite
time
or
interval
infinite
,
which
are
intolerable
absurdities
,
and
yet
necessary
consequences
upon
the
supposition
of
the
eternal
Motion
of
the
Heaven
or
Sun
;
or
if
you
will
,
of
the
Earth
,
as
the
Copernicans
will
have
it
.
2.
A
second
Reason
is
this
,
which
though
it
be
but
a
different
and
farther
explication
of
the
former
,
yet
it
renders
it
clearer
and
in
more
perspicuous
terms
,
which
is
this
:
Whatsoever
once
was
and
now
is
not
,
as
it
is
now
past
,
so
it
was
once
present
,
and
before
it
was
so
present
was
future
:
Take
it
in
the
former
Instance
;
It
is
not
possible
that
there
could
have
been
any
Revolution
of
the
Heaven
that
is
now
past
,
but
that
the
same
was
once
present
;
as
whatsoever
now
is
,
is
necessarily
whiles
it
is
so
;
whatsoever
hath
been
,
was
necessarily
whiles
it
was
;
in
praeteritis
non
est
contingentia
.
The
consequent
whereof
is
,
that
whiles
it
is
impossible
but
that
the
remotest
Revolution
of
the
Heaven
once
was
present
,
That
Revolution
when
present
,
was
necessarily
the
Epocha
,
the
terminus
from
whence
all
other
succeeding
Revolutions
took
the
course
or
journey
;
and
yet
this
remotest
Revolution
could
not
be
of
a
greater
period
than
24
Hours
,
which
was
not
sufficient
to
make
it
eternal
,
yet
all
the
succeeding
Revolutions
took
their
rise
and
journey
from
it
;
and
must
needs
be
closed
within
two
bounds
,
namely
,
the
most
remote
and
the
present
Revolution
.
Again
,
if
it
be
impossible
that
there
can
be
any
Revolution
now
past
which
was
not
once
present
,
then
the
most
remote
was
once
present
,
and
at
that
time
when
it
was
so
present
had
none
before
it
or
more
ancient
than
it
;
and
that
Revolution
being
such
as
now
we
have
,
must
necessarily
have
its
beginning
within
the
space
of
twenty
four
Hours
,
before
which
it
was
not
,
and
consequently
when
it
was
so
present
could
not
be
eternal
;
and
consequently
all
the
Revolutions
that
succeeded
came
after
it
,
was
terminated
by
it
,
and
by
such
a
Revolution
that
when
it
was
present
had
a
beginning
and
could
not
be
eternal
,
nor
consequently
all
the
Revolutions
that
hapned
since
that
first
,
which
are
utrinque
clausa
,
namely
,
with
that
which
is
remotest
,
and
with
this
that
now
is
in
motion
.
3.
Whatsoever
bodily
Being
is
created
eternally
,
must
necessarily
be
created
in
some
certain
situs
or
disposition
,
and
must
of
necessity
remain
an
eternal
duration
in
that
situs
or
disposition
wherein
it
was
so
created
.
For
instance
,
if
we
should
suppose
the
Sun
created
eternally
,
we
must
necessarily
suppose
1.
That
he
was
created
in
some
determinate
ubi
or
situs
,
for
that
is
undispensably
necessary
to
every
created
individual
Body
;
and
therefore
if
he
were
eternally
created
we
must
suppose
him
created
in
tali
vel
tali
plaga
mundi
,
suppose
we
to
be
above
our
Horizon
,
or
below
it
.
2.
It
must
necessarily
be
,
that
in
that
ubi
where
he
was
so
created
,
that
he
must
by
an
eternal
space
or
duration
abide
in
that
situs
or
ubi
where
he
was
so
created
;
and
he
must
(
it
is
true
)
have
a
disposition
to
motion
,
but
he
must
be
in
dispositione
tantum
ad
motum
by
an
infinite
tract
of
duration
:
For
if
we
shall
suppose
that
he
staid
in
his
situs
of
his
Creation
but
an
hour
,
or
a
day
,
or
a
moment
,
and
then
set
out
to
move
,
that
moment
of
his
existence
before
he
moved
would
terminate
and
bound
the
duration
of
his
motion
,
which
could
not
be
eternal
because
it
had
an
antecedent
moment
before
it
,
which
secludes
it
from
eternity
:
Neither
can
we
suppose
him
to
be
eternally
created
in
motion
,
for
he
must
be
before
he
can
move
,
and
must
also
have
a
terminus
motus
à
quo
.
But
suppose
we
might
imagin
him
to
be
in
the
very
first
eternal
imaginable
instant
of
his
eternal
being
put
into
motion
,
yet
the
terminus
of
that
motion
must
necessarily
be
that
ubi
and
situs
wherein
he
was
created
,
which
would
necessarily
be
the
antecedent
circumscription
of
the
line
of
his
motion
;
and
if
the
line
of
his
motion
hath
necessarily
a
terminus
of
its
inception
,
it
must
of
necessity
have
a
terminus
of
its
duration
,
and
cannot
be
infinite
in
duration
à
parte
ante
:
And
as
to
this
purpose
there
will
be
no
manner
of
difference
between
a
circular
motion
and
a
streight
motion
,
if
we
could
suppose
in
the
vast
abyss
of
imaginary
infinite
space
there
were
some
one
determinate
point
from
whence
a
direct
local
motion
should
be
supposed
to
begin
its
motion
,
the
line
that
such
a
streight
motion
should
make
would
be
finite
,
and
consequently
an
infinite
time
could
not
possibly
be
consumed
in
such
a
motion
.
And
upon
the
same
account
if
the
Sun
were
created
in
any
point
of
the
Hemisphere
,
and
then
presently
took
his
start
or
motion
to
the
West
,
and
so
onward
in
his
circular
journey
,
it
were
impossible
that
the
line
of
that
motion
should
be
of
an
infinite
extension
,
but
being
drawn
out
at
length
like
a
clew
of
thred
wound
off
from
a
bottom
,
it
would
be
of
a
finite
extension
,
and
consequently
the
period
of
that
motion
could
never
be
infinite
.
For
Aristotle
tells
us
truly
,
that
an
infinite
time
can
never
be
drawn
out
in
a
finite
motion
,
nor
an
infinite
motion
be
absolved
in
a
finite
time
:
This
Reason
the
acute
and
judicious
Suarez
,
2.
Metaph.
disp.
29.
sect.
1.
borrows
from
Antonius
Ruvio
,
and
though
according
to
the
opinion
of
Aquinas
he
be
a
stiff
assertor
of
the
possibility
of
the
Eternal
Creation
of
the
World
,
ibid.
disp.
20.
yet
he
frankly
confesseth
and
maintaineth
that
Motion
is
of
such
a
nature
as
is
not
capable
of
an
eternal
duration
à
parte
ante
;
and
thereupon
concludes
,
Propter
hanc
ergo
causam
existimó
Aeternitatem
repugnare
Motui
,
&
Motum
includere
repugnantiam
cum
quadam
immutabilitate
,
quam
includit
Aeternitas
:
Ideoque
de
facto
motum
non
solum
non
esse
aeternum
,
verum
neque
esse
posse
.
Igitur
ex
motu
aeterno
colligi
non
potest
Motor
eternus
vel
immaterialis
.
And
now
let
any
Man
consider
what
is
gained
by
the
Supposition
of
an
Eternity
of
the
Bulk
or
Carkass
of
the
World
,
when
yet
it
cannot
hold
with
it
in
consort
an
Eternity
of
Motion
:
1.
That
we
must
separate
from
Bodies
that
which
is
most
connatural
to
them
,
especially
the
Heavenly
Bodies
,
and
this
for
an
eternal
period
,
'till
put
in
motion
within
the
limits
of
time
.
2.
We
shall
hereby
separate
from
the
Body
of
the
Universe
for
an
eternal
period
that
which
renders
it
most
useful
,
and
most
beautiful
:
To
suppose
an
Eternal
World
,
and
yet
eternally
destitute
of
Motion
,
were
to
suppose
the
whole
Universe
destitute
of
Life
,
and
all
Vegetables
,
Animals
,
Meteors
,
the
Ebbing
and
Flowing
of
the
Sea
,
the
whole
Furniture
at
least
of
this
inferiour
World
,
to
be
none
but
dead
,
liveless
,
stupid
Beings
,
for
such
it
certainly
would
be
,
if
the
Heavenly
Bodies
should
be
destitute
of
their
Motion
.
And
therefore
it
seems
wholly
disagreeing
to
Reason
,
that
the
World
should
be
eternal
,
when
it
is
evident
,
that
Motion
(
which
as
Aristotle
truly
tells
us
is
,
Vita
quaedam
omnium
mobilium
)
cannot
be
eternal
,
and
so
there
should
be
an
eternal
useless
Carkass
of
a
World
from
all
Eternity
,
without
that
life
of
it
,
its
Motion
.
And
on
the
other
side
,
it
seems
more
consonant
to
Reason
,
that
the
Fabrick
of
the
World
did
not
long
antecede
its
Motion
,
and
that
since
Motion
is
not
,
cannot
be
eternal
,
so
neither
is
the
Fabrick
of
the
World
,
but
they
both
began
at
least
very
neer
together
,
and
the
World
was
not
made
from
Eternity
to
lye
fallow
and
uninhabited
during
that
infinite
abyss
of
its
pre-existence
to
its
first
putting
forth
into
any
Motion
,
for
such
it
must
be
,
if
destitute
of
Motion
.
And
consequently
the
evincing
of
an
impossibility
of
an
eternal
successive
Motion
,
doth
not
only
evince
,
that
the
whole
World
,
with
all
its
considerable
Appendices
,
was
not
eternal
,
but
doth
with
great
evidence
enforce
,
that
the
great
Integrals
of
the
World
it self
were
not
eternal
,
which
had
been
imperfect
without
Motion
.
And
this
doth
salve
two
Objections
at
once
,
viz.
1.
That
drawn
from
Gods
Omnipotence
,
that
could
have
made
the
World
eternal
,
if
He
pleased
.
The
Answer
is
:
That
whatever
could
have
been
done
in
reference
to
the
Rest
of
the
World
,
yet
as
in
reference
to
successive
Motion
the
same
could
not
have
been
made
eternal
,
and
yet
without
derogation
to
the
Divine
Power
or
Omnipotence
,
but
because
the
nature
of
the
thing
could
not
sustain
or
bear
such
a
duration
.
And
likewise
this
answers
the
Argument
for
the
Eternity
of
the
World
,
drawn
from
the
Divine
Benignity
and
Goodness
,
whereby
He
is
supposed
to
be
under
a
kind
of
intrinsick
necessity
of
doing
all
the
good
He
could
,
and
consequently
to
make
the
World
eternally
.
I
answer
,
1.
That
as
before
the
World
,
in
its
complement
and
perfection
with
the
advantage
of
Motion
,
though
there
was
no
determinate
time
,
point
,
or
period
,
but
God
might
have
made
it
sooner
if
He
had
pleased
,
yet
(
with
all
due
reverence
to
His
Majesty
)
it
could
not
have
been
in
its
complement
and
perfection
eternal
,
because
its
successive
Motion
could
not
be
eternal
,
nor
consequently
all
that
glory
,
beauty
and
usefulness
which
accrues
to
the
Universe
by
that
successive
Motion
.
2.
That
although
the
Divine
Will
be
determined
by
the
Divine
Perfection
necessarily
to
will
his
own
immense
Goodness
,
yet
he
is
not
determined
by
his
own
Benignity
necessarily
to
will
any
thing
without
himself
;
his
own
essential
Goodness
he
wills
,
and
that
necessarily
,
and
ad
ultimum
posse
;
but
his
Benignity
is
measured
out
ad
beneplacitum
voluntatis
,
and
not
by
an
absolute
necessity
ad
ultimum
posse
:
And
therefore
although
it
were
admitted
that
he
could
have
eternally
made
the
World
,
or
made
more
Worlds
or
better
Worlds
,
yet
he
was
not
bound
to
it
,
because
the
emanations
of
his
Benignity
are
not
necessary
,
but
governed
in
their
extent
and
measure
juxta
voluntatis
beneplacitum
.
3.
And
upon
the
same
account
also
,
though
he
could
have
made
the
World
sooner
than
he
made
it
,
yet
he
was
not
bound
to
it
,
but
to
make
it
when
and
how
he
pleased
,
though
all
his
Works
carry
the
impression
of
transcendent
Wisdom
and
Goodness
.
And
therefore
as
these
Reasons
seem
strongly
to
conclude
1.
Against
the
very
possibility
of
an
eternal
duration
of
those
things
that
gave
the
principal
ornament
,
beauty
and
usefulness
to
the
Universe
,
namely
,
Variety
and
Succession
of
Individuals
and
Species
,
and
Motion
,
so
they
do
,
at
least
de
facto
,
evidence
that
if
the
rest
of
the
Universe
were
able
to
sustain
an
eternal
duration
,
yet
they
did
not
,
because
these
would
be
very
defective
without
those
that
cannot
hold
that
state
of
Eternity
with
them
.
2.
Against
the
truth
of
that
Reason
and
Assertion
,
That
Divine
Goodness
did
intrinsecally
necessitate
his
Will
to
create
things
in
their
best
state
from
Eternity
,
since
it
seems
evident
that
the
condition
and
state
of
many
things
in
the
Universe
that
give
it
much
of
its
usefulness
,
perfection
and
beauty
,
namely
Motion
,
and
Succession
of
Generations
and
Corruptions
,
of
Animals
,
Vegetables
and
Men
,
are
impossible
to
be
as
ancient
as
that
intrinsick
Goodness
of
the
Divine
Nature
,
which
is
as
eternal
as
his
own
most
perfect
being
.
3.
I
come
now
to
the
third
Reason
against
the
Eternity
of
considerable
parts
of
the
World
,
which
is
this
;
Sublunary
Bodies
,
whether
simple
or
mixt
,
are
by
the
necessity
of
their
nature
subject
to
alteration
and
corruption
:
But
whatsoever
is
subject
thus
to
alteration
or
corruption
,
is
incapable
of
sustaining
an
eternal
duration
à
parte
ante
,
and
consequently
sublunary
Bodies
are
not
capable
of
such
an
Eternity
.
The
first
of
these
Propositions
,
namely
,
That
all
sublunary
Bodies
are
subject
necessarily
to
alteration
and
corruption
:
This
naturally
happens
to
sublunary
Bodies
upon
both
or
one
of
these
accounts
,
1.
From
an
intrinsecal
Cause
,
which
is
principally
seen
in
mixt
Bodies
,
in
which
the
band
and
ligament
between
Matter
and
Form
,
nor
of
the
parts
of
Matter
themselves
is
not
so
strict
and
tenacious
,
but
that
they
must
necessarily
in
process
of
time
fall
asunder
.
Besides
,
by
the
continual
contest
between
those
contrary
qualities
bound
up
together
in
them
,
there
do
arise
uncessant
alterations
,
and
at
last
final
dissolution
of
them
,
even
from
within
themselves
2.
From
extrinsecal
Causes
:
For
the
very
necessary
composure
and
position
of
things
in
the
World
is
such
,
that
there
is
a
vicinity
between
Agents
and
Patients
,
and
contrary
dissenting
active
Qualities
,
that
the
one
incessantly
invades
the
other
,
and
alters
,
changes
,
intends
,
remits
and
corrupts
the
other
;
which
perpetual
lucta
is
seen
daily
not
only
in
the
mixed
and
compounded
Bodies
,
but
even
in
the
more
simple
elementary
Bodies
,
which
daily
invade
,
change
,
alter
,
and
corrupt
one
the
other
according
to
their
various
degrees
of
activity
,
contrariety
and
vicinity
each
to
other
.
And
if
the
World
had
been
eternal
,
we
must
suppose
it
eternally
constituted
of
such
natures
so
placed
and
disposed
in
such
situation
and
constitution
as
now
they
stand
,
or
otherwise
,
we
do
not
reason
ad
idem
,
the
World
otherwise
should
have
been
of
another
make
,
constitution
and
position
than
now
it
is
;
things
corruptible
must
have
been
incorruptible
,
and
the
vicinity
,
activity
,
contrariety
and
position
of
things
and
their
natures
and
qualities
must
otherwise
have
been
quite
different
,
and
so
our
debate
would
be
transferred
quite
to
another
World
of
another
nature
and
constitution
from
that
touching
whose
Eternity
we
now
dispute
.
The
second
Proposition
is
this
,
That
whatsoever
is
subject
to
such
alteration
or
corruption
cannot
possibly
be
eternal
,
at
least
unless
we
shall
wholly
remove
from
it
by
an
infinite
duration
that
corruption
or
alteration
to
which
it
is
thus
necessarily
subject
,
and
so
make
it
another
thing
than
what
indeed
it
is
.
And
because
the
due
and
clear
explication
of
this
Truth
renders
the
Assertion
plain
in
it self
,
I
shall
distinctly
examin
it
;
and
because
we
have
supposed
that
the
corruption
of
things
corruptible
,
and
the
alteration
of
things
alterable
depends
,
as
before
,
upon
a
double
Principle
,
viz.
That
intrinsecal
defectibility
of
the
connexion
or
union
of
the
parts
of
things
corporeal
,
which
is
rooted
in
the
very
Nature
of
the
things
themselves
;
and
2.
From
the
vicinity
of
other
contrary
active
Principles
endued
with
contrary
active
Qualities
which
mutually
invade
one
another
;
which
position
(
considering
the
Frame
and
Constitution
at
least
of
this
inferior
World
,
is
absolutely
necessary
,
unless
we
shall
make
the
World
another
thing
,
and
of
another
Fabrick
than
what
it
is
)
as
the
moisture
of
the
Water
is
contiguous
to
the
dryness
of
the
Earth
,
and
the
heat
of
the
Sun
is
contiguous
to
the
coldness
and
moisture
of
the
Water
,
and
cannot
be
otherwise
in
the
Constitution
of
the
World
as
now
it
stands
,
and
consequently
one
must
necessarily
work
an
alteration
in
the
other
:
I
shall
therefore
pursue
the
same
method
,
and
first
consider
such
Bodies
as
seem
to
have
an
intrinsick
principle
of
alteration
or
corruption
from
the
dissolubility
of
their
parts
,
and
the
coadunition
of
several
particles
endued
with
contrary
and
destructive
qualities
each
to
other
;
or
such
as
at
least
tend
to
a
gradual
alteration
.
And
secondly
,
I
shall
consider
such
parts
of
the
Universe
as
do
mutually
act
one
upon
another
,
and
thereby
induce
corruption
or
alteration
of
one
by
another
,
according
to
the
prevalency
and
activity
of
the
one
or
the
other
.
But
before
I
come
to
either
of
the
particulars
I
shall
premise
some
things
which
will
be
of
use
in
all
that
follows
,
viz.
1.
That
precedaneous
to
all
Generation
of
any
material
Being
,
according
to
the
course
of
Nature
which
we
see
,
there
must
be
a
gradual
preparation
and
alteration
of
the
matter
before
there
is
a
complete
generation
of
any
thing
:
This
we
see
in
the
casual
production
of
Insects
and
Vegetables
,
and
in
the
natural
production
of
Minerals
or
Meteors
,
and
in
the
regular
production
of
Animals
and
Men.
2.
That
in
things
which
yet
hold
their
essential
consistency
,
yet
there
are
very
many
alterations
,
not
only
accidental
,
as
where
things
are
rarified
or
condensed
,
or
made
hot
from
being
cold
,
or
cold
from
being
hot
,
but
also
such
as
seems
connatural
to
the
Species
:
Thus
we
see
in
a
Man
,
first
he
is
a
weak
little
Infant
,
then
a
Y●u●h
,
then
a
Man
,
then
he
becomes
an
Old
Man
,
and
yet
continues
still
a
Man
till
his
dissolution
;
and
to
these
various
states
of
his
Age
there
seem
to
be
various
alterations
accommodate
,
as
difference
in
stature
,
bigness
,
strength
,
activity
,
understanding
;
and
the
same
is
observable
in
proportion
to
their
capacities
in
Animals
,
Vegetables
,
Minerals
,
and
the
like
.
3.
That
these
alterations
are
necessarily
successive
and
gradual
,
whether
they
be
such
as
are
preparative
to
Generation
or
Corruption
of
Beings
,
or
such
as
consist
with
the
Existence
of
the
being
they
have
(
as
those
alterations
incident
to
the
state
of
things
in
their
consistency
)
yet
they
are
not
instantaneous
,
but
successive
and
gradual
;
nay
those
very
alterations
that
are
wrought
in
things
by
an
external
contrary
Agent
,
yet
they
are
not
in
a
moment
,
but
gradual
and
successive
,
which
is
partly
by
reason
of
the
resistence
in
the
Patient
,
and
partly
because
the
Agent
works
upon
the
Patient
by
a
certain
local
motion
of
it self
or
parts
,
or
of
its
virtue
and
activity
,
which
cannot
be
instantaneous
and
tota
simul
,
but
gradual
and
successive
:
Thus
the
Sun
reduceth
the
Clay
to
its
final
degree
of
hardness
,
and
the
Wax
to
its
final
degree
of
softness
successively
and
gradually
;
the
Fire
assimulates
the
Stubble
,
and
converts
it
into
Fire
,
not
in
an
instant
but
by
degrees
,
though
sooner
or
slower
according
to
the
vicinity
of
each
,
and
the
precedaneous
preparations
of
congruity
of
the
Stubble
to
be
wrought
upon
by
the
Fire
.
4.
That
these
alterations
that
are
thus
successive
and
gradual
,
as
they
cannot
be
perfectly
instantaneous
,
so
it
is
impossible
they
can
last
or
continue
for
an
infinite
or
eternal
duration
.
The
reason
is
,
because
as
they
must
have
an
inception
of
their
motion
,
so
they
must
of
necessity
arrive
to
their
complement
within
the
compass
of
time
,
and
can
never
hold
out
in
their
progress
to
an
infinite
duration
:
Let
us
suppose
the
Fire
and
the
Stubble
to
have
been
created
eternally
contiguous
one
to
another
,
the
Fire
could
never
have
held
an
infinite
duration
in
consuming
that
Stubble
,
for
then
it
could
never
have
been
consumed
;
for
that
which
had
been
burning
an
infinite
time
could
never
be
burnt
,
no
not
so
much
as
any
part
of
it
;
for
if
it
had
burned
part
after
part
,
the
whole
must
needs
be
absumed
in
a
portion
of
time
:
neither
need
we
labour
this
,
for
we
see
that
the
Fire
consumes
Stubble
or
other
combustible
matter
in
a
short
portion
of
time
;
and
since
if
we
talk
of
an
Eternity
of
the
World
,
or
of
any
thing
in
it
,
we
must
in
common
reason
suppose
it
to
be
such
as
now
it
is
,
we
must
necessarily
allow
the
like
properties
,
activities
,
natures
and
operations
to
things
as
we
find
them
now
have
.
And
since
we
see
that
all
bodily
alterations
are
effected
in
certain
portions
of
measured
duration
or
time
,
we
cannot
upon
any
reasonable
account
allow
to
those
alterations
an
infinite
antecedent
duration
;
but
if
any
Body
or
Thing
in
that
imaginary
period
of
Eternity
allotted
to
it
had
any
such
alterations
as
we
see
now
are
incident
to
them
,
they
could
not
possibly
be
of
an
eternal
duration
no
more
than
they
are
now
,
for
that
were
wholly
to
alter
the
state
of
the
World
and
of
those
things
that
are
in
it
.
5.
And
consequently
whatsoever
thing
it
is
that
hath
or
can
have
an
eternal
being
à
parte
ante
,
must
persist
in
that
eternal
being
without
any
change
,
alteration
or
corruption
;
or
if
it
have
any
alteration
or
corruption
,
the
first
alteration
,
change
or
corruption
that
it
can
have
,
must
be
in
time
,
and
after
an
eternal
,
unchanged
,
unaltered
estate
precedaneous
to
such
alteration
;
for
if
we
should
suppose
it
to
be
eternal
,
then
of
necessity
that
alteration
or
corruption
which
it
hath
,
must
be
subsequent
to
that
eternal
state
which
it
had
before
it
was
altered
or
corrupted
,
and
consequently
must
have
had
a
persistence
in
that
unaltered
,
uncorrupted
estate
infinite
Ages
before
such
alteration
or
corruption
:
If
it
were
eternally
altered
,
or
eternally
corrupted
,
then
it
was
eternally
,
and
eternally
was
not
;
it
was
eternally
without
alteration
,
and
eternally
altered
:
The
thing
must
be
before
it
can
be
altered
or
corrupted
,
and
consequently
its
alteration
and
corruption
must
be
subsequent
and
after
that
existence
which
it
had
unaltered
or
uncorrupted
;
and
consequently
the
alteration
and
corruption
must
needs
be
younger
than
that
estate
which
it
had
unaltered
or
uncorrupted
,
and
consequently
cannot
be
eternal
.
Again
,
we
cannot
by
any
means
suppose
that
any
commencement
of
alteration
in
the
first
moment
or
degree
of
it
could
be
coeternal
to
it
;
for
(
as
is
before
evident
)
then
that
alteration
would
of
necessity
be
perfected
within
the
like
portion
of
time
as
the
like
alteration
is
perfected
:
Now
suppose
it
were
a
corruptive
alteration
,
it
may
be
that
is
perfected
in
the
space
of
three
or
six
months
from
its
first
inception
,
the
consequence
whereof
would
be
,
that
the
like
alteration
of
that
eternal
alterable
or
corruptible
Body
,
if
it
began
with
the
thing
it self
,
would
be
perfected
in
the
like
space
,
viz.
six
months
:
And
should
that
perfected
alteration
fall
within
the
compass
of
Eternity
,
or
out
of
it
?
If
it
should
,
then
the
thing
was
eternally
unaltered
and
uncorrupted
,
and
was
yet
eternally
altered
or
corrupted
;
was
eternally
,
and
yet
that
Eternity
was
but
a
space
of
six
months
,
for
so
long
only
it
had
its
being
uncorrupted
:
If
the
alteration
or
corruption
was
not
eternally
perfected
,
but
perfected
in
time
,
then
an
addition
of
six
months
the
more
of
that
alteration
added
unto
a
finite
duration
or
time
succeeding
after
such
alteration
,
should
make
it
infinite
and
eternal
.
6.
And
yet
the
supposition
of
an
eternal
state
of
any
corruptible
or
alterable
Being
,
in
a
state
of
incorruption
or
unalteration
,
were
utterly
to
change
the
very
nature
of
things
;
and
to
give
them
an
eternal
state
,
we
must
be
forced
to
gratifie
them
with
a
nature
not
only
preter-natural
to
what
they
had
,
but
quite
of
a
distinct
nature
:
For
the
purpose
;
That
man
that
is
even
upon
the
intrinsick
constitution
of
his
nature
dissolvible
,
must
by
being
in
an
eternal
duration
continue
immortal
,
unalterable
,
and
not
for
a
year
,
or
a
million
or
two
of
years
,
but
for
an
eternal
duration
antecedent
to
his
dissolution
:
Nay
,
it
is
inconceptible
how
any
such
man
that
hath
stood
the
shock
of
an
eternal
duration
without
corruption
or
alteration
,
should
after
be
corrupted
or
altered
:
from
any
internal
principle
of
corruption
or
alteration
it
could
not
be
,
for
then
he
could
never
have
ridden
out
an
eternal
period
;
but
it
must
be
,
if
at
all
,
by
the
power
of
a
more
powerful
Being
than
himself
,
that
must
violently
de
novo
introduce
his
change
and
dissolution
.
The
Supposition
therefore
of
an
eternal
existence
of
any
thing
corruptible
,
is
to
alter
their
very
nature
,
and
make
that
to
be
incorruptible
which
is
corruptible
.
And
to
suppose
that
imaginary
eternal
state
of
things
corruptible
,
to
be
utterly
of
another
nature
,
kind
,
and
condition
than
what
we
now
see
them
to
be
,
which
is
an
unreasonable
Supposition
,
unworthy
of
an
admirer
of
Nature
,
which
should
be
constant
in
his
Supposition
,
and
yet
is
the
necessary
consequence
of
the
granting
of
an
Eternity
of
corruptible
Beings
.
But
particular
Instances
of
the
several
kinds
of
alterations
and
corruptions
of
things
either
ab
intrinseco
or
ab
extrinseco
,
will
make
the
thing
more
plain
.
1.
Touching
things
alterable
or
corruptible
from
an
intrinsecal
Cause
,
as
Vegetables
,
Animals
,
Men.
If
any
Vegetables
were
eternal
,
as
an
Oak
,
or
an
Elm
,
then
some
Oak
was
eternal
;
if
it
were
,
then
if
it
were
of
the
same
nature
as
Oaks
are
now
,
it
was
first
a
slender
Plant
,
and
then
gradually
grew
to
his
just
dimensions
,
perhaps
in
two
hundred
years
,
and
in
about
two
hundred
years
more
decayed
,
and
was
corrupted
to
dust
;
so
that
his
duration
exceeded
not
four
hundred
years
,
and
in
that
period
of
time
he
grew
perchance
from
an
inch
in
diameter
to
six
foot
in
diameter
,
and
from
a
foot
high
to
a
hundred
foot
high
:
These
alterations
and
augmentations
were
gradual
and
successive
;
he
was
not
in
the
same
moment
one
inch
and
six
foot
in
the
diameter
,
nor
in
the
same
moment
was
a
Plant
and
dissolved
and
turned
to
dust
;
and
yet
if
this
Oak
were
eternal
in
all
this
portion
of
his
duration
,
he
must
be
eternally
one
inch
in
diameter
,
and
yet
eternally
six
foot
in
diameter
;
eternally
one
foot
high
,
and
yet
eternally
a
hundred
foot
high
,
he
must
have
eternally
been
a
Plant
,
eternally
a
Tree
,
and
yet
eternally
corrupted
;
his
duration
must
have
lasted
but
four
hundred
years
,
and
yet
he
must
be
eternal
,
though
his
first
being
were
but
four
hundred
years
before
utter
dissolution
:
And
yet
it
is
most
certain
that
this
Tree
could
not
have
been
eternal
;
for
being
but
of
four
hundred
years
standing
,
somewhat
must
have
anteceded
that
period
,
and
so
somewhat
more
ancient
than
what
had
been
eternal
.
But
let
us
suppose
this
eternal
Oak
had
not
been
bound
to
the
laws
of
duration
of
other
Oaks
,
but
to
have
lasted
eternally
,
and
probably
would
have
lasted
to
this
day
,
had
not
external
force
either
violently
or
accidentally
corrupted
or
destroyed
him
;
yet
did
this
Oak
ever
grow
bigger
or
taller
than
what
he
once
was
,
or
did
he
put
off
his
leaves
in
the
Winter
,
and
gather
others
in
the
Spring
?
Did
he
put
forth
new
branches
,
which
before
he
had
not
?
If
he
did
none
of
these
things
,
surely
he
was
not
a
vegetable
Being
,
he
was
not
like
those
Oaks
that
are
now
growing
,
but
quite
of
another
nature
,
and
we
have
nothing
to
do
with
him
,
he
is
a
perfect
stranger
to
this
World
:
If
it
did
grow
from
lesser
to
greater
,
and
did
put
forth
new
branches
,
certainly
the
increment
could
not
be
eternal
,
but
must
be
done
gradually
and
successively
,
and
from
one
degree
of
bigness
to
another
;
and
since
that
augmentation
could
never
be
of
an
infinite
procedure
,
but
being
successive
,
we
must
come
to
the
beginning
of
that
increase
within
the
measure
of
such
a
portion
of
time
as
we
now
find
sufficient
for
such
a
production
or
increase
,
it
may
be
two
or
three
hundred
years
,
which
being
but
a
finite
duration
can
never
be
eternal
:
And
this
necessary
Supposition
of
a
successive
alteration
or
increase
,
utterly
destroys
the
possibility
of
an
eternal
duration
in
any
thing
capable
of
such
alterations
;
1.
Because
it
necessarily
supposeth
somewhat
precedent
to
that
state
wherein
it
is
,
namely
,
a
precedent
alteration
of
it
,
whereby
it
is
now
become
what
it
now
is
,
and
what
before
it
was
not
;
so
that
it
had
somewhat
before
its
present
state
which
stateth
it
to
be
what
it
now
is
,
namely
,
that
alteration
or
augmentation
which
so
preceded
its
present
state
,
and
consequently
that
present
state
wherein
it
is
,
could
not
be
eternal
,
for
it
had
somewhat
before
it
.
2.
Because
that
very
alteration
that
anteceded
that
state
which
it
hath
cannot
possibly
be
eternal
,
but
must
be
perfected
within
a
certain
portion
of
time
destined
to
it
,
and
consequently
must
have
beginning
within
the
compass
of
a
determinate
time
,
and
cannot
be
eternally
moving
to
its
accomplishment
.
And
as
this
Instance
gives
the
impossibility
of
an
eternal
Existence
in
any
thing
essentially
alterable
or
corruptible
,
so
it
would
be
possibly
more
conspicuous
in
the
Contemplation
of
the
Humane
Nature
:
If
we
should
suppose
a
Man
to
have
been
eternal
,
Was
that
Man
ever
an
Embryo
,
a
Child
,
a
Youth
,
a
ripe
Aged
Man
?
Did
he
grow
from
a
smaller
stature
to
a
greater
,
had
he
vicissitudes
of
temperaments
and
distempers
,
did
he
eat
,
digest
,
&c.
If
he
did
not
,
then
those
eternal
Men
were
not
of
the
same
Make
with
the
Men
that
are
now
,
but
quite
another
thing
,
which
we
know
not
what
it
was
,
or
where
to
find
it
:
But
if
he
had
all
those
changes
he
could
not
be
eternal
,
he
should
be
eternally
a
Child
and
eternally
a
Man
,
eternally
young
and
eternally
old
,
yea
eternally
living
and
yet
eternally
dead
;
for
all
these
must
fall
within
the
compass
of
Eternity
.
2.
But
let
us
now
consider
how
the
Case
falls
out
in
relation
to
alterations
and
corruptions
occasioned
ab
extrinseco
,
and
we
shall
find
,
1.
That
as
the
World
is
framed
,
and
as
those
that
suppose
it
eternal
,
must
suppose
it
to
have
been
always
so
framed
,
there
must
necessarily
be
incessant
mutations
,
alterations
,
generations
,
and
corruptions
by
the
invasion
and
juxta-position
of
contrary
Natures
,
Agents
,
Patients
,
Qualities
,
Motions
;
the
Earth
naturally
dry
is
moistned
by
the
vicinity
of
the
Water
,
and
again
dryed
by
the
heat
of
the
Sun
;
the
Earth
obstructs
the
fluidity
of
the
Water
by
mingling
its
grosser
parts
with
it
;
all
things
as
it
were
in
continual
motion
and
agitation
,
and
mutual
preying
as
it
were
one
upon
another
;
which
as
necessarily
occasioneth
mutations
,
alterations
,
generations
and
corruptions
,
as
the
very
intrinsecal
dissolubility
of
the
natures
of
mixt
Bodies
.
2.
And
as
we
find
this
now
,
so
we
must
suppose
that
this
hath
been
always
so
since
the
World
had
a
being
;
unless
we
shall
suppose
,
as
I
have
often
said
,
another
kind
of
World
than
what
we
see
:
And
although
we
are
not
acquainted
with
the
state
of
things
out
of
,
or
beyond
this
sublunary
World
,
in
which
we
see
this
vicissitude
of
alterations
,
yet
whether
there
may
not
be
some
such
mutations
in
the
Ethereal
World
,
we
know
not
;
but
there
may
be
such
,
though
we
cannot
certainly
know
them
.
3.
And
yet
it
is
most
certain
,
that
it
is
impossible
that
any
thing
that
is
capable
of
these
mutations
and
changes
can
be
eternally
under
them
,
but
must
of
necessity
,
if
it
were
eternal
,
consist
in
such
a
state
of
fixedness
and
permanency
that
were
not
obnoxious
to
these
changes
.
4.
And
since
it
is
not
possible
,
for
the
inferior
World
at
least
,
to
be
de
facto
one
moment
of
time
without
these
changes
and
variations
,
alterations
,
generations
and
corruptions
;
which
,
as
before
,
are
not
at
all
consistent
with
an
eternal
duration
à
parte
ante
,
of
that
that
is
so
subject
to
changes
,
we
have
just
reason
to
deny
and
disesteem
this
imaginary
Eternity
can
belong
at
least
to
the
sublunary
World
.
The
late
Author
of
a
Book
De
Aetate
Mundi
hath
given
us
an
Instance
herein
,
that
if
it
would
hold
,
we
need
not
go
farther
;
namely
,
That
the
great
Rocks
in
the
Sea
are
yet
many
of
them
eminently
visible
to
this
day
,
and
yet
daily
experience
shews
us
that
those
Rocks
are
gradually
diminished
by
the
beating
of
the
Sea
against
them
;
which
had
they
been
so
dealt
with
from
Eternity
,
though
they
lost
but
one
grain
in
a
million
of
millions
of
years
,
they
would
not
have
been
,
but
would
have
been
consumed
an
indefinite
time
long
since
elapsed
:
But
the
Supposition
fails
,
because
it
may
be
that
these
Rocks
have
at
least
vicissitudes
of
increase
and
diminution
by
the
very
alluvion
of
the
Sea
,
or
,
which
seems
far
more
easily
supposed
,
that
the
Earth
and
Seas
might
notwithstanding
have
been
eternal
,
but
yet
the
Sea
might
not
have
kept
the
same
Channel
where
these
Rocks
now
are
,
from
eternity
,
but
gained
it
in
time
;
the
Ancients
telling
us
that
the
great
Atlantick
Sea
was
for
the
most
part
of
it
anciently
a
Continent
,
or
at
least
a
great
Island
as
big
as
Europe
and
Asia
,
and
after
swallowed
up
and
corroded
into
that
vast
Sea
called
the
Atlantick
Ocean
,
leaving
behind
it
only
those
reliques
now
called
the
Canary
Islands
:
I
will
therefore
take
my
Instance
in
some
other
things
.
1.
It
is
evident
that
divers
Minerals
are
bred
in
the
Earth
from
an
earthy
consistence
,
by
the
heat
of
the
Sun
and
other
concurrent
causes
successively
,
as
may
appear
to
any
man's
observation
touching
Coals
,
Rocks
,
especially
of
Stone
,
which
from
a
sandy
kind
of
Earth
gradually
concoct
into
Free-stone
,
when
they
were
before
Earth
,
as
may
be
seen
in
many
Quarries
by
those
pieces
of
unconcocted
Earth
not
yet
perfectly
digested
into
Stone
:
If
the
Body
of
the
Earth
were
eternal
,
either
these
concretions
were
also
as
eternal
as
the
Earth
gradually
and
successively
digested
into
these
concretions
,
or
else
the
Earth
must
have
had
an
eternal
permanency
in
that
state
of
simple
natural
Earth
,
without
any
such
concretions
or
alterations
in
it
:
If
we
shall
say
the
latter
,
we
make
the
Earth
another
thing
than
what
in
truth
it
now
is
,
which
by
the
aid
of
the
Sun
hath
these
concretions
and
alterations
even
by
a
kind
of
necessity
of
Nature
wrought
in
it
:
And
besides
,
if
in
that
portion
of
eternal
duration
wherein
the
Earth
and
Sun
were
in
that
very
same
natural
state
wherein
they
now
are
;
the
one
active
,
piercing
,
and
digestive
by
its
heat
;
the
other
passive
,
receptive
,
and
stored
with
materials
for
such
a
production
.
What
should
hinder
but
that
there
should
be
such
production
gradually
and
successively
prepared
,
and
at
length
generated
by
the
conjunction
of
these
active
and
passive
Principles
.
And
yet
if
it
be
duly
considered
,
supposing
the
Sun
and
the
Earth
to
be
both
eternal
,
the
Earth
and
its
parts
must
of
necessity
persist
in
an
eternal
unchangeable
state
in
that
period
of
Eternity
antecedent
to
the
first
alteration
thereof
to
any
such
production
:
For
if
the
production
of
these
Minerals
should
be
eternal
,
and
consequently
infinitely
distant
from
us
,
the
productions
must
be
eternal
,
and
yet
there
must
necessarily
antecede
those
productions
a
successive
and
gradual
alteration
of
those
parts
of
the
Earth
which
were
to
be
moulded
in
succession
of
time
to
Coals
,
or
Stone
,
or
Minerals
:
And
though
perchance
that
alteration
might
take
up
a
long
preparation
and
disposition
,
yet
it
could
not
be
eternal
,
but
must
be
absolved
,
though
in
a
long
,
yet
in
finite
time
;
and
consequently
the
Earth
,
if
eternal
,
must
be
before
that
preparation
or
alteration
,
and
must
have
continued
in
an
eternal
state
,
destitute
of
such
alteration
or
preparation
,
and
in
an
eternal
disposition
thereunto
;
which
yet
had
been
to
suppose
the
Earth
in
that
eternal
period
quite
destitute
of
that
mutation
that
upon
the
Supposition
of
the
agency
of
the
Sun
had
been
connatural
to
it
.
So
that
upon
the
whole
matter
it
seems
plain
,
That
neither
successive
natural
Beings
,
nor
corporeal
Beings
,
that
are
corruptible
or
necessarily
subject
to
alteration
,
either
from
an
intrinsick
Principle
or
from
an
extrinsick
natural
Cause
necessarily
contiguous
or
approximate
to
it
in
situation
or
virtue
,
cannot
be
eternal
;
which
will
deprive
the
greatest
part
of
the
sublunary
World
at
least
of
that
possibility
,
and
must
leave
only
such
parts
of
the
visible
Universe
as
are
incorruptible
,
unalterable
,
and
unsuccessive
(
if
any
such
be
)
capable
of
this
priviledge
of
the
very
possibility
of
an
eternal
existence
à
parte
ante
:
And
consequently
the
whole
Universe
cannot
be
eternal
.
It
remains
then
,
they
who
assert
the
Eternity
of
the
World
must
content
themselves
with
such
parts
thereof
as
are
capable
of
that
duration
.
And
accordingly
there
seem
to
have
been
three
Opinions
,
which
although
they
assume
not
the
Assertion
of
the
Eternity
of
the
whole
World
,
yet
they
endeavour
to
come
as
near
to
it
as
they
can
;
which
I
shall
distinctly
set
down
and
examin
.
1.
The
first
Opinion
is
of
such
,
that
although
they
suppose
the
sublunary
World
not
to
be
eternal
in
its
Frame
and
Constitution
,
yet
they
assert
the
Matter
thereof
eternal
,
though
undigested
,
and
not
perfected
till
afterwards
:
But
yet
the
Celestial
or
Ethereal
World
,
the
Stars
and
Planets
they
will
have
eternal
,
and
that
these
were
used
as
the
great
Engins
in
the
subsequent
formation
of
the
inferior
●r
sublunary
Wor●d
.
Touching
the
Eternity
of
Matter
,
whether
Celestial
or
Sublunary
,
I
mean
not
in
this
place
to
meddle
;
but
as
to
the
Supposition
of
the
eternal
existence
of
the
Celestial
or
Ethereal
World
,
this
shall
be
all
I
shall
say
:
1.
We
are
not
acquainted
with
the
Constitution
of
them
,
and
whether
they
are
in
their
nature
corruptible
or
subject
to
alterations
;
if
they
are
such
,
they
are
as
equally
uncapable
of
an
eternal
existence
as
the
sublunary
World
.
2.
But
suppose
them
to
have
a
radical
incorruptibility
and
immutability
in
their
natures
,
yet
their
Motion
cannot
be
eternal
upon
the
Reasons
before
given
.
3.
And
therefore
though
they
are
a
goodly
Fabrick
,
yet
they
are
not
in
a
state
of
Permanency
of
so
great
use
,
beauty
and
perfection
,
as
in
a
state
of
Motion
,
which
is
a
great
part
of
their
excellency
,
and
that
which
accommodates
the
several
parts
thereof
one
to
another
,
and
all
to
the
advantage
and
good
of
the
inferior
World
;
and
therefore
it
seems
not
probable
that
they
should
have
an
eternal
existence
in
Rest
and
Permanence
,
and
afterwards
in
a
process
or
period
of
time
be
endued
with
that
which
is
their
great
perfection
,
namely
their
Motion
,
which
neither
was
nor
could
be
eternal
:
It
rather
seems
more
agreeable
to
the
nature
of
the
thing
,
and
to
the
Divine
Wisdom
,
whose
Works
are
full
of
wisdom
,
excellence
,
and
perfection
,
to
respite
the
Fabrick
till
it
were
capable
of
its
most
useful
and
beautiful
perfection
,
namely
Motion
;
which
must
either
be
natural
to
them
,
and
then
it
were
marvellous
they
should
yet
enjoy
an
infinite
duration
destitute
of
what
was
natural
to
them
,
and
yet
not
capable
to
be
enjoyed
by
them
in
an
eternal
duration
à
parte
ante
:
Or
if
it
were
adventitious
from
the
immediate
power
of
God
,
or
by
the
instrumentality
of
Intelligences
,
yet
surely
it
was
foreseen
by
him
that
knew
all
his
Works
from
the
beginning
:
and
therefore
was
not
likely
to
ordain
an
eternal
consistence
of
those
Bodies
to
which
he
intended
to
give
Motion
,
their
great
perfection
,
not
sooner
than
time
:
And
therefore
though
the
Heavenly
Bodies
were
admitted
capable
of
an
eternal
Permanency
,
yet
it
is
not
probable
they
had
their
Being
before
,
or
at
least
not
so
long
before
their
Motion
.
2.
The
second
Opinion
is
of
those
that
although
they
allow
not
the
Mundus
aspectabilis
to
be
eternal
,
yet
do
suppose
that
besides
that
Eternal
Generation
of
the
Second
,
and
the
Eternal
Procession
of
the
Third
Person
of
the
Sacred
Trinity
,
Almighty
God
eternally
created
a
World
of
Intelligences
,
whereunto
he
might
and
did
communicate
the
emanations
of
his
Bounty
and
Benignity
,
and
that
in
the
beginning
of
Time
he
Created
this
Mundus
aspectabilis
which
we
see
,
for
the
farther
communication
of
his
Bounty
and
Goodness
;
and
this
they
suppose
more
congenious
and
suitable
to
the
Order
of
things
,
and
of
his
own
Goodness
and
the
communication
thereof
,
than
to
suppose
the
Creation
of
a
material
World
either
eternally
or
quasi
per
saltum
,
or
at
the
same
time
with
the
Creation
of
those
purer
Beings
,
who
had
a
greater
similitude
and
proximity
to
his
own
most
Divine
and
Spiritual
Nature
.
This
though
it
might
possibly
be
so
,
yet
we
are
without
any
sufficient
Evidence
that
it
was
so
,
and
such
Conjectures
of
things
without
our
knowledge
,
or
those
media
that
we
are
capable
to
exercise
for
the
acquest
thereof
,
are
uncertain
and
endless
:
Upon
such
conjectural
Congruities
the
Platonists
had
their
Dii
ex
Deo
,
the
Manichees
their
Aeones
,
and
Origen
his
Mundus
Animarum
:
and
therefore
I
leave
it
as
a
Conjecture
.
3.
The
third
Opinion
is
of
those
who
though
they
suppose
the
World
not
to
be
eternal
,
and
perchance
think
with
reason
enough
that
the
duration
of
Eternity
à
parte
ante
is
such
as
is
only
competible
to
the
Eternal
God
,
and
not
communicable
to
any
Created
Being
,
at
least
such
as
is
in
its
own
nature
either
corruptible
,
alterable
,
or
compounded
:
yet
to
the
end
that
they
may
carry
the
Communication
of
the
Divine
Goodness
and
Benignity
as
far
as
is
possible
,
are
not
contented
to
suppose
the
World
to
be
sempiternal
or
eternal
à
parte
post
,
or
to
be
as
ancient
as
the
Sacred
Scriptures
inform
us
,
but
will
carry
up
the
Creation
of
the
World
to
an
immense
antiquity
,
long
before
Six
Thousand
years
,
and
thereby
they
think
they
do
at
once
salve
the
large
Accounts
which
the
Babylonians
and
Egyptians
and
Chineses
give
of
the
duration
of
their
own
Kingdoms
and
Histories
,
and
also
do
,
as
they
think
,
satisfie
at
least
in
a
great
measure
that
immense
Benignity
of
the
glorious
God
,
whom
they
declare
not
only
infinitely
Good
in
himself
,
but
necessitated
by
the
perfection
of
his
nature
to
comunicate
his
Goodness
ad
ultimum
posse
to
things
ad
extra
.
This
Supposition
of
theirs
seems
to
be
grounded
upon
two
matters
which
are
as
I
think
mistakes
,
or
at
least
do
no
way
appear
to
be
evidently
true
;
namely
,
1.
That
Almighty
God
,
though
he
be
by
them
admitted
a
free
and
intellectual
Agent
,
is
necessitated
ab
extrinseco
from
the
Perfection
of
his
nature
to
do
good
ad
extra
,
ad
ultimum
posse
,
which
seems
untrue
.
2.
And
it
seems
likewise
untrue
,
that
if
he
were
under
that
intrinsecal
necessity
,
yet
he
were
thereby
bound
to
make
the
World
sooner
than
we
suppose
he
made
it
:
For
as
to
the
fabulous
protractions
of
the
age
of
the
World
by
the
Egyptians
or
others
,
they
are
uncertain
idle
Traditions
,
whereof
they
have
no
evidence
but
from
the
Impostures
of
their
fabulous
Priests
.
Touching
the
first
of
these
,
namely
,
the
Intrinsick
Necessity
of
Almighty
God
to
do
good
ad
extra
,
ad
ultimum
posse
,
this
is
that
Opinion
upon
which
some
have
built
their
Hypothesis
of
the
Eternity
of
the
World
,
and
others
,
driven
from
that
Hypothesis
by
the
absurdities
that
accompany
it
,
build
their
imagination
though
not
of
the
Eternity
,
yet
of
a
prodigious
Antiquity
of
the
World
.
But
it
seems
to
me
,
That
although
Almighty
God
being
infinitely
and
essentially
Good
,
is
necessarily
carried
to
will
and
delight
in
that
his
own
infinite
Goodness
;
yet
in
his
acts
of
Benignity
ad
extra
he
is
not
necessitated
by
his
own
Perfection
to
act
ad
ultimum
posse
,
but
although
his
own
Nature
be
Benign
and
Bountiful
,
the
seasons
,
degrees
and
measures
,
and
other
circumstances
of
its
Emanations
are
guided
and
directed
by
the
freedom
of
his
own
Will.
And
the
reason
thereof
is
evident
,
namely
,
Because
all
the
Good
that
is
without
,
or
that
is
possibly
communicable
by
him
to
any
thing
without
him
,
is
finite
,
and
cannot
be
infinite
;
and
therefore
he
cannot
be
carried
to
it
by
an
infinite
desire
and
intention
,
and
yet
such
it
must
be
,
if
it
be
ad
ultimum
posse
.
And
if
it
should
be
so
,
there
would
be
infinite
absurdities
follow
which
cannot
be
solved
;
as
for
instance
,
That
either
this
present
World
must
be
actually
of
an
infinite
extension
,
or
that
there
must
be
either
infinite
Worlds
,
or
at
least
as
many
Worlds
as
is
possible
to
be
by
the
power
of
Omnipotence
.
That
he
hath
made
some
Beings
of
that
perfection
,
that
Omnipotence
it self
cannot
make
them
one
grain
perfecter
,
that
they
are
but
in
the
very
next
degree
of
perfection
to
himself
,
and
cannot
have
the
addition
of
one
grain
more
to
the
excellence
of
their
nature
;
that
the
Universe
is
so
perfect
,
omnibus
numeris
,
that
it
is
not
possible
for
Omnipotence
it self
to
add
to
it
,
no
nor
to
alter
it
in
one
jot
or
tittle
,
either
to
make
it
better
or
worse
,
or
otherwise
than
it
is
;
nay
he
cannot
,
pro
arbitrio
or
dominion
make
one
spire
of
Grass
,
or
one
Fly
,
or
one
Worm
more
or
less
than
he
hath
made
,
because
he
hath
made
it
as
good
as
is
possible
to
make
it
,
and
he
is
under
the
necessary
obligation
of
his
own
indispensable
Perfection
to
make
and
keep
it
just
as
he
hath
made
it
:
That
the
whole
Ocean
of
Omnipotence
and
infinite
Goodness
is
already
exhausted
in
the
Work
of
the
Universe
,
and
hath
nothing
of
good
left
that
he
can
do
more
.
These
are
the
consequences
of
this
Position
,
That
the
Divine
Will
is
necessitated
by
the
Perfection
of
his
Nature
to
do
good
ad
ultimum
posse
.
And
as
these
absurdities
evince
the
untruth
of
the
Assertion
,
so
it
is
apparent
in
the
very
Frame
of
the
Universe
it self
and
the
integrals
thereof
,
that
it
is
untrue
:
For
upon
this
Supposition
admitted
,
there
could
not
be
a
disparity
in
the
Natures
of
things
,
but
every
thing
should
be
constituted
in
that
state
of
being
that
might
be
capable
of
as
much
of
the
Divine
Beneficence
as
it
were
possible
for
God
to
communicate
.
And
if
it
be
said
that
this
disparity
of
things
in
their
degrees
of
specifical
or
individual
perfection
contributes
to
the
beauty
and
convenience
of
the
Universe
,
which
is
the
primary
Object
of
the
Divine
Beneficence
,
this
salves
not
the
Objection
;
because
it
is
possible
that
many
things
might
have
a
greater
measure
of
specifical
Perfection
with
great
advantage
to
themselves
and
to
the
Universe
also
.
But
suppose
this
inequality
of
degrees
of
specifical
or
individual
Perfection
might
nevertheless
contribute
to
the
advantage
of
the
Universe
considered
collectively
,
yet
do
we
not
see
that
daily
there
are
many
deficiencies
even
in
individuals
,
which
might
have
been
supplied
with
exceeding
benefit
to
themselves
,
and
with
advantage
to
the
Universe
?
Are
there
not
among
men
some
that
want
the
integrity
of
their
Limbs
,
some
that
want
their
Senses
,
Memories
,
Understandings
;
some
that
are
extremely
vicious
,
and
unjust
,
and
degenerate
even
from
the
common
Principles
of
Humanity
,
many
that
are
diseased
and
infirm
,
many
good
men
of
short
and
difficult
lives
;
and
might
not
all
these
have
the
integrity
of
their
Bodies
and
Minds
proportionate
to
the
perfection
of
their
specifical
Nature
;
be
virtuous
,
sound
,
long-lived
,
with
advantage
to
themselves
and
mankind
,
and
yet
without
detriment
to
the
Universe
?
And
therefore
surely
such
they
would
have
been
,
if
the
glorious
God
were
necessitated
to
be
Beneficent
ad
ultimum
posse
,
unless
we
should
presumptuously
assert
an
impotence
in
him
to
rectifie
these
things
.
2.
But
if
we
should
suppose
this
to
be
true
concerning
the
Divine
Obligation
or
Necessity
,
let
us
now
examin
what
the
making
of
the
World
a
million
of
years
elder
than
it
,
is
would
do
in
the
business
.
1.
It
is
true
,
though
we
say
the
World
is
not
,
cannot
be
eternal
à
parte
ante
,
yet
it
is
certain
that
either
upon
the
nature
of
the
thing
or
the
part
of
the
Almighty
and
the
absolute
power
of
God
,
without
relation
to
the
determination
of
his
Will
,
there
can
be
no
determinate
moment
,
or
tempus
signatum
imaginarium
,
within
the
bounds
or
limits
(
if
I
may
so
speak
)
of
antecedent
infinite
duration
,
but
God
might
have
made
it
sooner
than
he
made
it
;
and
if
a
year
sooner
than
he
made
it
,
he
might
have
made
it
a
thousand
years
sooner
than
that
.
2.
Consequently
,
if
the
World
be
not
eternal
,
it
is
impossible
to
assign
any
time
for
its
making
it
which
answered
the
ultimum
posse
of
Almighty
God
for
the
making
it
;
and
therefore
if
we
should
suppose
the
World
to
have
been
made
as
many
millions
of
years
before
it
was
made
,
as
there
have
been
minutes
since
it
was
made
,
it
could
not
answer
the
ultimum
posse
of
Almighty
God
,
nor
answer
that
imaginary
Obligation
or
Necessity
of
his
nature
to
do
good
ad
ultimum
posse
,
for
still
it
might
have
been
made
before
any
hora
signata
.
3.
Consequently
the
time
of
the
Creation
of
the
World
,
if
it
were
on
this
side
an
eternal
period
,
could
neither
be
determined
by
his
want
of
Power
,
nor
by
his
necessitated
Benignity
agere
ad
ultimum
posse
,
for
in
that
indefinite
time
within
the
limits
of
Eternity
no
time
can
be
assigned
before
which
he
could
not
have
made
the
World
,
though
it
be
admitted
it
could
not
be
eternal
.
4.
Consequently
there
could
be
nothing
that
could
determin
the
time
or
period
wherein
the
World
was
to
have
been
made
,
but
the
absolute
Divinum
beneplacitum
;
there
could
be
nothing
without
him
to
determin
it
,
for
nothing
was
till
he
made
it
,
nor
any
thing
but
his
own
Will
within
him
that
could
determin
it
:
for
his
power
and
goodness
were
undetermined
to
do
it
sooner
or
later
,
since
no
time
could
be
assigned
for
the
doing
of
it
but
it
might
be
done
sooner
.
And
when
all
is
done
,
his
Beneficence
,
nor
the
good
which
the
created
Beings
might
receive
from
that
Beneficence
,
had
had
no
imaginable
advance
or
enlargement
,
if
the
World
had
been
created
millions
of
millions
of
years
before
it
was
;
and
that
upon
these
plain
evident
Reasons
.
1.
Because
though
the
World
had
indeed
been
at
this
hour
ancienter
,
and
lasted
longer
,
if
it
had
been
created
a
million
of
years
sooner
,
yet
the
future
Eternity
or
Sempiternity
of
the
World
being
of
all
hands
admitted
,
though
the
Eternity
à
parte
ante
be
denied
,
there
will
be
a
future
infinity
for
the
emanation
of
the
Divine
Goodness
and
Beneficence
to
his
Creatures
.
2.
Considering
the
nature
of
the
Beings
themselves
that
partake
of
the
Divine
Beneficence
,
there
is
no
advance
at
all
to
them
by
receiving
it
sooner
or
later
:
If
Plato
had
been
a
million
of
years
before
he
in
truth
was
,
and
had
lived
his
proportion
of
eighty
years
,
he
had
tasted
no
more
of
the
Divine
Beneficence
than
if
he
had
lived
as
he
did
about
two
thousand
years
since
.
3.
Neither
is
there
any
difference
in
respect
of
the
ever-glorious
God
,
for
he
received
no
access
of
happiness
by
the
Creation
of
the
World
,
nor
stood
at
all
in
need
of
it
:
And
if
he
might
be
imagined
to
have
received
any
contentment
in
it
,
yet
he
had
an
eternal
prospect
of
all
things
as
if
they
had
been
really
made
eternally
:
And
besides
,
if
the
World
had
been
myriads
of
millions
of
years
sooner
than
it
was
,
yet
it
was
still
infinitely
short
of
an
eternal
duration
;
Almighty
God
had
been
an
infinite
duration
before
without
that
World
,
which
had
it
been
made
millions
of
years
before
it
was
,
yet
had
not
held
any
proportion
to
that
infinite
duration
that
preceded
.
And
whatsoever
hath
been
formerly
said
against
the
Eternity
of
this
World
doth
equally
conclude
against
an
eternal
being
of
any
World
antecedent
to
this
,
much
more
against
an
eternal
succession
of
infinite
Worlds
,
either
of
which
can
have
no
certainty
,
nor
have
any
evidence
or
probability
;
so
that
as
there
cannot
be
attributed
an
eternal
duration
à
parte
ante
to
any
one
such
supposed
pre-existing
World
,
so
much
less
to
a
succession
of
Worlds
.
The
very
same
Arguments
that
conclude
against
the
possibility
of
eternal
Motion
,
or
the
eternal
successions
of
Generation
and
Corruption
,
or
of
successive
Individuals
of
Mankind
do
as
effectually
conclude
against
an
eternal
succession
of
infinite
Worlds
,
and
therefore
I
shall
spare
the
repetition
of
them
.
The
Arguments
which
I
have
before
used
are
such
,
as
though
at
the
first
view
they
seem
intricate
,
yet
they
have
strength
of
evidence
in
them
,
and
such
as
are
accommodate
to
the
nature
of
the
thing
which
requires
Arguments
of
such
a
nature
;
and
those
Arguments
that
are
more
experimental
and
obvious
to
sense
,
though
they
are
more
easie
to
be
apprehended
,
yet
are
more
easie
to
be
evaded
by
the
Assertors
of
the
Eternity
of
the
World
.
In
the
before-mentioned
Book
De
Aetate
Mundi
two
experimental
Arguments
are
brought
against
the
Eternity
of
the
World
,
upon
which
the
Author
lays
some
weight
.
1.
That
if
the
World
were
eternal
,
by
the
continual
fall
and
wearing
of
Waters
all
the
protuberances
of
the
Earth
would
infinite
Ages
since
have
been
levelled
,
and
the
Superficies
of
the
Earth
rendred
plain
,
no
Mountains
,
no
Vallies
,
no
inequalities
would
be
therein
,
but
the
Superficies
thereof
would
have
been
as
level
as
the
Superficies
of
the
Water
.
2.
That
if
this
World
had
been
eternal
there
would
have
been
no
Rocks
appearing
in
the
Seas
above
the
Water
,
whereof
there
are
very
many
visible
;
for
the
motion
and
agitation
of
the
Water
doth
wear
and
eat
off
gradually
the
roots
and
other
parts
thereof
,
as
is
visible
to
our
observation
;
some
whereof
have
their
roots
so
corroded
by
the
Water
,
that
they
are
ready
to
fall
,
and
others
have
apparently
by
that
means
been
either
wasted
or
decayed
,
that
now
they
are
not
extant
which
in
some
mens
memory
have
been
standing
;
and
if
the
bredth
of
a
Barley-corn
had
been
consumed
in
a
million
of
years
,
there
had
been
nothing
of
them
left
.
That
these
things
are
true
in
fact
,
and
that
the
reason
why
many
of
these
effects
are
apparent
to
us
to
be
as
they
are
,
is
because
that
these
Rocks
and
these
Protuberances
have
not
been
eternal
,
may
bp
well
attributed
to
that
novitas
essendi
,
that
finite
period
wherein
they
have
continued
,
is
very
probable
and
evident
to
him
that
is
satisfied
otherwise
,
that
the
World
had
a
beginning
,
I
easily
grant
:
But
he
that
asserts
the
Eternity
of
the
World
will
find
out
easie
evasions
of
these
sensible
Arguments
:
They
will
tell
us
,
and
with
truth
enough
,
that
in
a
great
tract
even
of
a
finite
duration
the
Earth
must
have
and
hath
had
great
mutations
:
That
by
the
eruption
of
Bituminous
and
Sulphureous
Vapours
,
and
the
firing
thereof
,
these
protuberances
of
Mountains
and
Hills
may
be
made
,
and
have
been
made
in
many
parts
:
That
as
Warts
or
Wenns
growing
in
our
Hands
are
thrust
up
by
the
humors
ministred
by
the
extremity
of
the
orifice
of
some
Capillary
Vein
,
and
increase
;
so
in
the
great
Body
of
the
Earth
such
protuberances
may
be
thrust
out
and
gradually
increased
,
though
not
so
easily
perceptible
in
one
Age
,
and
by
this
means
there
may
be
a
continued
supply
of
what
is
successively
abraded
from
them
by
decursion
of
Waters
:
That
Matter
is
never
lost
or
annihilated
:
That
what
is
decayed
by
that
decursion
of
Waters
is
in
some
measure
supplied
by
the
terrene
faeces
which
that
Water
brings
with
it
:
That
by
continued
vicissitudes
the
Earth
is
repaired
by
the
insensible
descent
of
Atoms
of
Matter
raised
in
others
places
,
the
Atmosphere
being
evermore
filled
with
little
particles
and
concretes
of
Matter
which
are
uncessantly
discharged
upon
the
Earth
,
and
as
uncessantly
again
supplied
in
the
Air
by
the
more
gross
and
terrestrial
parts
of
those
Vapours
that
are
raised
principally
from
the
Sea
and
watrish
places
,
by
means
whereof
the
Water
justly
pays
in
process
of
time
what
is
borrowed
from
the
Earth
by
a
perpetual
circulation
.
And
that
hence
it
comes
to
pass
that
in
process
of
time
,
even
to
our
view
,
Channels
that
were
deep
and
broad
,
yet
by
a
little
time
of
dryness
grow
narrow
and
shallow
;
that
those
Mountains
,
whose
chief
substance
is
Rock
,
become
cloathed
with
a
superficial
Mantle
of
Earth
and
Mould
;
that
those
places
,
which
were
formerly
filled
with
Wood
,
have
buried
the
fallen
Trees
three
,
four
,
or
five
foot
deep
in
the
ground
,
by
an
accretion
or
cover
of
Earth
,
derived
to
them
sometimes
by
Alluvions
or
Floods
,
sometimes
and
most
ordinarily
by
the
descent
of
those
Terrestrial
Particles
,
that
are
drawn
up
together
with
watry
Vapours
,
and
either
together
with
those
Waters
,
or
after
arefaction
thereof
in
the
Air
,
discharged
upon
the
Earth
,
which
doth
reparare
deperditum
.
And
as
to
those
Rocks
in
the
Sea
,
they
will
also
tell
us
,
that
the
vicissitudes
of
the
Sea
and
Land
in
a
long
process
of
time
,
much
more
in
an
eternal
duration
,
are
very
many
and
various
:
Sometimes
that
becomes
Land
which
was
once
Sea
,
as
appears
in
that
part
of
Egypt
thorough
which
Nilus
runs
,
long
since
observed
by
Aristotle
,
and
before
him
by
Herodotus
;
and
even
in
our
memory
great
quantities
of
Land
are
now
firm
and
habitable
,
where
Ships
anciently
rode
;
and
on
the
other
side
many
parts
are
become
Sea
,
which
were
once
firm
Land
:
They
instance
in
that
traditional
vast
Island
in
the
Atlantick
Ocean
,
which
is
drowned
,
and
hath
left
no
Remains
of
it self
,
but
those
Islands
called
the
Canary
Islands
;
but
whether
that
tradition
be
true
or
not
,
it
is
very
probable
,
that
by
particular
Inundations
the
Face
and
State
of
the
Terrestrial
Globe
,
by
great
vicissitudes
,
is
much
changed
.
And
therefore
though
they
suppose
the
Terrestrial
Globe
Eternal
,
yet
the
Earth
and
Water
hath
not
eternally
kept
the
same
position
or
site
that
now
it
hath
:
And
therefore
the
Sea
,
so
often
(
at
least
in
an
Eternal
Period
)
shifting
its
Channel
,
hath
not
eternally
washed
the
same
Rocks
that
now
it
doth
,
but
after
an
indeterminate
and
vast
uncertain
Period
,
it
may
be
of
ten
or
twenty
thousand
years
,
leaves
that
Channel
which
before
it
had
,
and
gives
those
Rocks
that
it
wasted
opportunity
to
recruit
again
,
and
then
perchance
after
a
like
vast
Period
of
Time
visits
the
same
Channel
again
;
and
therefore
though
the
World
might
be
Eternal
,
the
alluvion
of
the
Sea
upon
those
Rocks
might
not
be
eternally
continued
,
but
interpolated
.
And
though
the
Earth
be
not
animated
with
a
Sensible
Soul
,
yet
it
is
possible
that
it
may
be
a
great
Immortal
Vegetable
,
which
may
reproduce
or
increase
Rocks
or
Mountains
in
various
vicissitudes
of
vast
Periods
of
Duration
.
And
this
they
think
very
probably
to
be
collected
by
the
observation
of
things
,
and
yet
if
it
be
not
to
be
proved
to
be
thus
,
yet
thus
possibly
it
may
be
,
which
is
sufficient
to
elude
the
force
of
those
sensible
Arguments
.
And
the
truth
is
,
these
Solutions
do
evade
the
edge
and
concludency
of
those
Physical
Arguments
,
and
therefore
much
weight
is
not
be
laid
upon
them
,
but
upon
those
of
another
nature
,
whereof
in
the
foregoing
part
of
this
Chapter
.
And
there
is
no
way
to
encounter
the
Solutions
that
these
Men
do
,
or
may
give
of
these
two
last
Arguments
,
but
to
have
recourse
to
what
hath
been
before
said
,
namely
,
that
since
the
Solutions
are
grounded
upon
a
Supposition
of
Eternal
successive
Motions
,
whereby
by
vicissitudes
of
long
uncertain
Periods
of
the
Decays
and
Reparations
of
the
inferior
World
,
and
by
eternal
vicissitudes
of
the
translation
of
the
Earth
and
Seas
to
several
sites
either
by
interpolated
,
or
successive
Motions
.
And
since
by
what
hath
been
before
proved
,
there
is
an
utter
impossibility
in
Reason
and
Nature
of
any
Eternity
à
parte
ante
of
continued
or
interpolated
Motion
,
there
is
likewise
an
impossibility
in
Nature
that
there
should
be
this
eternal
vicissitude
of
decays
and
repairs
of
the
Earth
,
or
shifting
of
stations
between
the
Earth
and
the
Sea
.
And
thus
we
are
at
last
driven
to
resort
to
those
though
more
obscure
yet
more
concludent
Arguments
against
the
Eternity
of
the
World
which
are
mentioned
in
the
beginning
of
this
Chapter
,
or
such
as
are
of
the
like
nature
,
some
whereof
will
be
hereafter
farther
considered
.
Averroes
,
who
was
a
strong
Assertor
of
the
Eternity
of
the
World
,
insisteth
upon
a
Reason
which
is
witty
,
but
upon
a
mistake
of
the
nature
of
eternal
duration
,
viz.
That
if
the
World
were
not
eternal
,
but
created
in
some
certain
Epocha
or
Period
,
it
could
never
have
been
at
all
,
because
an
eternal
duration
must
necessarily
have
anteceded
the
first
production
of
the
World
;
and
that
Supposition
excludeth
the
possibility
of
such
its
production
,
and
is
contradictory
to
that
supposed
novitas
essendi
of
the
World
;
for
,
infinitum
non
potest
pertransiri
,
an
infinite
duration
pre-existing
to
the
Worlds
production
could
never
be
passed
through
,
so
no
possible
accession
to
the
first
existence
of
the
World
through
the
vast
compass
of
a
pre-existing
infinite
duration
.
But
this
reasoning
of
his
is
insufficient
,
because
it
takes
in
but
a
portion
of
Eternity
which
is
à
parte
ante
,
whereas
that
Maxim
is
to
be
applied
to
the
full
and
entire
compass
of
Eternity
or
Infinitude
.
For
if
that
Argument
should
hold
,
neither
Averroes
nor
Plato
,
nor
any
man
else
could
have
been
born
in
the
World
,
but
must
have
had
an
eternal
existence
upon
the
very
same
reason
that
Infinitum
non
potest
pertransiri
;
for
it
is
certain
that
as
well
an
infinite
duration
anteceded
the
Birth
of
Plato
or
Averroes
,
as
it
must
do
the
production
of
the
World
if
admitted
to
have
novitas
essendi
.
And
thus
much
touching
this
preparatory
Disquisition
concerning
the
Eternity
of
the
World
in
general
.
CAP.
IV.
Concerning
the
Origination
of
Mankind
;
and
whether
the
same
were
Eternal
,
or
had
a
Beginning
.
IF
the
World
it self
were
not
eternal
,
this
Disquisition
touching
the
Eternity
of
Mankind
were
needless
,
because
decided
in
that
decision
.
Therefore
our
Inquiry
touching
the
Origination
of
Mankind
,
and
whether
it
had
or
had
not
a
Beginning
,
is
in
this
place
by
way
of
Supposition
or
Admission
,
namely
,
Whether
admitting
the
great
Integrals
at
least
of
the
Universe
,
the
Heavens
and
Heavenly
Bodies
,
the
Elementary
World
were
or
at
least
might
be
eternal
;
whether
yet
Mankind
were
,
or
might
be
eternal
?
And
the
Question
possibly
will
be
much
of
the
same
kind
,
with
relation
to
other
at
least
perfect
Animals
and
Vegetables
,
yea
and
all
mixed
or
compound
Bodies
;
for
we
shall
easily
find
,
that
admitting
those
greater
Integrals
of
the
World
were
eternal
,
yet
whatsoever
is
said
against
the
Eternity
of
Mankind
will
bear
as
hard
against
the
Eternity
of
perfect
Animals
,
and
almost
of
all
compound
Bodies
.
And
although
for
the
more
orderly
discussion
of
this
Enquiry
concerning
the
Original
of
Mankind
,
I
must
gratia
argumenti
,
and
according
to
the
Method
proposed
,
admit
the
Eternity
of
the
great
Integrals
of
the
World
;
yet
it
will
appear
upon
a
due
examination
to
be
such
an
Admission
as
must
in
a
great
measure
be
contradicted
in
the
debate
of
what
is
propounded
to
be
proved
,
and
the
particular
Reasons
against
the
Eternity
of
the
Humane
,
Animal
,
or
compounded
Bodies
will
necessarily
infer
an
impossibility
,
or
intollerable
absurdity
in
the
thing
admitted
.
For
instance
:
To
suppose
an
eternal
existence
of
the
Heavenly
Bodies
and
of
the
Elementary
Bodies
in
the
site
and
position
in
which
they
are
,
and
to
suppose
them
in
an
eternal
rest
and
unactivity
,
and
without
motion
,
action
,
passion
,
or
perfection
of
the
less
noble
by
the
more
noble
,
were
to
suppose
them
eternally
kept
in
a
useless
,
needless
,
imperfect
state
,
for
an
immense
,
eternal
duration
,
till
the
first
moment
of
their
being
put
into
Motion
.
Again
,
to
suppose
the
Heavenly
Bodies
and
their
Motions
and
Influence
,
the
Fiery
Nature
dispersed
through
all
the
Sublunary
World
,
with
its
activity
and
motion
;
and
the
Passive
Nature
of
the
more
passive
Elements
to
have
been
eternally
in
the
World
,
and
in
all
that
eternal
duration
not
to
have
produced
mixed
and
compound
Bodies
in
that
eternal
duration
until
such
a
determinate
point
of
it
,
were
a
thing
strangely
repugnant
in
Nature
,
unless
Almighty
God
were
pleased
to
uphold
their
being
,
and
yet
suspend
their
activity
for
an
immense
eternal
period
.
And
yet
to
suppose
that
the
composition
of
Bodies
out
of
the
Elements
(
by
virtue
of
the
activity
and
influx
of
Motion
,
out
of
Matter
that
must
by
that
influx
be
prepared
for
composition
)
should
be
as
ancient
as
those
Heavens
,
or
that
Motion
,
that
Fiery
active
Principle
that
must
compound
them
out
of
those
simpler
Bodies
out
of
which
they
must
be
compounded
(
as
all
this
must
be
,
if
they
are
eternal
)
is
as
impossible
as
any
thing
that
can
be
thought
of
.
Again
,
if
we
should
resolve
the
Eternity
of
the
World
into
the
Divine
Will
,
which
being
necessitated
by
his
goodness
to
do
all
the
good
he
can
,
even
ad
ultimum
posse
,
and
upon
that
account
made
the
World
eternal
,
it
were
a
strange
Supposition
to
imagin
that
this
God
should
give
the
great
Integrals
of
the
World
an
eternal
being
in
eternal
rest
,
without
Motion
,
which
is
their
perfection
;
or
if
together
with
Beings
he
gave
or
indeed
could
give
an
eternal
Motion
,
it
were
a
strange
Supposition
that
he
should
suspend
the
efficacy
of
that
Motion
or
Activity
of
the
active
Principles
upon
the
passive
(
which
both
existed
)
for
an
infinite
space
,
and
then
after
took
off
that
suspension
:
And
yet
farther
,
Suppose
Almighty
God
did
or
could
give
an
eternal
being
to
those
Active
or
Passive
Natures
,
and
an
eternal
production
of
all
mixed
Bodies
for
an
eternal
duration
but
only
Mankind
(
that
is
the
noblest
of
all
sublunary
Natures
,
and
apparently
the
glory
of
the
sublunary
World
,
and
the
very
end
of
much
of
what
is
produced
)
I
say
,
it
is
strange
that
the
inferior
World
should
be
moved
,
agitated
,
and
mingled
into
various
mixed
Bodies
,
and
thus
continue
during
the
immensity
of
an
eternal
duration
without
Mankind
in
the
World
,
if
Almighty
God
were
necessitated
by
the
Benignity
of
his
nature
to
do
the
uttermost
good
he
could
;
and
if
he
could
produce
Man
eternally
,
there
was
an
equal
necessity
for
him
to
do
it
as
to
produce
a
Tree
or
a
Stone
eternally
.
All
this
tends
but
to
this
,
That
if
in
the
debate
of
this
matter
we
can
find
that
Man
either
could
not
be
,
or
was
not
eternally
produced
,
we
have
the
same
reason
to
believe
that
no
compound
Nature
was
produced
eternally
,
that
no
local
Motion
or
corporeal
Action
was
or
could
be
from
Eternity
;
and
consequently
,
that
the
Heavenly
or
Elementary
Bodies
were
not
from
Eternity
:
The
very
single
clearing
of
this
one
thing
,
that
Man
was
not
eternal
,
breaks
the
whole
Hypothesis
of
the
Eternity
of
the
World
,
cuts
asunder
all
the
connexion
of
evidence
that
is
for
it
,
renders
the
most
considerable
perfection
of
the
World
,
its
Motion
,
Action
,
and
Operation
impossible
to
be
eternal
,
and
the
existence
of
the
Bulk
,
Position
,
and
Fabrick
thereof
(
unuseful
,
imperfect
,
and
deficient
without
its
Motion
,
Activity
,
and
Operations
)
improbable
to
be
eternal
.
So
that
the
Position
which
I
endeavour
to
prove
,
namely
,
the
Non-eternity
of
Mankind
,
doth
in
truth
destroy
the
Supposition
of
the
Eternity
at
least
of
the
inferior
World
.
But
this
I
only
subjoyn
by
the
way
.
Concerning
the
Origination
of
Mankind
,
Censorinus
in
his
golden
Book
de
Die
Natali
,
cap.
4.
gives
us
the
short
state
of
the
Question
,
and
the
several
Authors
that
hold
either
way
;
viz.
Alii
,
semper
homines
fuisse
,
nec
unquam
nisi
ex
hominibus
natos
,
atque
eorum
generi
caput
exordiumque
nullum
extitisse
;
alii
,
fuisse
tempus
cum
homines
non
essent
,
&
his
ortum
aliquando
principiúmque
natura
tributum
.
Of
the
former
Opinion
he
reckons
Pythagoras
Samius
,
Ocellus
Lucanus
,
Archytas
Tarentinus
,
Aristotle
,
Theophrastus
,
Plato
,
Xenocrates
,
Dicaearchus
,
and
others
.
But
for
the
more
clear
stating
of
the
Inquiry
,
I
shall
resume
somewhat
which
hath
been
before
said
touching
the
Question
before-going
of
the
Eternity
of
the
World
,
and
some
other
things
I
shall
add
thereunto
.
First
,
it
is
to
be
observed
,
that
the
Question
is
not
here
,
Whether
the
successive
Individuals
of
Mankind
may
or
shall
be
eternal
à
parte
post
,
perpetuated
to
everlasting
by
successive
generation
.
For
although
whether
that
shall
be
or
no
,
depends
upon
the
Divine
Beneplacitum
,
yet
there
is
no
intrinsecal
repugnance
ex
parte
rei
,
but
that
as
the
World
,
and
the
Generations
of
Men
in
it
have
been
thus
long
continued
by
the
communication
of
the
Divine
Influence
and
Providence
,
so
both
the
one
and
the
other
by
the
same
Influence
and
Providence
may
be
continued
without
end
:
And
the
reason
is
,
because
such
a
duration
,
and
such
a
successive
multiplication
of
Individuals
imports
only
a
potential
infinitude
,
and
such
as
never
shall
nor
can
be
completed
into
an
actual
infinitude
of
duration
or
number
:
So
that
as
Number
is
potentially
infinite
by
addition
of
new
parts
to
it
,
which
yet
never
shall
nor
can
arise
to
a
number
actually
infinite
,
because
after
every
period
thereof
there
still
may
be
a
farther
accession
of
a
farther
period
,
yet
it
never
will
nor
can
be
actually
infinite
,
because
still
there
will
or
may
be
farther
additional
periods
of
duration
to
that
which
went
before
.
The
Question
therefore
rests
only
as
to
that
part
of
the
imaginary
Line
of
the
duration
of
successive
Individuals
that
anteceded
any
given
moment
;
or
,
Whether
Mankind
had
any
beginning
of
being
,
or
were
eternal
or
without
beginning
.
And
touching
this
,
there
have
been
some
that
have
affirmed
Mankind
to
be
without
beginning
or
eternal
;
others
that
have
affirmed
that
Mankind
had
a
beginning
.
Touching
the
latter
of
these
,
and
the
various
Conjectures
touching
the
manner
of
it
,
I
shall
write
hereafter
;
at
present
I
shall
consider
and
examin
the
former
.
Again
,
of
those
that
have
affirmed
Mankind
to
be
without
beginning
,
and
that
maintain
not
only
the
Eternity
of
the
rest
of
the
World
,
but
also
of
Mankind
;
they
are
of
two
sorts
,
viz.
1.
Such
as
have
affirmed
that
the
successive
Generations
of
Men
have
been
eternal
,
not
only
without
any
beginning
,
but
without
any
first
Parents
of
Mankind
,
and
that
they
have
been
always
geniti
ex
genitis
.
2.
Those
that
have
supposed
that
there
were
some
first
Parents
of
Mankind
,
which
by
a
natural
and
univocal
generation
multiplied
their
Species
,
but
yet
that
those
first
Parents
of
Mankind
were
eternal
Individuals
,
having
an
eternal
existence
in
their
individual
nature
,
and
in
relation
to
them
the
rest
of
Mankind
were
geniti
ex
non
genitis
.
As
to
the
former
of
these
Opinions
,
they
seem
to
be
divided
into
these
ensuing
Parties
or
Opinions
.
1.
Such
as
think
the
successive
Generations
of
Men
were
eternally
so
,
and
independent
upon
any
Efficient
,
and
necessarily
by
the
eternal
established
course
of
Nature
independent
upon
Almighty
God
,
or
any
first
Efficient
of
the
Species
.
2.
Such
as
think
the
successive
Generations
of
Men
were
eternally
so
,
but
dependently
upon
Almighty
God
,
yet
as
a
necessary
Effect
produced
by
Almighty
God
as
a
necessary
or
natural
Cause
,
as
the
Light
is
a
coexistent
Effect
of
the
Sun
.
3.
Such
as
think
the
successive
Generations
of
Men
were
eternally
so
,
but
dependently
upon
God
as
an
efficient
voluntary
Cause
of
them
by
eternal
Creation
,
yet
suppose
that
Will
intrinsecally
determined
to
such
an
eternal
Creation
of
Mankind
by
the
indispensable
benignity
and
goodness
of
his
nature
.
4.
Such
as
though
they
take
Almighty
God
to
be
under
neither
of
the
former
necessities
,
but
an
Agent
purely
voluntary
,
and
determining
his
own
Will
by
it self
only
,
and
that
deny
the
eternal
successions
of
humane
Generations
as
to
the
fact
;
but
yet
affirm
it
possible
that
Almighty
God
might
,
if
he
pleased
,
have
created
the
World
and
Mankind
eternally
.
Having
thus
stated
the
Opinions
of
the
Assertors
of
the
Eternity
or
Beginning
of
Humane
Generations
,
I
shall
pursue
this
Method
;
1.
In
this
Chapter
I
shall
consider
the
possibility
or
impossibility
of
eternal
Generations
of
Mankind
,
with
relation
to
the
four
preceding
Suppositions
that
assert
it
.
2.
In
the
next
Chapter
I
shall
consider
the
possibility
or
impossibility
of
any
one
Man
or
Woman
eternally
existing
,
from
whom
Mankind
had
their
production
by
univocal
generation
.
3.
I
shall
afterwards
consider
of
those
evidences
of
fact
and
probability
,
that
de
facto
may
seem
to
prove
that
Mankind
had
their
beginning
in
time
,
and
the
Objections
against
it
.
4.
I
shall
then
descend
to
the
Consideration
of
the
various
Suppositions
of
those
that
have
supposed
a
temporary
Origination
of
Mankind
.
At
the
present
therefore
I
shall
propound
those
Reasons
that
to
me
seem
concludent
,
that
although
it
might
for
Arguments
sake
be
supposed
that
some
parts
of
universal
Nature
,
namely
,
such
as
are
permanent
and
fixed
,
and
not
in
fluxu
,
might
be
eternal
;
yet
it
is
simply
impossible
that
the
Generations
of
Mankind
can
be
eternal
in
any
of
the
four
foregoing
ways
.
And
before
I
come
to
give
my
Reasons
,
I
shall
premise
two
things
.
1.
In
relation
to
the
four
foregoing
Opinions
,
there
seems
to
be
this
implyed
in
them
:
1.
The
two
former
do
most
clearly
take
up
the
entire
collection
of
Mankind
and
the
Generations
of
them
to
be
a
meer
natural
Effect
or
Work
,
with
this
odds
,
that
the
former
acknowledgeth
no
Efficient
at
all
;
the
latter
acknowledgeth
God
the
Efficient
or
first
Cause
of
the
eternal
World
and
the
Generations
of
Mankind
as
a
natural
Cause
:
And
consequently
they
must
needs
hold
,
that
as
Man
is
now
generated
,
so
he
was
eternally
so
;
and
as
he
is
now
,
so
he
always
hath
been
;
and
the
measure
that
we
take
of
him
now
will
fit
to
all
those
innumerable
Men
that
have
been
within
the
vast
compass
of
Eternity
:
As
Man
is
now
a
compound
Body
of
the
four
Elements
,
so
he
always
was
;
as
he
is
now
nine
Months
in
utero
matris
,
such
was
the
method
and
the
mora
of
every
Man's
production
;
for
the
Effect
is
a
natural
uniform
Effect
,
whether
independent
upon
God
as
the
Efficient
thereof
,
or
dependent
upon
Him
as
a
Natural
Effect
.
And
therefore
whatsoever
is
impossible
to
be
attributed
to
Peter
,
or
John
,
or
any
other
individual
Man
,
is
incompetible
to
every
Man
in
all
this
infinite
Collection
within
the
unlimited
extent
of
Eternity
.
But
the
two
latter
,
though
both
suppose
an
eternity
of
Generations
,
and
though
in
Eternity
there
cannot
be
supposed
well
a
first
,
yet
do
what
they
can
,
if
they
suppose
a
production
of
Man
by
eternal
Creation
,
they
cannot
deliver
themselves
from
these
consequences
;
1.
That
there
must
be
some
Man
or
Men
that
had
his
or
their
beginning
in
some
other
way
then
other
persons
had
it
,
namely
by
Creation
;
for
although
Creation
be
an
instantaneous
act
of
the
Divine
Will
and
Power
,
it
must
of
necessity
be
terminated
in
some
individual
determinate
Person
,
and
it
cannot
be
quid
vagum
;
the
consequence
whereof
must
necessarily
be
,
That
if
there
were
an
eternal
Creation
of
any
Man
or
Men
,
they
that
were
thus
created
had
their
production
(
if
we
may
suppose
such
a
production
)
by
a
different
way
from
the
production
of
those
that
had
their
being
by
generation
;
and
herein
this
Supposition
of
the
Origination
of
Humane
Nature
differs
from
the
two
former
Suppositions
.
2.
And
consequently
,
that
if
the
Creation
of
Man
and
of
the
rest
of
the
World
must
be
in
the
same
point
,
as
I
may
call
it
,
of
Eternity
,
the
rest
of
the
World
or
any
part
thereof
could
not
be
precedent
to
the
Creation
of
Man
;
for
then
they
have
lost
what
they
contend
for
,
namely
,
an
eternal
Creation
of
Man
:
If
it
were
but
one
imaginable
moment
after
,
then
the
World
might
indeed
have
had
an
eternal
existence
,
but
it
would
be
impossible
for
Man
to
have
had
that
eternal
existence
by
Creation
,
unless
in
the
same
first
imaginary
conceptible
moment
of
Eternity
(
an
expression
improper
enough
I
confess
)
Man
and
the
rest
of
the
World
were
concreated
:
The
consequence
whereof
,
as
I
before
said
,
is
,
that
those
Men
must
not
as
the
former
suppose
all
Individuals
of
Mankind
had
the
same
natural
manner
of
production
,
for
among
the
whole
Collection
some
one
or
more
had
a
supernatural
manner
of
production
,
namely
,
by
Creation
.
2.
This
being
premised
concerning
the
different
states
of
the
two
former
and
two
latter
Opinions
,
somewhat
I
shall
say
in
general
touching
the
Reasons
I
use
against
all
these
Suppositions
:
1.
In
general
,
That
that
kind
of
reasoning
which
reduceth
the
opposite
Conclusion
to
something
that
is
apparently
impossible
or
absurd
,
is
as
much
a
Demonstration
in
disaffirmance
of
any
thing
that
is
affirmed
as
can
possibly
be
in
any
case
,
if
the
Conclusion
of
the
affirming
party
doth
necessarily
inferr
an
impossibility
or
absurdity
in
the
nature
of
the
thing
affirmed
,
it
is
a
Demonstration
,
Argumentum
cum
contradictione
conclusionis
;
and
such
will
those
be
which
I
shall
bring
.
2.
Because
the
former
Suppositions
touching
the
Eternity
of
Mankind
,
though
they
conclude
in
the
same
Assertion
,
yet
because
they
do
it
by
several
Suppositions
,
the
Arguments
that
I
shall
use
shall
be
of
three
natures
;
1.
Such
as
oppose
in
special
the
two
first
Assertions
:
2.
Such
as
especially
oppose
the
two
last
:
3.
Such
as
in
common
oppose
both
.
1.
The
Argument
that
I
use
against
the
two
first
Suppositions
is
this
,
That
it
is
evident
to
Experience
and
the
Concessions
of
those
very
men
,
that
the
Body
of
a
Man
and
all
other
compounded
Bodies
consist
not
only
of
Matter
antecedent
to
their
Composition
,
but
also
of
such
a
Matter
as
is
digested
from
those
more
simple
Bodies
which
we
call
the
four
Elements
,
Fire
,
Air
,
Water
,
and
Earth
:
And
therefore
of
necessity
,
and
according
to
the
Principles
of
these
very
men
,
before
the
existence
of
any
compounded
Body
there
must
be
of
necessity
,
1.
A
pre-existence
of
those
simple
Bodies
out
of
which
this
compounded
or
mixed
Body
is
compounded
:
2.
A
pre-existence
of
those
more
active
Principles
in
Nature
that
are
necessarily
pre-requisite
to
the
mixing
of
these
particles
of
Elementary
Bodies
,
and
to
the
disposition
of
them
to
the
Union
and
Constitution
of
that
mixed
Body
whereinto
it
is
to
be
formed
,
namely
,
the
Motions
and
Influx
of
the
Heavens
,
the
Activity
of
the
fiery
Nature
,
subduing
the
more
passive
parts
of
Matter
to
the
susception
of
that
Form
wherein
it
is
to
be
brought
.
3.
A
mora
,
or
due
space
of
time
intervening
between
the
first
coagulation
of
Matter
and
the
first
instant
of
the
disposing
thereof
,
and
the
complement
thereof
in
its
determinate
Species
,
which
according
to
the
degree
of
its
specifical
perfection
is
sometimes
longer
,
and
sometimes
shorter
;
as
the
Statuary
strikes
more
strokes
upon
that
piece
of
Marble
that
is
completed
into
the
Statue
of
Caesar
than
into
the
Cube
or
Pedestal
whereon
he
stands
:
all
these
must
precede
,
not
only
in
nature
,
but
in
time
,
before
the
complement
of
any
compounded
Body
in
its
specifical
constitution
.
And
therefore
since
all
mixed
Bodies
require
necessarily
the
antecedence
of
these
simple
Bodies
,
this
action
of
the
more
active
Principles
,
this
mora
in
the
full
disposition
and
digestion
of
them
into
their
complement
of
a
mixed
Being
,
it
is
simply
necessary
that
there
must
be
a
posteriority
in
time
of
every
compounded
Body
,
especially
the
Body
of
Man
,
to
these
more
simple
Bodies
out
of
which
it
is
constituted
,
and
those
successive
and
gradual
actions
,
and
of
the
more
active
Nature
by
which
it
is
disposed
and
completed
in
its
being
:
And
if
once
we
admit
a
priority
and
posteriority
,
it
is
impossible
the
latter
can
be
eternal
,
because
it
hath
necessarily
something
that
actually
preceded
it
.
2.
The
Argument
against
the
Eternity
of
Mankind
upon
the
two
latter
Suppositions
is
thus
;
If
Man
were
eternally
created
,
or
con-created
with
the
rest
of
the
World
,
it
is
of
absolute
necessity
that
that
Creation
must
be
terminated
in
that
individual
Person
that
was
thus
created
.
For
whether
Creation
be
eternal
or
not
eternal
,
it
must
necessarily
be
terminated
in
some
individual
Being
that
is
so
created
.
And
it
is
necessary
also
that
that
created
Person
were
created
in
some
determinate
state
,
and
in
a
state
answerable
to
the
nature
of
these
Men
that
we
now
see
;
and
though
his
Life
were
longer
than
ours
,
yet
it
would
be
certain
that
he
lived
as
we
do
,
one
day
,
one
month
,
one
year
after
another
,
and
that
those
first
created
Persons
did
generate
their
kind
by
the
conjunction
of
Sexes
,
as
is
done
in
the
World
.
And
therefore
if
both
Sexes
were
created
,
yet
sooner
or
later
they
propagated
their
kind
,
as
is
now
done
;
for
though
they
themselves
had
a
differing
manner
of
production
from
those
that
succeeded
them
,
we
must
conceive
that
their
Constitution
was
the
same
,
otherwise
we
shall
not
so
much
suppose
an
eternal
Creation
of
Man
,
as
of
something
else
of
a
nature
essentially
differing
from
Man
;
which
is
contrary
to
the
Hypothesis
it self
:
And
if
this
be
supposed
,
we
shall
never
deliver
our selves
from
intollerable
difficulties
and
absurdities
.
For
,
1.
There
would
of
a
necessity
be
a
first
Man
,
which
cannot
be
consistent
with
the
attribution
of
Eternity
to
Mankind
.
Again
,
2.
That
first
Man
,
if
created
eternally
,
must
needs
be
distant
from
us
by
a
less
portion
of
duration
after
he
had
lived
a
year
or
two
;
and
consequently
the
duration
from
his
age
of
two
years
could
not
be
eternal
,
for
it
is
short
of
the
period
of
his
Creation
by
two
years
,
and
therefore
not
eternal
;
neither
could
his
Creation
be
eternal
,
for
then
the
adding
of
two
years
to
a
duration
less
than
infinite
should
make
it
infinite
,
which
is
absurd
and
impossible
.
Again
,
3.
Was
the
generation
of
the
first
born
Man
at
an
infinite
distance
from
us
,
and
eternal
,
or
no
?
If
it
were
,
then
it
must
be
of
the
same
antiquity
with
the
Creation
of
the
first
Man
;
and
so
the
first
born
Man
was
eternal
,
and
was
consequently
before
he
was
born
;
and
his
Eternity
should
be
ten
,
twenty
,
thirty
,
or
forty
years
short
of
the
Eternity
of
his
Father
,
yet
both
eternal
:
If
the
Birth
of
that
Man
were
not
eternal
,
then
consequently
the
Generations
of
Mankind
are
neither
infinite
nor
eternal
;
nay
consequently
the
Creation
of
the
first
Man
could
not
be
eternal
nor
an
infinite
distance
from
us
,
for
there
must
necessarily
be
a
determinate
Period
between
the
Creation
of
the
first
Man
and
the
Birth
of
the
second
,
and
that
time
must
necessarily
be
finite
;
and
the
addition
of
a
finite
duration
to
a
finite
duration
can
never
make
an
infinite
duration
.
Eternity
therefore
,
and
a
duration
actually
infinite
,
cannot
be
applied
to
successive
Beings
:
The
absurdities
and
incongruities
that
arise
upon
such
an
application
are
infinite
and
uncurable
,
and
not
to
be
attempted
:
Nothing
but
an
infinite
and
indivisible
Being
is
able
to
sustain
an
infinite
and
eternal
duration
,
it
will
never
fit
other
things
,
it
is
too
great
for
them
.
3.
I
now
come
to
consider
those
Reasons
that
are
applicable
indifferently
to
all
the
former
four
Suppositions
,
and
render
them
all
alike
vain
,
absurd
,
and
impossible
.
I
shall
resume
some
of
those
that
I
used
before
against
the
Supposition
of
the
World's
Eternity
,
and
I
shall
subjoyn
some
others
more
particularly
applicable
to
the
condition
of
Man
.
1.
If
the
successive
Generations
of
Mankind
were
eternal
,
then
of
necessity
some
one
Man
among
them
that
preceded
us
was
infinitely
distant
from
us
that
are
now
living
in
point
of
duration
,
and
infinite
numbers
of
Men
have
intervened
between
us
and
him
;
this
is
plain
and
undeniable
.
If
so
then
,
if
this
Man
lived
to
the
ordinary
age
of
man
,
for
the
purpose
,
till
thirty
years
old
,
and
then
had
a
Son
,
and
after
this
he
lived
to
seventy
years
old
,
and
died
:
Was
this
Son
of
his
distant
from
us
an
infinite
duration
,
an
infinite
period
of
years
;
or
were
there
infinite
Persons
that
intervened
between
this
Son
and
us
his
remote
descendants
or
no
?
If
there
were
,
then
the
duration
from
his
Father
,
which
was
thirty
years
before
his
Son
,
must
be
thirty
years
greater
than
the
duration
of
the
Son
,
and
yet
the
Son
as
eternally
existing
as
his
Father
:
if
not
,
then
thirty
years
added
to
the
finite
duration
from
the
Son
to
us
must
make
it
infinite
.
There
were
infinite
Persons
in
the
interval
between
us
and
his
Father
,
and
but
finite
between
us
and
his
Son
,
and
yet
the
odds
between
both
must
be
but
one
.
The
Father's
Death
must
be
eternally
distant
from
us
as
well
as
his
Birth
,
and
yet
his
birth
seventy
years
before
his
death
.
2.
I
shall
here
also
resume
the
Argument
above-given
against
the
Eternity
of
Motion
(
which
yet
is
no
other
but
a
different
kind
of
application
of
the
Argument
last
mentioned
.
)
Whatsoever
is
now
past
and
gone
,
was
most
certainly
once
present
;
therefore
the
most
remotely
distant
Man
in
that
vast
Period
of
Eternity
was
certainly
once
actually
existing
,
and
though
he
be
now
past
,
yet
those
Attributes
and
Conceptions
that
were
applicable
and
affirmable
of
him
when
present
,
are
now
affirmable
and
applicable
to
him
though
past
,
(
abating
only
the
relations
of
past
and
present
,
)
if
when
he
was
present
and
actually
existing
he
could
not
be
eternal
,
so
neither
can
the
addition
of
all
the
succeeding
myriads
of
Men
by
successive
procreation
make
any
one
day
of
that
Man's
age
to
be
infinitely
distant
from
us
,
for
it
could
not
be
so
when
he
was
present
and
existing
.
That
Man
whereof
we
speak
was
such
a
Man
as
we
are
,
lived
successively
as
we
do
,
and
though
possibly
he
might
be
longer-lived
than
us
,
yet
his
age
was
measured
by
days
and
years
as
ours
is
,
and
could
never
be
without
beginning
;
and
consequently
this
Man
,
when
existing
,
was
the
Radix
of
all
that
succeeded
him
,
the
terminus
claudens
of
all
his
succeeding
Generations
,
which
bounds
and
terminates
à
parte
ante
all
the
succeeding
Generations
;
as
that
Man
when
present
was
not
eternal
,
so
neither
can
the
addition
of
successive
Generations
produce
a
Line
of
duration
of
infinite
extent
,
for
that
duration
is
utrinque
clausa
,
namely
,
with
that
Man
which
was
once
present
,
and
that
Moment
wherein
I
now
write
.
3.
My
third
Argument
(
which
though
it
be
common
,
is
very
evident
)
is
this
:
It
is
impossible
,
ex
natura
rei
,
that
any
multitude
can
be
actually
infinite
,
or
,
(
which
is
all
one
)
so
great
that
there
cannot
be
a
greater
,
or
,
multitudo
omnium
maxima
:
But
if
we
should
suppose
an
eternal
succession
of
Generations
of
Men
,
or
an
infinite
Series
of
successive
individual
Men
,
there
would
necessarily
follow
an
infinite
multitude
,
or
a
multitude
than
which
there
could
not
be
a
greater
.
And
therefore
ex
impossibili
,
there
could
not
be
such
an
eternal
succession
of
Generations
.
The
first
Proposition
,
namely
,
That
it
is
impossible
there
should
be
an
infinite
multitude
,
or
(
which
is
all
one
)
a
number
actually
infinite
,
is
evident
by
those
many
contradictions
,
absurdities
,
and
intollerable
incongruities
that
would
follow
upon
such
a
Supposition
.
It
must
needs
be
granted
that
an
infinite
multitude
is
the
greatest
multitude
that
can
be
,
there
can
be
no
greater
;
if
there
can
be
a
greater
,
then
the
former
was
not
infinite
.
For
when
we
have
to
do
with
any
thing
whose
very
essence
,
as
I
may
call
it
,
consists
in
being
greatest
,
there
majus
and
minus
do
alter
the
very
essence
of
the
thing
,
and
is
identical
with
magis
and
minus
:
A
greater
or
larger
Line
,
or
Superficies
,
or
Body
is
not
magis
linea
,
superficies
,
aut
corpus
,
than
a
shorter
,
narrower
,
or
lesser
Line
,
Superficies
,
or
Body
,
because
they
agree
in
the
same
common
nature
,
the
one
as
well
as
the
other
is
a
Line
,
Superficies
,
or
Body
.
And
so
of
other
things
.
But
when
the
very
Essence
of
the
thing
consists
in
a
certain
essential
difference
of
major
or
minor
,
there
major
or
minor
vary
the
kind
.
And
therefore
a
Line
of
two
foot
long
(
with
relation
to
that
extent
)
essentially
differs
from
a
Line
of
a
foot
long
,
which
under
that
notion
is
essentially
greater
or
more
extended
than
a
Line
of
a
foot
long
,
and
it
is
impossible
that
a
Line
of
a
foot
long
should
be
as
long
as
a
Line
of
two
foot
long
,
as
it
is
impossible
that
a
part
should
be
equal
to
the
whole
.
And
yet
upon
the
supposition
of
an
infinite
multitude
,
it
must
necessarily
follow
that
one
infinite
multitude
must
be
greater
than
another
,
and
yet
both
infinite
;
upon
the
supposition
of
infinite
Generations
of
Men
,
there
must
have
been
an
infinite
multitude
of
antecedent
Individuals
and
Generations
of
Men
a
million
of
years
since
,
and
yet
necessarily
by
the
addition
of
those
Individuals
that
have
accrued
since
in
that
great
Period
of
a
Million
of
years
,
there
must
needs
be
an
accession
of
a
vast
number
to
that
multitude
that
was
before
,
whereby
it
must
necessarily
be
greater
,
and
yet
both
supposed
infinite
,
that
is
,
such
than
which
there
can
be
nothing
greater
.
Again
,
the
multitude
of
the
individual
Men
must
be
infinite
,
and
yet
the
multitude
of
these
Mens
Eyes
must
be
double
to
the
number
of
Men
,
and
yet
both
be
infinite
.
And
it
is
but
a
vain
thing
to
say
,
that
though
the
collection
of
Men
be
antecedently
infinite
,
yet
it
is
clausa
and
finita
in
the
present
extreme
:
as
if
a
Line
should
be
extended
infinitely
from
the
point
A
,
the
Line
would
be
finite
at
the
point
A
,
—
A
though
infinite
towards
the
other
part
;
and
the
apposition
of
the
accessional
number
of
Men
is
to
that
part
that
is
finite
:
For
though
the
Generations
of
Men
are
limited
towards
the
extreme
that
is
next
us
,
or
at
the
Period
of
a
Thousand
years
before
us
:
and
though
the
apposition
of
the
accessional
number
be
towards
this
hithermost
extreme
which
is
clausa
or
finita
,
yet
the
apposition
is
to
the
whole
number
or
multitude
,
and
the
collection
thereof
,
and
therefore
the
absurdity
of
the
Supposition
of
an
infinite
pre-existing
multitude
,
which
is
more
enlarged
by
the
increase
,
is
equally
evident
,
as
if
we
could
suppose
an
apposition
of
the
number
to
any
other
part
;
for
the
scope
of
the
Argument
is
to
prove
the
incompossibility
of
Infinite
and
Multitude
,
because
no
Multitude
can
be
greater
than
Infinite
,
yet
such
would
it
necessarily
be
,
if
we
should
suppose
the
multitude
now
greater
than
it
was
a
thousand
years
before
:
And
to
render
it
yet
more
plain
,
suppose
on
the
other
side
we
should
take
the
other
Operation
of
Arithmetick
,
namely
,
Subduction
:
If
out
of
that
supposed
infinite
multitude
of
antecedent
Generation
,
we
should
by
the
Operation
of
the
Understanding
subduce
Ten
,
whether
we
subduct
that
Number
of
Ten
out
of
the
last
Generations
of
Men
,
or
out
of
Generations
a
thousand
years
since
,
or
indeterminately
out
of
the
whole
Collection
,
certainly
the
residue
must
needs
be
less
by
Ten
than
it
was
before
that
Subduction
made
,
and
yet
still
the
Quotient
must
be
as
great
as
before
,
which
is
still
infinite
.
Again
,
the
incongruity
of
the
Supposition
of
an
infinite
multitude
appears
in
this
,
that
the
part
must
be
as
infinite
as
the
whole
:
It
is
the
Instance
of
Algarel
,
in
his
Dialogue
with
Averroes
;
the
Number
of
4
multiplied
into
it self
produceth
the
Square
Number
of
16
,
and
that
again
multiplied
by
4
produceth
the
Cubick
Number
of
64.
If
we
should
suppose
a
multitude
actually
infinite
,
there
must
be
infinite
Roots
,
and
Square
and
Cubick
Numbers
,
yet
of
necessity
the
Root
is
but
the
fourth
part
of
the
Square
,
and
the
sixteenth
part
of
the
Cubick
Number
.
The
Instance
of
Algarel
,
in
his
first
Disputation
with
Averroes
,
which
Averroes
endeavours
to
answer
(
but
tyres
himself
in
vain
to
do
it
)
may
explain
this
Consequence
:
The
Sun
passeth
through
the
Zodiack
in
one
year
,
Saturn
passeth
through
it
in
thirty
years
;
so
that
the
Revolution
of
Saturn
to
the
Revolution
of
the
Sun
is
as
one
to
thirty
,
and
consequently
as
one
Revolution
of
Saturn
contains
thirty
Revolutions
of
the
Sun
,
so
two
Revolutions
thereof
must
contain
sixty
Revolutions
of
the
Sun
,
and
so
if
we
should
suppose
their
Revolutions
infinite
,
yet
the
proportion
of
the
Revolutions
must
necessarily
hold
the
same
,
namely
,
in
all
the
whole
Collection
,
the
Number
of
the
Suns
Revolutions
must
be
thirty
times
as
many
as
the
Number
of
Saturns
Revolutions
,
and
consequently
the
Revolutions
of
Saturn
can
be
no
more
than
one
thirtieth
part
of
the
Revolutions
of
the
Sun
,
and
yet
both
being
supposed
infinite
,
the
part
,
namely
,
the
thirtieth
part
,
must
be
as
great
as
that
whereof
it
is
the
thirtieth
part
,
which
is
impossible
.
And
this
impossibility
holds
in
all
other
things
that
have
succession
or
extension
,
as
in
quantity
,
motion
,
successive
duration
of
things
,
in
their
nature
successive
.
But
it
is
more
plain
and
conspicuous
in
discrete
quantity
,
or
different
Individuals
,
which
are
already
measured
by
Number
,
without
any
breaking
the
continuity
that
is
in
things
that
have
continuity
,
as
continued
quantity
and
motion
.
And
therefore
they
that
go
about
to
demonstrate
the
impossibility
of
Eternal
Motion
,
à
parte
ante
,
or
infinite
extension
in
a
Body
,
Line
,
or
Superficies
,
do
first
break
it
into
parts
to
measure
them
,
and
reduce
them
to
discrete
quantity
,
because
the
demonstration
is
more
clear
and
sensible
thereby
,
and
therefore
they
break
the
Measures
of
Motion
into
Hours
,
Days
,
Years
,
or
such
like
Measures
,
or
into
Periodical
Revolutions
,
and
so
they
break
continued
Quantity
into
Palms
,
Feet
,
Perches
,
or
the
like
;
because
though
the
repugnancy
of
Infinitude
be
equally
incompetible
to
continued
or
successive
Motion
,
Duration
,
or
continued
Quantity
,
and
depends
upon
the
incompossibility
of
the
very
nature
of
things
successive
or
extensive
with
Infinitude
,
yet
that
incompossibility
is
more
conspicuous
in
discrete
Quantity
or
Multitude
,
that
ariseth
from
parts
or
Individuals
already
actually
distinguished
:
But
the
reason
of
both
is
the
same
,
especially
if
broken
and
divided
into
real
or
imaginary
parts
.
But
in
the
Matter
in
question
,
namely
,
Multitude
of
successive
Men
,
or
successive
Generations
of
Men
,
there
is
already
a
separate
,
divided
,
discrete
multitude
,
without
any
antecedent
work
of
my
Understanding
,
or
otherwise
,
to
reduce
it
into
parts
or
discrete
multitude
;
and
so
the
Instances
of
the
Absurdities
that
arise
by
an
infinite
multitude
of
Individuals
and
distinct
Generations
,
is
made
more
plain
and
open
to
view
:
And
he
that
is
desirous
to
prosecute
these
Asystata
of
Infinitude
and
Multitude
,
let
him
resort
to
the
Prelections
of
Faber
,
collected
by
Monsuerius
,
in
his
Metaphysica
demonstrativa
de
infinito
.
And
to
say
the
truth
,
there
are
none
of
the
Ancients
that
have
any
weight
in
them
,
that
do
not
agree
,
that
it
is
impossible
that
any
Quantity
,
either
discrete
or
continued
,
should
be
actually
infinite
,
but
only
potentially
,
either
by
addition
of
supposed
parts
to
either
,
or
by
division
of
Quantity
continued
into
parts
infinitely
divisible
:
But
the
greater
difficulty
rests
in
the
Assumption
,
which
is
next
to
be
considered
.
The
second
Proposition
is
this
,
That
if
Eternal
Generations
of
Men
were
admitted
,
there
would
be
this
absurd
Consequence
,
that
a
multitude
given
might
be
actually
infinite
,
which
remains
to
be
proved
.
The
Objection
that
stands
in
the
way
seems
to
be
this
,
That
there
is
no
repugnancy
that
Multitude
might
be
possibly
infinite
,
for
as
we
may
without
any
inconvenience
suppose
,
that
the
Generations
of
Mankind
might
be
sempiternal
or
eternal
,
à
parte
post
,
so
there
is
no
inconvenience
to
suppose
them
eternal
,
à
parte
ante
,
for
they
never
co-exist
,
but
are
successive
,
and
so
do
not
constitute
any
multitude
co-existing
actually
infinite
,
which
is
indeed
impossible
;
but
there
is
no
implication
or
repugnancy
that
there
might
be
an
infinite
succession
of
Generations
,
for
they
are
not
together
,
but
one
Generation
passeth
and
another
succeedeth
.
And
hence
it
is
they
say
,
that
in
moventibus
vel
causis
per
se
subordinatis
,
there
cannot
be
processus
in
infinitum
,
but
we
must
necessarily
fix
in
a
First
Mover
,
between
whom
and
the
last
Motion
or
Effect
there
cannot
be
a
series
of
Infinite
Causes
for
two
Reasons
:
First
,
Because
if
there
were
Infinite
Movers
or
Causes
,
moving
per
se
to
the
same
effect
or
motion
,
the
motion
would
be
infinite
,
and
so
would
the
time
wherein
that
motion
would
be
absolved
,
for
infinitus
motus
non
fit
in
finito
tempore
.
Secondly
,
And
again
,
there
would
be
an
actual
Infinitude
of
co-existing
Causes
,
which
is
impossible
;
and
therefore
for
the
purpose
,
to
the
production
of
this
generation
of
an
Insect
by
putrefaction
,
there
is
not
an
infinite
series
of
Causes
per
se
co-operating
to
its
production
,
but
the
series
of
Causes
is
finite
;
for
the
active
qualities
of
the
Elements
move
the
Matter
,
and
the
Heat
and
Influence
of
the
Heavens
agitate
and
move
,
it
may
be
,
the
Elementary
Body
,
and
the
Intelligences
move
the
Heavenly
Bodies
,
and
Almighty
God
the
Primum
Movens
moves
the
Intelligences
,
and
these
are
finite
in
number
:
But
in
causis
aut
moventibus
accidentaliter
subordinatis
there
may
be
an
Infinitude
or
Eternity
,
thus
the
Father
may
beget
the
Son
,
and
the
Grandfather
begat
the
Father
,
and
so
backward
to
Eternity
,
and
so
in
the
successive
productions
of
all
Animals
ex
semine
.
For
though
the
Individuals
successively
existing
from
all
Eternity
,
must
needs
be
infinite
,
yet
they
do
not
coexist
,
but
as
one
Generation
comes
another
decays
,
and
so
make
no
infinite
multitude
;
and
consequently
,
that
all
the
absurdities
that
are
heaped
upon
the
Supposition
of
infinite
multitude
or
numbers
,
conclude
nothing
to
the
matter
in
question
,
because
there
is
no
infinite
multitude
,
because
no
infinite
Individuals
or
Generations
of
Mankind
coexisting
:
And
though
this
cannot
at
all
,
according
to
their
supposition
,
any
way
admit
the
possibility
of
an
infinitely
extended
Body
,
Line
,
Superficies
,
or
Place
,
because
that
would
be
an
actual
infinitude
in
extent
;
yet
as
to
successive
continued
things
,
as
successive
Motion
,
as
that
of
the
Heavens
,
and
successive
Duration
,
as
that
of
Motion
which
we
call
Time
,
there
is
nothing
of
inconvenience
according
to
their
Supposition
,
if
they
be
infinite
,
eternal
,
and
without
beginning
;
because
though
they
consist
of
infinite
Parts
,
yet
they
are
not
altogether
,
or
coexisting
,
without
which
there
is
no
real
Multitude
.
So
that
the
Question
will
be
hereby
reduced
to
this
Point
,
Whether
in
this
succession
of
Generations
and
Individuals
of
Mankind
there
be
such
a
Multitude
produced
that
is
consistent
with
Infinitude
therein
.
I
shall
not
here
lay
hold
of
that
Supposition
of
the
Immortality
of
the
Souls
of
the
several
Individuals
of
Mankind
(
which
if
supposed
,
would
make
an
infinite
multitude
actually
coexisting
of
separate
Souls
)
because
some
of
those
that
maintain
the
Eternity
of
Mankind
,
deny
the
Immortality
of
the
Soul
;
others
deny
the
Immortality
of
the
Soul
in
its
individuation
,
supposing
it
to
resolve
into
a
certain
common
Element
of
Souls
;
and
others
,
as
the
Pythagoreans
,
though
allowing
the
Immortality
of
Souls
in
their
individuation
,
yet
suppose
a
finite
number
of
Souls
might
supply
the
infinite
Successions
of
Men
by
Transmigration
of
these
in
their
due
time
:
This
I
lay
aside
,
because
it
would
necessarily
occasion
other
Disputes
with
Men
of
those
Perswasions
.
I
do
therefore
say
,
That
upon
the
Supposition
of
the
Eternal
Succession
of
the
Generations
of
Men
,
and
the
infinite
successive
Individuals
thereby
arisen
,
there
doth
arise
such
a
Multitude
as
is
equally
inconsistent
with
Infinitude
,
as
if
the
Individuals
had
been
all
coexisting
,
and
that
all
those
foregoing
Asystata
that
render
any
number
or
multitude
of
coexisting
Individuals
impossible
to
be
infinite
,
render
the
multitude
of
successive
Individuals
impossible
to
be
infinite
;
abating
only
the
excrescence
of
infinite
coexisting
Men
to
an
infinite
moles
,
which
inconvenience
indeed
falls
not
upon
the
successions
of
Individuals
,
some
by
death
and
corruption
making
room
for
new
Successors
.
And
to
make
good
what
I
say
,
I
shall
deliver
these
ensuing
Conclusions
.
1.
That
as
in
things
that
are
present
,
while
they
actually
are
,
they
also
necessarily
are
;
so
in
things
that
have
been
,
they
have
been
while
they
were
,
actually
and
necessarily
:
It
is
as
certain
that
my
Father
and
Grandfather
once
actually
were
in
rerum
natura
,
as
it
is
certain
that
I
now
actually
am
;
for
though
in
things
that
are
yet
to
come
,
they
are
only
in
possibility
,
and
not
in
act
;
yet
in
things
that
have
already
been
,
they
have
been
as
actually
as
what
now
is
;
in
praeteritis
non
datur
possibilitas
;
and
it
is
as
certain
that
what
is
past
,
once
was
actually
present
and
existing
,
as
what
now
is
,
is
actually
present
and
existing
.
This
I
say
to
prevent
that
Objection
,
That
things
past
and
things
to
come
are
of
the
same
nature
in
relation
to
their
existence
,
and
that
only
our
manner
of
apprehension
is
that
which
makes
things
future
only
inter
possibilia
.
2.
That
things
that
once
existed
and
are
now
past
,
do
as
really
constitute
a
multitude
(
if
many
)
as
things
that
are
coexisting
;
It
is
as
evident
that
the
Grandfather
and
Father
and
Son
did
as
really
make
up
a
multitude
,
that
is
,
one
man
,
and
one
man
,
and
one
man
,
(
which
multitude
we
call
artificially
three
,
though
the
Father
and
Son
were
both
Posthumi
)
as
if
they
all
had
or
did
all
now
exist
together
;
and
it
is
as
true
a
Predication
to
say
that
these
were
many
,
as
it
were
in
case
they
had
all
coexisted
,
or
were
now
coexisting
:
And
those
three
Revolutions
of
the
First
Moveable
that
were
past
three
days
since
,
are
as
really
a
multitude
of
Revolutions
,
as
the
three
Stars
that
this
hour
coexist
in
Heavenly
Constellation
are
a
multitude
of
Stars
;
and
when
I
speak
of
a
multitude
,
I
mean
more
than
one
.
3.
That
although
number
,
or
the
digesting
things
under
this
or
that
number
,
whether
Collective
,
as
three
,
six
,
nine
;
or
Ordinal
,
as
the
second
,
third
,
or
fourth
,
be
but
an
operation
of
the
Understanding
only
,
yet
antecedent
to
any
act
of
the
Understanding
,
and
without
the
help
of
it
,
unum
and
multa
,
and
of
those
multa
,
plura
,
or
pauciora
have
a
reality
:
Plato
is
one
,
and
Plato
and
Aristotle
are
multi
,
or
more
than
one
;
and
Plato
and
Aristotle
and
Tully
,
are
a
greater
multitude
than
Plato
and
Aristotle
,
antecedently
to
any
operation
of
the
Understanding
.
4.
That
antecedently
to
any
act
of
the
Understanding
,
even
in
those
things
that
have
a
successive
existence
,
and
are
not
all
together
,
there
is
as
real
an
unity
or
multiplicity
as
in
things
coexisting
.
For
instance
,
The
Revolution
of
Heaven
that
was
dispatched
the
first
Natural
day
of
the
last
week
,
was
as
really
,
as
that
Revolution
which
now
is
in
concluding
really
is
;
and
as
it
really
was
,
so
it
really
was
but
one
:
And
the
Revolutions
that
followed
in
the
two
next
Natural
days
were
really
more
than
one
,
and
therefore
multa
;
and
the
Revolutions
of
the
three
next
days
after
,
was
a
multitude
greater
than
the
Revolutions
of
the
two
former
days
;
and
all
those
six
Revolutions
were
really
a
greater
multitude
of
Revolutions
than
any
one
of
the
former
multitudes
,
and
this
without
and
before
any
operation
of
the
Understanding
,
though
indeed
the
Understanding
gives
them
their
numeral
distinction
of
one
,
and
two
,
and
three
,
and
six
.
5.
That
the
incompossibility
of
Infinitude
with
Multitude
,
or
the
impossibility
that
any
Multitude
should
be
infinite
,
doth
not
arise
either
upon
the
existence
or
non-existence
of
the
Subjects
of
that
Multitude
together
at
this
or
any
other
determinate
time
,
but
from
the
very
nature
of
Multitude
it self
:
So
that
whether
the
multa
were
present
,
or
past
,
or
fixed
,
or
successive
,
yet
the
very
supposition
of
Multitude
doth
exclude
the
possibility
of
its
infinitude
:
For
1.
It
supposeth
a
discrete
Quantity
,
and
any
Quantity
must
needs
be
limited
.
2.
It
supposeth
a
consistence
of
many
Unities
into
which
it
must
necessarily
be
resolved
,
as
the
constituent
Subject
or
Matter
of
them
.
3.
It
supposeth
a
Term
which
cannot
be
the
greatest
:
It
is
impossible
that
any
Multitude
can
be
so
great
but
that
a
greater
may
be
given
:
So
that
as
although
there
were
no
Man
in
the
World
to
take
notice
of
it
,
every
Triangle
would
contain
three
angles
equal
to
two
right-angles
,
though
no
Man
were
in
the
World
to
discover
or
assent
to
it
;
so
though
there
were
no
things
in
the
World
existing
to
be
denominated
multa
,
and
no
Understanding
in
the
World
to
form
the
conception
of
it
,
it
would
be
an
eternal
Truth
,
That
what
consisteth
of
many
Unities
,
as
all
Multitude
necessarily
doth
,
cannot
be
Infinite
,
nor
consequently
any
Multitude
arising
by
succession
cannot
in
the
nature
of
the
thing
be
Eternal
.
Upon
the
whole
matter
therefore
,
I
conclude
that
it
is
impossible
that
the
Generations
of
Men
or
their
successive
Individuals
can
be
Eternal
;
that
a
Multitude
doth
as
well
arise
by
successive
as
by
coexisting
Individuals
;
that
if
the
Generations
of
Men
and
their
successive
Individuals
were
Eternal
,
there
would
necessarily
follow
,
that
the
multitude
of
such
Individuals
were
infinite
as
well
as
if
they
were
all
coexisting
,
and
that
it
is
equally
repugnant
to
the
nature
of
multitude
,
whether
of
successive
or
of
coexisting
Individuals
to
be
infinite
:
Therefore
there
could
not
be
such
an
eternal
succession
of
Individuals
or
Generations
.
And
that
this
Supposition
,
That
multitude
of
coexisting
Individuals
,
or
of
Causes
or
moventes
per
se
,
cannot
be
infinite
;
but
that
successive
Individuals
or
Causes
and
Effects
per
accidens
might
be
infinite
and
eternal
,
is
in
truth
a
Supposition
not
fitted
to
the
truth
of
things
,
or
grounded
upon
any
rational
difference
between
the
things
,
but
a
Supposition
fitted
merely
to
serve
that
other
precarious
Supposition
which
Aristotle
and
his
followers
had
taken
up
touching
the
Eternity
of
the
World
.
And
these
shall
be
all
the
Reasons
that
I
shall
trouble
my self
withall
against
the
Eternity
of
Mankind
,
or
the
successive
Generations
and
Individuals
thereof
;
having
willingly
declined
those
many
other
Ingenious
Reasons
given
by
others
(
as
of
the
Impertransibility
of
Eternity
,
and
the
impossibility
therein
to
attain
to
the
present
term
or
limit
of
antecedent
Generations
or
Ages
;
the
necessity
of
every
posterius
to
have
a
prius
,
that
there
be
an
equal
number
of
priora
and
posteriora
)
which
either
are
so
many
various
Explications
of
the
Reasons
going
before
,
or
at
least
are
not
so
evidently
concludent
,
or
are
subject
to
Exceptions
in
some
particulars
.
The
Objections
both
against
the
Reasons
before
given
,
and
against
the
Supposition
it self
,
I
shall
take
up
after
the
next
Chapter
,
wherein
I
shall
examin
the
other
Supposition
before
mentioned
,
namely
,
The
eternal
existence
of
some
first
Man
and
Woman
,
and
the
successive
Generations
from
them
,
wherein
,
because
it
is
touched
before
,
I
shall
be
brief
.
CAP.
V.
Concerning
the
Supposition
of
the
first
Eternal
Existence
of
the
common
Parents
of
Mankind
,
and
the
production
of
the
succeeding
Individuals
from
them
.
I
Come
to
that
other
Supposition
,
namely
,
of
the
Existence
of
some
one
Man
and
Woman
the
common
Parents
of
Mankind
eternally
,
and
the
successive
multiplication
of
the
Race
of
Mankind
from
them
by
the
ordinary
course
of
generation
.
And
although
this
Supposition
carries
with
it
the
clear
evidence
of
its
absurdity
,
and
therefore
may
seem
to
be
scarce
worth
the
pains
of
a
Confutation
;
yet
because
it
lyes
in
my
way
,
and
the
Observations
upon
it
may
be
useful
for
other
purposes
,
I
shall
say
somewhat
concerning
it
.
This
first
eternal
Pair
we
cannot
conceive
to
have
an
existence
by
a
bare
course
of
Nature
,
without
an
eternal
Creation
of
them
by
Almighty
God
,
and
an
unintermitted
Influence
from
him
to
support
them
in
a
state
of
Incorruptibility
through
the
vast
abyss
of
Eternity
:
For
he
that
will
suppose
things
purely
under
that
course
of
existence
that
is
proper
to
them
by
the
course
of
Nature
,
must
needs
suppose
the
Individuals
of
the
humane
Nature
to
have
been
always
such
,
and
of
such
a
Frame
as
now
they
are
,
that
is
,
mortal
and
corruptible
Beings
;
and
though
their
Ages
might
anciently
be
of
a
longer
continuance
than
now
they
are
,
yet
(
upon
a
bare
natural
account
)
they
could
not
be
conceived
immortal
,
incorruptible
,
immutable
,
no
more
than
they
are
now
.
Therefore
since
the
great
admirers
of
Nature
do
therefore
frame
their
Hypotheses
of
an
eternal
Succession
of
Men
,
because
they
think
themselves
bound
to
think
that
all
things
have
ever
been
as
now
they
are
,
and
because
they
will
not
substitute
other
Hypotheses
of
the
Origination
or
Existence
of
things
in
any
other
manner
than
they
now
see
them
.
Certainly
as
to
these
,
and
ad
hominem
,
it
is
an
Evidence
beyond
contradiction
,
that
there
never
was
any
such
pair
of
Man
and
Woman
that
eternally
existed
,
but
that
all
Men
and
other
perfect
Animals
,
if
they
were
eternal
in
their
Species
,
were
eternally
produced
ex
prius
genitis
as
now
they
are
,
and
that
there
was
no
one
first
individual
of
Man
or
Beast
that
had
an
eternal
Existence
,
because
such
a
Supposition
equally
crosseth
that
course
of
the
nature
of
things
which
now
they
see
,
which
therefore
they
make
the
standard
,
and
their
measure
of
things
that
are
past
.
They
therefore
that
must
support
an
existence
of
the
first
individual
Parents
of
humane
Nature
,
and
that
those
Individuals
had
an
eternal
existence
,
must
necessarily
suppose
that
they
had
that
existence
by
an
eternal
Creation
of
Almighty
God
,
and
an
eternal
Influx
and
Support
from
him
in
that
incorruptible
estate
through
all
the
vast
extent
of
an
eternal
duration
.
And
by
this
means
they
do
think
,
and
that
truly
,
that
they
assert
a
dependence
of
the
Species
of
things
upon
Almighty
God
,
which
cannot
possibly
be
supposed
to
be
dependent
upon
him
,
unless
they
had
in
their
individual
nature
their
existence
from
him
;
since
it
is
impossible
there
can
be
any
Supposition
of
the
existence
of
any
Species
(
as
for
instance
,
the
Species
of
Man
)
unless
it
be
supposed
to
exist
in
Individuals
;
nor
consequently
a
dependence
of
the
Species
of
Mankind
upon
God
as
its
Cause
,
unless
there
were
a
dependence
of
the
first
Individuals
thereof
upon
him
in
fieri
as
their
Cause
:
And
they
likewise
hope
(
but
vainly
)
hereby
to
avoid
the
inconveniences
of
successive
eternal
Generations
without
any
first
Caput
or
Radix
of
those
Generations
,
though
they
fall
hereby
into
the
same
difficulties
,
and
others
that
are
equally
intricate
and
inexplicable
.
And
although
in
this
Supposition
we
must
admit
the
first
pair
that
were
the
Roots
of
Mankind
did
herein
differ
from
the
state
of
Mankind
now
,
that
whereas
now
Men
live
ordinarily
seventy
or
eighty
years
,
and
are
subject
to
Death
,
yet
those
first
radices
humani
generis
were
by
the
Influence
of
the
Divine
Power
immortal
,
and
not
confined
to
the
age
incident
now
to
Mankind
,
but
were
able
to
endure
the
immense
duration
of
an
eternal
being
;
yet
we
must
also
suppose
that
in
other
respects
they
were
of
the
same
Make
with
these
individuals
of
Mankind
that
are
now
:
For
otherwise
instead
of
a
supposition
of
an
eternal
being
of
the
first
individual
Man
and
Woman
that
had
their
being
by
eternal
Creation
,
we
shall
fall
into
a
supposition
of
something
that
was
not
in
truth
Man
.
And
therefore
,
as
according
to
the
Doctrine
of
Moses
and
the
Truth
,
Adam
the
first
created
Man
,
though
consisting
of
a
composition
intrinsecally
dissolvable
,
had
he
continued
in
Innocence
,
should
or
might
have
held
by
the
continued
Influx
of
the
Divine
Will
and
Power
a
state
of
immortality
and
indissolubleness
of
his
Composition
;
yet
as
to
the
Essentials
of
his
nature
,
and
the
Integrals
thereof
,
he
should
have
been
and
continued
like
other
Men.
And
therefore
those
first
imaginary
eternal
Individuals
,
the
Root
of
Mankind
,
should
have
consisted
of
Flesh
and
Blood
and
Mind
and
Soul
and
Body
as
other
Men
do
,
they
must
have
the
support
of
their
Lives
by
receiving
of
nourishment
,
by
digesting
thereof
according
to
the
various
process
of
Digestion
as
we
do
,
they
must
draw
in
their
Breath
or
Air
and
emit
it
again
as
we
do
,
they
must
have
had
the
like
successive
motion
of
the
Heart
and
the
like
circulation
of
their
Blood
as
we
have
,
the
like
local
motion
of
their
Bodies
,
the
like
variation
and
succession
of
Thoughts
as
we
have
;
and
though
the
supposed
Eternity
of
them
should
have
excluded
from
them
corruption
or
dissolution
in
that
vast
Period
of
Eternity
,
yet
even
that
duration
of
his
must
be
in
this
respect
like
ours
,
that
it
was
a
successive
duration
,
a
duration
that
was
measured
out
by
the
supposed
coexistence
of
the
eternal
succession
of
days
,
and
months
,
and
years
;
And
such
a
duration
,
as
though
there
had
been
no
such
collateral
or
coextended
extrinsick
measure
,
yet
it
was
intrinsecally
successive
,
and
not
indivisible
,
because
he
was
in
his
nature
a
corporeal
successive
Being
as
well
as
we
;
and
as
we
in
the
very
Constitution
of
our
Automaton
have
certain
successive
gradual
marks
and
signs
and
operations
,
whereby
though
there
were
no
external
successive
measure
,
by
comparison
whereto
the
succession
of
our
duration
might
appear
,
as
the
Motion
of
the
Heavens
and
Heavenly
Bodies
,
and
the
like
;
yet
by
those
connatural
successive
marks
and
signs
our
beings
and
durations
would
be
measured
,
and
the
successions
thereof
would
appear
;
as
the
vicissitudes
of
Respiration
,
the
Pulses
,
Palpitations
of
our
Hearts
,
the
variety
and
succession
of
acts
of
Sensation
,
the
succession
of
our
Thoughts
and
Cogitations
;
whereby
it
is
apparent
we
have
not
only
intrinsecal
marks
and
distinctions
of
our
successive
duration
,
but
also
that
our
operations
are
various
:
I
do
,
I
think
and
speak
that
to
day
which
I
did
not
yesterday
,
the
number
of
my
Respirations
or
Pulses
were
thus
many
yesterday
,
and
as
many
to
day
,
and
it
may
be
more
,
upon
the
variety
happening
in
my
Body
by
local
motion
,
repletion
,
or
any
casual
perturbation
.
And
as
all
this
I
find
in
my self
and
other
men
,
so
I
must
needs
conclude
the
very
like
was
in
these
first
Individuals
that
are
supposed
to
be
eternal
:
For
though
they
had
(
ex
suppositione
)
an
immortality
and
preservation
from
putrefaction
or
corruption
by
the
eternal
and
continued
influx
of
the
Divine
Goodness
and
Power
,
yet
they
were
not
in
a
state
of
perfect
immutability
in
their
actions
,
operations
,
or
existence
:
For
then
we
must
suppose
them
not
to
have
been
Humane
Creatures
,
but
Gods
,
or
at
least
Angels
;
which
nevertheless
are
not
wholly
exempt
from
their
degrees
of
mutability
and
variation
,
at
least
in
their
intrinsick
operations
:
it
being
the
sovereign
Prerogative
of
Almighty
God
only
,
to
be
without
variableness
or
shadow
of
change
.
And
now
I
shall
not
inquire
what
are
become
of
those
eternal
pair
of
first
Parents
,
where
they
are
,
or
if
they
are
dead
,
how
it
came
to
pass
they
could
weather
and
stand
the
shock
of
an
eternal
duration
,
and
yet
be
at
any
time
subject
to
a
dissolution
.
It
may
be
said
they
were
translated
into
Heaven
,
or
possibly
they
may
be
since
dead
,
the
Divine
Beneficence
subducting
in
this
or
that
point
of
time
that
Influence
which
it
communicated
from
the
time
of
their
first
Creation
,
whereby
they
were
kept
in
a
state
of
immortality
till
that
moment
of
the
subduction
thereof
wherein
they
began
to
undergo
the
common
Laws
of
Dissolution
.
But
I
do
say
that
there
is
the
same
impossibility
that
any
corporeal
Individual
of
such
a
Make
and
Constitution
as
Man
is
,
should
be
eternal
in
hoc
individuo
,
as
there
is
in
the
eternal
succession
of
several
Individuals
:
Such
a
kind
of
duration
cannot
be
sustained
by
succession
of
Humane
Individuals
,
much
less
can
it
be
sustained
by
any
single
Individual
of
Humane
Nature
.
1.
The
same
absurdities
and
impossibilities
would
follow
upon
the
admission
of
the
Eternity
of
one
single
Humane
Individual
as
of
successive
;
because
that
Individual
hath
necessarily
a
concomitant
succession
of
interpolated
Motions
,
namely
,
the
Pulses
of
the
Heart
,
and
the
successive
Motions
of
Respiration
,
and
divers
others
.
All
which
will
produce
multitudes
uncapable
of
Infinitude
,
as
much
as
the
several
individuals
of
Mankind
.
And
among
all
these
Pulses
and
Respirations
some
one
will
be
necessarily
,
infinitely
,
actually
distant
from
some
other
Pulse
within
the
limits
of
time
,
whereupon
all
those
former
heaps
of
incongruities
and
impossibilities
before
observed
will
be
consequential
.
2.
It
is
impossible
that
any
Being
can
be
eternal
with
successive
eternal
Physical
changes
,
or
variety
of
states
or
manner
of
existency
naturally
and
necessarily
concomitant
unto
it
.
But
if
we
should
suppose
any
one
one
Man
eternal
,
yet
he
must
in
the
very
constitution
of
his
being
necessarily
have
Physical
changes
and
variety
of
states
and
manners
of
existence
accompanying
him
,
or
else
we
must
unman
him
,
and
make
him
another
thing
:
Therefore
no
individual
Man
can
be
eternal
.
The
Major
Proposition
is
evident
to
any
that
consider
it
.
For
let
us
suppose
the
first
Man
created
eternally
in
a
state
of
Childhood
,
Youth
,
or
Rest
,
it
is
necessary
that
he
continue
eternally
in
that
state
,
and
the
first
moment
he
moves
or
alters
that
state
,
must
be
on
this
side
the
uttermost
limits
or
compass
of
Eternity
,
namely
,
within
such
a
compass
as
is
finitely
distant
from
this
hour
,
for
two
Causes
:
Because
Rest
must
needs
be
antecedent
to
his
Motion
,
his
Childhood
antecedent
to
his
Youth
,
and
that
to
his
Manhood
;
and
therefore
if
his
Rest
,
Childhood
,
or
Youth
were
eternal
,
his
motion
or
alteration
of
his
state
cannot
be
eternal
,
for
then
this
contradictory
Proposition
should
be
true
,
That
Man
did
eternally
rest
and
eternally
move
,
or
which
is
all
one
,
eternally
move
and
eternally
not
move
,
for
Rest
in
Bodies
is
but
an
absence
or
privation
of
Motion
:
That
he
was
eternally
a
Child
,
eternally
a
Youth
,
and
eternally
a
grown
Man
.
But
let
us
suppose
that
it
were
possible
that
he
might
be
created
eternally
in
a
state
of
Rest
,
or
yet
in
some
determinate
point
within
the
extent
of
Eternity
he
should
begin
to
move
,
that
interval
that
anteceded
his
Motion
must
be
either
in
a
finite
or
infinite
distance
from
us
:
If
we
should
suppose
it
infinite
,
we
contradict
our selves
;
for
we
shall
make
the
first
Motion
eternal
,
and
consequently
infinitely
distant
from
us
;
and
yet
to
have
a
beginning
,
and
such
a
beginning
that
was
infinitely
later
than
the
Eternity
of
Rest
.
And
if
we
shall
suppose
the
interval
between
the
first
imaginary
beginning
of
that
Rest
and
the
beginning
of
that
Motion
,
finite
,
(
suppose
for
the
purpose
,
the
time
of
a
Month
)
then
we
shall
upon
the
very
same
account
make
the
beginning
of
that
Motion
to
be
less
than
eternal
,
because
begun
a
Month
after
what
was
eternal
;
and
consequently
also
we
shall
make
the
beginning
of
that
Rest
to
be
not
eternal
,
because
that
first
Motion
having
a
beginning
after
Eternity
,
could
not
be
eternal
;
nor
consequently
the
beginning
of
that
Rest
could
not
be
eternal
,
for
,
ex
suppositione
,
it
is
but
a
Month
ancienter
than
that
Motion
,
which
was
not
eternal
:
and
a
finite
duration
added
to
a
finite
duration
cannot
make
an
infinite
duration
:
Therefore
if
Man
,
ex
suppositione
,
were
created
in
any
state
whether
of
Motion
or
Rest
,
Childhood
,
Youth
,
full
grown
Age
,
or
whatever
other
state
it
be
,
he
must
necessarily
so
persist
an
infinite
duration
,
and
if
he
undergo
any
alteration
from
that
state
,
that
alteration
must
be
in
time
,
or
of
a
puisne
date
to
Eternity
.
The
second
Proposition
is
this
;
That
Man
in
his
very
Constitution
is
such
,
that
there
is
uncessantly
and
naturally
concomitant
with
him
Physical
changes
,
and
a
variety
of
states
and
real
changes
,
without
which
he
would
be
in
vain
,
and
indeed
he
could
not
be
what
he
must
be
supposd
to
be
,
namely
,
essentially
a
Man
.
It
hath
been
heretofore
shewn
what
great
variety
of
Motions
and
Alterations
do
necessarily
accompany
his
very
Constitution
,
and
let
any
Man
but
think
with
himself
what
a
kind
of
thing
Man
would
be
during
all
that
immense
abyss
of
his
first
being
,
if
he
be
supposed
eternally
and
unchangeably
resting
,
unchangeably
moving
,
eternally
and
unchangeably
a
Child
,
a
Youth
,
a
full
grown
Man
,
or
any
other
determinate
unchangeable
state
.
As
we
have
before
observed
,
though
we
should
admit
a
possibility
of
an
eternal
Creation
of
Man
or
of
any
created
Being
whatsoever
,
we
must
suppose
him
created
under
some
of
the
conditions
which
are
incident
to
an
individual
nature
;
he
must
be
created
in
some
determinate
ubi
,
and
in
some
determinate
situs
and
state
;
he
must
be
created
in
Rest
or
in
Motion
,
a
Child
,
or
a
Youth
,
or
a
full
grown
Man
:
This
Man
,
unless
he
put
off
his
nature
,
must
in
some
finite
or
limited
time
at
least
after
the
eternal
imaginary
moment
of
his
Being
move
locally
,
or
with
the
Motions
of
alteration
,
augmentation
,
growth
or
decay
.
These
and
the
like
Motions
are
,
upon
the
account
of
his
Constitution
,
necessarily
incident
to
him
within
certain
ordinary
Periods
,
and
are
connatural
to
his
very
Constitution
.
And
therefore
it
is
irrational
,
and
indeed
impossible
that
this
created
Man
should
eternally
be
in
a
state
of
Rest
without
Motion
,
without
Alteration
,
Augmentation
,
Diminution
;
and
yet
thus
he
must
be
conceived
to
be
,
if
he
were
eternally
made
:
If
once
we
admit
a
variation
from
the
state
of
his
Creation
,
that
variation
must
be
necessarily
after
an
eternal
and
infinite
duration
,
and
therefore
within
the
compass
of
Time
:
If
this
Man
should
be
conceived
to
move
or
alter
his
condition
within
a
year
,
nay
a
million
of
years
after
his
Creation
,
his
Creation
could
not
be
eternal
,
because
his
Creation
would
be
antecedent
to
that
first
alteration
but
a
finite
time
;
and
that
first
alteration
could
not
be
eternal
,
but
within
the
compass
of
a
finite
time
;
and
consequently
his
Creation
anteceding
that
first
alteration
by
a
finite
time
could
not
be
eternal
,
or
of
an
infinite
distance
from
the
time
wherein
I
write
:
And
consequently
this
Creation
of
Man
is
not
,
cannot
be
eternal
,
because
Man
in
his
very
Constitution
hath
the
necessary
concomitants
of
those
alterations
that
are
inconsistent
with
an
eternal
duration
,
and
such
as
he
cannot
be
without
,
according
to
the
very
intrinsick
fabrick
of
his
native
Constitution
one
Week
,
much
less
an
eternal
duration
.
Again
,
the
truth
is
,
the
very
Supposition
of
eternal
Creation
of
any
Being
essentially
distinguished
from
Almighty
God
is
a
perfect
contradiction
in
it self
:
That
which
is
eternal
,
is
that
which
is
without
beginning
;
that
which
is
created
,
hath
necessarily
a
beginning
,
although
by
Creation
.
But
I
shall
not
prosecute
this
any
farther
,
the
Supposition
of
any
individual
of
Mankind
eternally
created
is
so
absurd
that
it
deserves
not
half
the
words
that
have
been
used
about
it
:
But
I
have
not
been
so
prolix
in
it
for
the
sake
of
the
Supposition
it self
,
but
rather
because
it
gives
a
fair
opportunity
of
clearing
of
some
things
which
could
not
be
so
aptly
done
otherwise
.
And
upon
all
this
that
hath
been
said
,
although
it
should
be
admitted
that
there
were
an
eternal
being
of
a
first
Man
and
a
first
Woman
,
yet
it
were
impossible
in
Nature
that
the
Generations
of
Men
should
be
infinite
;
and
this
appears
upon
the
Reasons
here
given
,
and
likewise
upon
the
former
Consideration
of
the
impossibility
of
the
Eternity
of
Mixed
Bodies
.
For
it
is
absolutely
necessary
that
there
be
an
interval
between
the
first
existence
of
the
first
created
Parents
of
Mankind
and
the
production
of
any
descendent
from
them
by
ordinary
course
of
procreation
or
generation
:
For
such
a
production
cannot
by
any
possibility
be
as
ancient
as
the
producents
;
though
Creation
may
be
instantaneous
,
yet
Generation
in
its
first
inception
,
complement
and
perfection
,
cannot
be
instantaneous
.
Ideóque
necesse
est
ut
primus
homo
per
procreationem
sive
naturalem
generationem
productus
,
per
novem
menses
integros
post
primam
conceptionem
in
utero
lateat
,
&
demum
post
ejusdem
in
lucem
editionem
,
per
omnes
gradus
infantiae
,
pueritiae
,
juventutis
,
ad
complementum
maturioris
aetatis
deveniat
:
unde
etiam
necesse
est
ut
primus
homo
per
generationem
,
posterior
sit
primis
hominibus
per
creationem
,
per
spatium
ad
minus
novem
mensium
.
Unde
si
daretur
primos
humani
generis
parentes
extitisse
per
aeternam
creationem
,
impossibile
est
primos
homines
ex
iisdem
prognatos
extitisse
per
aeternam
generationem
;
parentum
enim
existentia
praecedere
debet
existentiam
filii
,
aliter
filius
per
generationem
&
pater
in
suis
positivis
existentiis
erunt
aequè
antiqui
,
utrique
aeterni
:
Et
si
detur
existentia
patris
(
licet
non
sub
ea
relatione
)
ante
existentiam
filii
,
filii
existentiâ
principium
habeat
necesse
est
posterius
existentiâ
patris
,
&
sic
non
aequè
antiquum
,
&
consequenter
nec
aeternum
.
Upon
the
whole
matter
,
I
do
conclude
,
That
although
the
Creation
of
the
common
Parents
of
Mankind
might
be
de
facto
a
very
long
time
since
,
nay
although
there
can
be
no
imaginable
time
nor
imaginable
point
wherein
the
Creation
of
the
Individuals
might
not
have
been
by
the
Divine
Power
;
nor
no
imaginable
point
but
that
the
Creation
of
the
World
or
Mankind
might
have
been
sooner
,
if
the
Divine
Will
had
been
so
pleased
,
(
for
that
denotes
only
a
possibility
of
pre-existence
sooner
than
it
was
,
if
the
infinite
Agent
had
so
pleased
,
and
not
an
actual
Eternity
)
yet
it
is
not
possible
in
the
nature
of
the
thing
that
Mankind
or
any
other
created
Being
,
that
hath
succession
either
continued
or
discrete
necessarily
accompanying
it
,
should
sustain
an
actual
,
eternal
,
and
consequently
infinite
duration
.
CAP.
VI.
Certain
Objections
against
the
Truths
formerly
delivered
,
and
against
the
Reasons
given
in
proof
thereof
,
with
their
Solutions
.
THere
are
certain
considerable
Objections
against
those
things
that
are
delivered
in
the
precedent
Chapters
,
and
against
the
concludency
or
evidence
of
those
Reasons
,
these
I
have
delivered
over
to
this
Chapter
.
The
First
Objection
is
thus
:
That
Eternity
,
and
Infinite
,
and
the
notions
thereof
are
too
large
for
our
Understanding
,
and
we
are
lost
when
we
go
about
to
frame
Conceptions
of
them
;
and
all
our
Argumentations
touching
them
are
inevident
and
unconcludent
,
because
our
Understanding
being
but
a
finite
power
is
capable
only
of
finite
Objects
,
and
that
the
media
whereby
we
go
about
to
evince
any
thing
must
needs
be
finite
,
or
otherwise
they
are
not
comprehensible
by
us
,
and
therefore
wholly
disproportionate
to
frame
Conclusions
touching
an
Object
that
of
all
hands
is
agreed
to
be
infinite
;
our
Faculties
are
proportionate
to
those
Objects
that
are
derived
to
us
by
the
help
and
instrumentality
of
Sense
,
either
immediately
,
or
at
least
mediately
,
and
therefore
are
not
proportioned
to
the
nature
of
Eternity
and
Infinitude
.
And
therefore
our
Reasoning
touching
these
matters
is
as
if
he
that
were
born
blind
should
Philosophize
touching
Light
or
Colours
,
whereunto
he
hath
not
,
nor
never
had
a
Faculty
accommodate
.
I
answer
,
It
is
true
that
there
is
something
which
I
may
call
Positive
in
the
conception
of
Eternal
or
Infinite
,
which
the
Understanding
cannot
master
.
But
since
it
is
very
plain
that
all
things
in
the
World
come
under
the
distribution
of
finite
or
infinite
,
or
that
which
hath
a
beginning
,
or
that
which
hath
not
a
beginning
and
is
consequently
eternal
;
If
I
can
(
as
most
certainly
I
may
)
have
a
conception
of
what
is
finite
,
and
what
are
the
Laws
and
necessary
Connexions
of
it
,
I
can
by
that
Notion
conclude
that
whatsoever
is
finite
,
or
that
must
be
under
the
Laws
and
Rules
of
finite
Beings
,
cannot
be
infinite
:
I
have
a
Globe
in
my
Hand
,
though
I
know
not
the
Eternity
,
yet
I
know
that
whatsoever
hath
or
must
necessarily
have
limits
or
fines
,
is
not
,
cannot
be
infinite
,
and
therefore
this
Globe
cannot
be
infinite
:
And
if
I
can
find
in
any
other
thing
a
parity
of
Reason
,
I
do
and
may
remove
infiniteness
from
it
as
reasonably
and
evidently
as
I
do
from
this
Globe
I
hold
,
or
this
Hour
I
write
,
or
this
Life
I
live
:
I
do
therefore
certainly
know
that
whatsoever
is
limited
or
bounded
by
somewhat
that
necessarily
anteceded
it
,
cannot
be
eternal
.
I
do
not
determin
what
Eternal
or
Infinite
is
in
the
Positive
nature
of
it
,
only
I
remove
Infinitude
from
what
I
find
to
be
necessarily
finite
;
and
determin
,
that
whatsoever
hath
bounds
or
limits
to
it
,
is
quid
finitum
,
and
not
quid
non
finitum
;
and
whatsoever
hath
necessarily
a
beginning
is
quid
temporale
,
and
not
quid
aeternum
:
And
all
my
endeavour
hath
been
to
shew
that
the
things
before
disputed
are
and
needs
must
be
of
such
a
nature
as
comes
under
the
notion
of
what
I
know
,
namely
,
finitum
or
temporale
;
and
not
under
the
negation
thereof
,
namely
,
infinitum
,
or
non
finitum
,
or
fine
principio
.
2.
Object
.
That
by
denying
the
possibility
at
least
of
Eternity
to
created
successive
Beings
,
I
put
a
restraint
to
the
infinite
Goodness
of
God
,
who
thereby
is
straitned
in
the
communication
of
his
Goodness
,
coeternal
to
his
being
,
which
is
part
of
his
Divine
Perfection
;
and
also
to
the
extent
of
his
Power
and
Omnipotence
:
which
is
too
bold
and
adventurous
.
I
answer
,
Touching
the
Goodness
of
God
,
and
the
necessity
of
his
communication
thereof
,
I
have
before
said
enough
in
the
Second
Chapter
,
I
shall
not
repeat
it
:
But
as
touching
the
other
restraint
upon
his
Omnipotence
,
I
say
,
the
denying
of
Power
in
God
to
make
a
Creature
,
especially
a
successive
created
Nature
as
ancient
as
himself
,
is
no
more
a
derogation
from
his
Power
,
than
to
deny
him
Power
to
make
a
Creature
as
great
,
and
as
good
,
and
as
powerful
as
himself
:
The
Infiniteness
of
his
Duration
is
a
part
of
the
Divine
Perfection
(
in
my
judgment
)
incommunicable
to
any
created
Being
,
and
it
is
part
of
the
eminence
,
and
excellence
,
and
transcendence
of
that
Divine
Perfection
,
as
well
as
others
that
are
not
communicable
to
any
created
Being
.
But
secondly
,
Suppose
that
Eternity
might
be
communicated
to
any
created
Being
,
as
for
the
purpose
,
to
the
more
pure
Mental
Natures
,
yet
I
do
not
disparage
the
Omnipotence
of
God
when
I
say
it
is
not
communicable
to
a
successive
Being
that
is
in
fluxu
;
not
for
want
of
Power
in
God
,
but
for
want
of
Capacity
in
the
nature
of
the
thing
to
sustain
such
a
duration
upon
the
intrinsecal
discongruity
of
the
one
to
the
other
:
It
would
not
be
a
derogation
to
the
Divine
Omnipotence
,
to
deny
that
the
Diagonal
of
a
Square
should
be
commensurate
in
length
to
the
Sides
;
for
the
nature
of
the
thing
will
not
bear
it
.
3.
Object
.
But
a
late
Author
hath
with
ostentation
enough
produced
an
Argument
whereby
all
those
Reasons
and
Instances
concerning
the
impossibility
and
absurdity
of
infinite
Generations
,
infinite
Individuals
,
and
infinite
Motion
supposed
to
have
actually
existed
,
are
easily
discharged
;
and
therefore
he
concludes
,
that
notwithstanding
all
that
hath
been
said
,
the
Generations
of
Men
might
have
been
actually
eternal
,
and
that
there
may
be
infinite
numbers
of
successive
Men
,
Generations
and
Revolutions
,
and
that
consequently
it
is
not
repugnant
that
infinite
may
be
greater
than
infinite
;
that
there
be
infinite
Days
,
and
Years
,
and
Men
,
and
yet
in
that
infinite
365
times
more
Days
than
Years
,
yet
both
infinite
;
the
number
of
Men
infinite
,
and
yet
the
number
of
their
Hands
or
Eyes
double
to
the
number
of
the
Men
:
That
the
Supposition
that
these
are
contradictions
,
are
but
mistakes
and
delusions
of
our
Understanding
not
able
well
to
digest
the
business
of
Eternal
,
Immense
,
or
Infinite
.
And
this
he
thinks
he
proves
by
two
principal
Instances
which
he
thinks
are
unquestionable
.
1.
That
there
is
and
would
be
such
a
thing
as
Duration
,
and
that
duration
would
be
successive
though
there
were
no
being
in
rerum
natura
,
which
he
calls
tempus
aeternum
.
2.
That
there
is
unquestionably
an
infinite
Space
actually
:
And
yet
all
these
imaginary
consequences
and
absurdities
follow
upon
that
Supposition
,
which
are
urged
as
the
Reasons
against
the
successive
eternal
duration
of
Individuals
above
mentioned
:
For
in
that
infinite
space
there
are
infinite
Miles
and
infinite
Leagues
,
and
yet
thrice
so
many
Miles
as
Leagues
:
The
extent
at
both
the
extremes
of
East
and
West
infinite
;
yet
each
extreme
divided
,
infinite
:
and
many
such
the
like
Instances
,
which
yet
notwithstanding
avoid
not
the
truth
of
an
infinite
extension
.
To
this
I
answer
briefly
in
this
place
,
(
for
I
have
elsewhere
examined
at
large
the
truth
of
both
these
Hypotheses
)
I
do
in
the
first
place
premise
,
That
as
the
excess
(
as
I
may
call
it
)
of
Being
,
namely
Infinitude
,
is
difficult
to
apprehend
;
so
the
defect
of
Being
,
namely
Nothing
,
is
very
difficult
to
apprehend
:
When
we
go
about
to
apprehend
simple
Nothing
,
yet
our
Imagination
clothes
it
with
something
like
Existence
,
and
gives
imaginary
being
to
Nothing
,
before
we
can
come
to
shape
a
thought
concerning
it
.
And
certainly
Duration
and
Space
are
in
themselves
relative
to
something
that
doth
durare
,
and
something
that
is
spatiatum
,
namely
,
something
extended
:
And
if
any
(
thing
I
cannot
say
)
but
if
any
Conceptible
is
more
nothing
than
another
,
Duration
without
a
thing
that
dureth
,
and
Space
without
a
thing
that
is
extended
in
it
,
is
the
veriest
,
the
absolutest
Nothing
that
can
be
:
While
they
are
in
conjunction
with
the
thing
that
sustains
them
,
they
are
the
meanest
Being
that
is
,
for
they
are
but
modes
of
being
;
and
therefore
when
the
things
that
must
sustain
them
are
not
,
they
are
the
purest
nothing
that
can
undergo
the
notion
of
Nothing
.
To
say
there
is
a
duration
,
whether
successive
,
or
permanent
,
or
indivisible
,
when
there
is
nothing
that
doth
sustain
that
duration
,
is
a
Phantasm
of
Nothing
under
the
notion
of
Something
:
For
it
is
most
apparent
to
any
man
that
will
but
lay
aside
the
Phantasm
,
That
the
duration
of
every
thing
is
diversified
in
relation
to
it self
,
according
to
the
nature
of
the
thing
that
endures
;
and
though
it
coexists
with
a
thing
that
appropriates
another
kind
of
duration
,
as
suitable
to
its
being
,
yet
it
retains
still
its
own
duration
,
as
appropriate
to
it self
.
Thus
the
duration
of
the
glorious
God
is
another
kind
of
duration
than
that
of
Motion
or
Bodies
,
and
yet
it
coexists
with
that
duration
.
Nay
possibly
the
duration
of
a
permanent
Being
(
we
will
take
it
,
a
piece
of
Gold
)
hath
another
kind
of
duration
than
that
of
Motion
,
that
is
successive
:
So
that
all
the
notion
that
we
have
of
Duration
without
relation
to
something
that
endures
,
is
a
fiction
that
the
Understanding
takes
up
,
and
the
Image
whereby
it
conceives
it
,
is
partly
by
the
successiveness
of
its
own
operations
,
and
partly
by
those
external
measures
that
it
finds
in
Motion
,
rendred
a
successive
Nature
,
and
pars
post
partem
:
And
thus
the
imaginative
Understanding
dresseth
up
a
Nothing
,
namely
,
Duration
without
a
thing
that
endures
,
and
then
attributes
to
it
what
she
finds
in
her self
,
and
the
things
she
converseth
with
,
namely
Succession
;
when
really
there
is
no
such
thing
as
duration
or
successive
duration
,
unless
there
is
something
that
doth
so
endure
.
And
that
this
is
nothing
else
but
a
creature
of
the
Imagination
appears
by
this
:
No
man
alive
can
suppose
that
there
is
any
existence
of
duration
that
is
to
be
a
thousand
years
hence
,
it
rests
meerly
in
possibility
;
yet
the
Imagination
will
dress
up
that
future
duration
under
certain
proportions
that
it
borrows
from
the
things
it
sees
and
converseth
with
.
And
what
is
said
of
Duration
without
a
Body
that
dures
,
is
in
truth
to
be
said
of
Space
without
a
Body
to
which
it
relates
,
and
therefore
well
called
spatium
imaginarium
.
But
without
relation
to
some
Body
,
there
can
be
no
actual
Space
;
for
Space
is
a
term
meerly
of
relation
to
something
that
is
spatiatum
.
But
then
comes
in
the
Author
,
and
brings
Lucretius
with
him
,
and
tells
us
,
that
before
the
World
was
there
was
Space
,
or
otherwise
how
could
there
be
room
for
the
Universe
unless
there
were
space
to
receive
it
:
and
supposeth
that
if
an
Archer
were
upon
the
convex
Superficies
of
the
Heaven
there
would
be
space
for
him
,
and
if
he
shot
his
Arrow
upward
,
there
would
be
space
for
that
Arrow
to
fly
,
or
else
the
Arrow
would
not
move
from
the
string
.
And
all
this
is
very
true
,
and
yet
it
proves
nothing
of
real
Space
beyond
the
confines
and
relation
of
Bodies
.
But
as
in
relation
to
the
infinite
active
Power
of
God
,
nothing
had
(
as
it
were
)
a
passive
potentiality
to
be
something
,
to
be
a
Body
,
to
be
a
World
;
so
consequently
nothing
had
a
potentiality
,
as
I
may
call
it
,
to
become
Space
when
the
World
was
made
,
and
together
with
the
production
of
Body
there
was
a
production
of
Space
:
As
if
at
this
day
in
the
sunshine
there
should
be
produced
an
opacous
Body
,
together
with
it
the
shadow
would
be
produced
:
and
as
the
shadow
,
though
really
nothing
when
there
was
no
opacous
Body
,
had
a
kind
of
potentiality
to
be
,
upon
the
existence
of
that
Body
;
so
this
abyss
of
Nothing
had
a
kind
of
potentiality
to
be
Space
,
when
something
was
produced
to
which
it
might
have
relation
,
as
quid
spatiatum
.
And
the
same
Answer
is
most
clearly
evident
,
as
to
Lucretius
his
Archer
.
There
was
nothing
,
and
therefore
no
space
,
till
the
Archer
came
to
the
convex
of
the
uppermost
Heaven
,
but
only
a
potentiality
,
if
I
may
so
call
it
,
to
receive
him
when
he
was
there
;
and
when
he
shot
up
his
Arrow
,
that
space
that
really
was
not
before
,
but
only
potentially
to
serve
a
Body
when
it
comes
there
,
now
becomes
space
for
the
flight
and
return
of
his
Arrow
;
but
when
it
was
returned
,
now
the
space
no
more
existed
for
the
Arrow
,
nor
for
the
Archer
after
his
coming
from
the
convex
of
the
highest
Heaven
:
so
that
though
nothing
may
be
space
when
it
hath
a
Body
to
which
it
may
relate
,
yet
till
that
relation
it
is
not
space
,
but
nothing
.
And
certainly
that
which
imposeth
upon
persons
to
assert
an
infinite
Space
,
is
this
:
Their
Imagination
and
Phantasie
doth
first
create
a
Phantasm
,
that
doth
subire
vices
corporis
,
and
they
fill
an
imaginary
space
or
an
imaginary
extension
with
that
Phantasm
,
and
then
indeed
they
have
got
an
imaginary
space
;
I
say
,
their
Phantasie
and
Imagination
follows
the
conception
of
the
imaginary
space
with
an
imaginary
extension
,
either
supposing
the
World
infinitely
extended
,
or
else
fancying
the
Archer
and
the
Arrow
,
and
when
that
is
handsomly
fancied
,
the
Phantasm
it self
doth
effectually
in
the
Imagination
serve
the
turn
to
make
up
a
relation
between
a
Body
and
it
,
though
really
there
be
neither
infinite
Body
,
nor
infinite
Space
,
till
the
Body
comes
to
give
it
its
relation
.
And
if
men
will
needs
be
concluding
,
that
because
I
cannot
deliver
my self
from
the
apprehension
of
space
ultra
pomoeria
coeli
,
therefore
it
must
be
supposed
really
to
be
;
we
shall
find
another
imagination
hardly
able
to
deliver
it self
from
the
apprehension
of
something
beyond
the
last
Heavens
,
and
again
something
beyond
that
,
because
it
cannot
frame
to
it self
an
apprehension
of
nothing
,
or
of
any
space
to
be
without
a
Body
in
it
;
and
so
upon
the
same
reason
prove
the
World
infinitely
extended
.
And
yet
I
appeal
to
the
Phantasie
of
these
very
men
which
either
suppose
an
infinite
empty
Space
,
or
an
infinite
World
,
whether
they
can
bring
their
Imagination
to
such
a
discipline
as
to
suppose
this
Infinitude
all
together
,
but
are
fain
to
go
on
from
one
step
to
another
,
and
to
think
first
of
a
space
larger
than
the
Heavens
,
and
then
of
a
space
larger
than
that
,
and
so
gradually
;
so
that
if
Imagination
should
be
a
sufficient
medium
to
prove
a
real
existence
,
it
would
only
prove
an
indefinite
space
or
extension
,
not
a
space
or
extension
actually
infinite
;
for
Imagination
will
never
be
able
per
saltum
to
conceive
actually
Infinite
,
nor
without
an
Image
of
Existence
to
conceive
that
which
actually
is
not
.
Therefore
it
seems
to
me
to
be
too
precarious
an
Argumentation
against
the
strong
evidence
of
Reason
,
to
prove
the
existence
of
an
infinite
Space
or
infinite
Body
,
barely
by
bold
affirming
it
;
or
because
a
man's
Phantasie
,
or
Imagination
,
or
Intellect
being
accustomed
to
the
knowledge
only
of
things
extended
and
real
space
,
cannot
deliver
it self
from
the
thought
of
an
imaginary
space
or
extent
,
though
there
were
nothing
in
the
World
to
sustain
it
.
And
upon
this
account
a
late
Excellent
Author
hath
used
a
very
incongruous
medium
to
prove
a
most
certain
and
important
Truth
,
namely
,
the
existence
of
God
,
because
there
was
really
a
Space
before
the
World
was
created
:
Whereas
first
of
all
,
there
could
be
no
Space
without
a
Body
;
and
secondly
,
if
there
could
be
such
a
Space
,
it
were
of
a
divisible
existence
,
which
could
hold
no
proportion
with
the
indivisible
nature
of
the
glorious
God
;
Space
being
quid
extensum
,
and
divisible
;
but
the
Essence
of
God
purely
spiritual
and
indivisible
,
and
equally
immense
,
whether
there
were
a
World
or
no
World
,
Space
or
no
Space
.
4.
The
Fourth
Objection
is
this
:
That
it
seems
that
it
is
not
inconsistent
that
one
Infinite
should
be
larger
than
another
,
and
yet
both
infinite
:
Instances
may
be
given
of
two
kinds
;
1.
One
Infinite
in
Intension
may
be
larger
than
another
;
there
are
degrees
of
perfection
in
Created
Natures
,
a
Brute
is
more
perfect
than
a
Vegetable
,
and
a
Man
more
perfect
than
a
Brute
;
and
an
Angel
more
perfect
than
a
Man
,
and
one
Angel
more
perfect
than
another
,
at
least
gradually
;
and
consequently
the
Perfection
of
Almighty
God
must
more
infinitely
exceed
the
perfection
of
a
Man
than
it
doth
of
an
Angel
,
and
more
infinitely
exceed
the
perfection
of
an
Angel
of
an
inferiour
Order
than
an
Angel
of
the
supremest
Order
,
and
yet
He
infinitely
exceeds
the
perfection
of
the
most
perfect
Angel
.
2.
In
Extension
,
or
somewhat
analogal
to
it
:
Certainly
〈◊〉
the
Eternal
God
had
an
eternal
duration
the
first
moment
that
he
had
Created
the
World
as
he
hath
now
,
and
yet
with
Humility
and
Reverence
in
so
great
a
Mystery
,
we
may
say
,
and
that
truly
,
that
he
hath
endured
at
this
day
above
five
thousand
years
longer
than
he
had
endured
at
the
Creation
of
the
World
:
so
that
it
is
not
repugnant
to
the
nature
of
Eternity
to
be
longer
or
shorter
.
I
answer
,
That
for
the
obviating
of
this
difficulty
I
have
willingly
declined
that
Instance
against
the
eternal
succession
of
Mankind
that
purely
consists
upon
the
account
of
additional
accessions
to
the
latter
end
,
as
I
may
call
it
,
of
Eternal
Duration
.
But
first
,
I
say
that
this
answers
not
at
all
the
Reason
given
,
the
stress
whereof
rests
not
upon
the
incompetibility
of
an
excess
of
one
Infinitude
above
another
either
in
Intension
or
Extension
,
but
the
incompetibility
of
any
multitude
to
be
infinite
;
because
it
is
impossible
that
any
number
or
multitude
can
be
infinite
if
there
can
be
another
multitude
or
number
given
that
exceeds
it
,
which
will
fall
out
in
the
successive
Individuals
and
Generations
of
Men
:
But
the
glorious
God
,
as
he
is
most
simply
and
indivisibly
One
,
and
all
his
Perfections
essentially
and
indivisibly
the
same
with
his
most
One
and
indivisible
Being
;
so
the
infinite
excesses
both
of
his
Essential
Perfections
and
of
his
Eternal
Duration
beyond
all
other
Beings
,
are
not
measurable
by
multitude
or
number
of
degrees
or
successive
moments
,
which
would
in
it self
imply
either
parts
or
divisibility
,
but
exceeds
them
all
by
an
infinite
interval
that
neither
hath
nor
can
have
any
bounds
or
limits
:
As
his
Perfection
is
infinitely
greater
than
the
perfection
of
a
Man
,
so
it
is
infinitely
greater
than
the
perfection
of
an
Angel
;
and
were
it
not
infinitely
greater
than
the
perfection
of
an
Angel
,
it
could
not
be
infinitely
greater
than
the
perfection
of
a
Man
,
because
the
intensive
distance
between
the
perfection
of
an
Angel
and
of
a
Man
is
but
finite
:
And
therefore
though
that
interval
between
an
Angelical
and
a
Humane
perfection
be
subducted
out
of
the
extent
of
the
Divine
Perfection
,
still
the
extent
of
the
Divine
Perfection
is
infinite
;
for
what
is
so
subtracted
or
subducted
out
of
the
extent
of
the
Divine
Perfection
,
leaves
still
a
Quotient
,
if
I
may
so
call
it
,
Infinite
.
Secondly
,
That
which
gives
a
clear
Answer
to
the
Instance
is
this
:
The
Perfection
of
Almighty
God
is
a
Primitive
Essential
Perfection
,
antecedent
to
all
created
perfection
;
and
all
created
perfection
is
a
perfection
indeed
given
by
the
glorious
God
,
according
to
such
measures-and
degrees
as
he
is
pleased
to
bestow
:
But
as
it
is
a
derivative
perfection
,
so
it
is
a
distinct
kind
of
perfection
from
that
which
is
in
God
,
and
of
another
nature
,
and
makes
no
alteration
in
the
Divine
Perfection
,
nor
borrows
any
of
it
:
The
glorious
God
was
equally
perfect
before
a
Brute
,
or
a
Man
,
or
an
Angel
,
or
a
World
was
created
,
as
he
was
after
;
and
the
production
of
Creatures
of
various
degrees
of
essential
perfection
contributes
nothing
to
it
,
nor
takes
any
thing
from
it
,
nor
makes
any
alteration
in
it
:
only
it
gives
a
new
or
farther
relation
from
the
Creature
new
created
unto
the
Creator
,
and
that
in
those
various
ranks
or
decrees
of
perfection
is
indeed
diversified
by
disparity
in
the
Creatures
themselves
,
and
in
that
comparative
preference
that
one
hath
above
another
;
but
still
it
is
without
and
below
the
essential
infinite
Perfection
of
God
,
and
doth
no
way
affect
or
alter
it
.
Take
this
Example
in
some
measure
to
explain
my
meaning
;
I
have
a
Rod
of
six
foot
long
in
my
Hand
,
I
take
another
Rod
of
four
foot
,
another
of
two
foot
long
,
and
apply
them
to
my
Rod
of
six
foot
long
;
I
thereby
find
that
my
Rod
of
four
foot
takes
up
a
greater
space
upon
my
Rod
of
six
foot
than
that
of
two
foot
,
yet
it
makes
no
alteration
in
my
Rod
of
six
foot
,
but
that
continues
of
the
same
length
as
before
,
only
by
the
application
of
the
shorter
Rods
to
it
there
ariseth
a
new
relation
,
or
rather
variety
of
comparison
between
the
Rod
of
six
foot
and
the
other
Rods.
Thus
the
Divine
Perfection
is
primitive
,
absolute
,
unchangeable
;
and
when
a
Man
is
created
,
there
is
a
Creature
made
that
hath
a
perfection
greater
than
a
Brute
,
and
when
an
Angel
is
created
,
he
hath
a
perfection
greater
than
a
Man
,
and
thereby
comes
in
a
nearer
degree
or
likeness
of
perfection
to
the
Divine
Excellence
than
a
Man
doth
;
but
yet
it
doth
not
at
all
alter
that
Perfection
that
is
primitively
and
essentially
and
infinitely
in
Almighty
God
,
but
is
a
perfection
of
quite
another
kind
as
well
as
degree
.
And
upon
the
same
account
it
is
,
that
although
the
extent
of
the
Divine
Duration
is
now
greater
than
it
was
five
or
ten
thousand
years
since
,
yet
the
duration
of
the
Divine
Existence
was
no
less
infinite
ten
thousand
years
since
than
it
is
now
;
because
the
duration
of
ten
thousand
years
is
but
finite
,
and
therefore
though
taken
out
of
an
infinite
duration
,
leaves
still
the
duration
infinite
;
for
finite
taken
out
of
infinite
,
leaves
still
that
which
remains
infinite
.
Besides
,
the
duration
of
the
glorious
God
is
the
duration
of
such
a
Being
as
is
indivisible
,
and
as
he
hath
no
divisibility
in
himself
,
so
neither
is
his
Eternal
Duration
divisible
into
parts
.
If
we
should
suppose
the
Circle
A
B
C
to
move
about
a
fixed
unmoveable
Center
at
D
,
whereby
the
part
that
is
now
in
A
,
an
hour
hence
will
be
at
B
,
and
an
hour
after
that
at
C
,
and
thereby
is
gained
successively
different
relations
of
site
or
position
between
the
fixed
or
stable
central
Body
at
D
,
yet
it
is
without
any
variation
either
of
situs
or
motion
in
the
central
Body
at
D
,
which
all
this
while
rests
unmoveable
,
and
keeps
the
same
unaltered
site
or
position
in
it self
:
So
it
is
in
the
coexistence
of
successive
Beings
with
the
indivisible
,
fixed
,
permanent
state
of
the
glorious
God
.
But
in
all
this
there
is
nothing
that
answers
or
weakens
the
Reason
before
given
against
the
Eternity
of
successive
Generations
or
Individuals
,
which
is
not
upon
this
account
,
that
that
which
is
eternal
cannot
be
extended
to
a
greater
extent
at
the
hithermost
and
concluding
extreme
,
as
I
may
call
it
,
for
at
the
hither
end
it
is
quasi
quid
finitum
;
but
that
those
Beings
that
must
by
their
successive
existence
excrescere
in
multitudinem
sive
numerum
,
cannot
be
eternal
upon
a
certain
intrinsick
incongruity
between
Multitude
and
Number
of
the
one
part
,
and
Infinite
of
the
other
part
:
But
in
the
eternal
duration
of
the
glorious
God
there
is
neither
Multitude
,
nor
so
much
as
Succession
.
And
this
is
my
second
Answer
.
3.
My
third
Answer
is
this
:
That
although
it
may
be
,
and
certainly
is
consistent
with
an
eternal
duration
,
that
it
may
be
shorter
,
or
it
may
be
longer
upon
the
hither
end
thereof
,
namely
,
that
extreme
wherein
it
is
finite
,
as
is
before
shewn
;
yet
it
is
impossible
to
be
consistent
with
the
very
notion
of
an
eternal
duration
to
be
longer
or
shorter
,
à
parte
ante
,
in
the
extreme
or
remote
part
thereof
,
as
I
may
call
it
;
for
upon
that
Supposition
it
should
be
utrinque
clausa
,
terminated
in
the
moment
wherein
I
write
,
and
terminated
or
limited
by
an
antecedent
being
or
duration
of
something
else
:
(
With
Reverence
be
it
spoken
)
If
any
thing
in
the
compass
of
Nature
might
bear
an
eternal
Creation
,
yet
if
that
Creation
were
but
a
moment
after
the
Divine
Existence
,
that
created
Being
could
not
be
eternal
because
it
had
a
pre-existence
of
the
Divine
Being
before
it
:
Nay
,
though
I
use
the
expression
of
an
antecedent
moment
to
render
my
conception
,
yet
that
very
imaginable
moment
must
be
an
infinite
duration
antecedent
to
that
created
Being
;
and
it
could
not
possibly
be
otherwise
;
for
if
it
were
possible
to
be
otherwise
,
it
would
consequently
deny
the
Eternity
of
God
himself
:
for
that
created
Being
being
impossible
to
be
eternal
,
since
it
must
,
ex
suppositione
,
have
a
pre-existing
moment
of
the
Divine
Existence
,
if
that
mora
prae-existentiae
divinae
were
not
eternal
,
but
a
moment
,
or
any
limited
duration
less
than
eternal
and
infinite
,
it
would
be
but
an
addition
of
a
limited
time
to
a
limited
or
non-eternal
time
;
and
therefore
cannot
be
eternal
(
and
here
by
the
way
,
the
Eternal
,
Incomprehensible
Generation
of
the
Son
,
and
Procession
of
the
Holy
Spirit
are
no
way
concerned
in
this
Dispute
,
which
are
not
created
Beings
,
nor
distinct
from
the
Divine
Essence
,
or
essentially
distinct
from
one
another
,
but
One
Incomprehensible
God
Blessed
for
ever
)
though
under
a
personal
distinction
.
This
therefore
being
the
true
state
of
the
matter
,
the
Reason
herein
given
doth
not
at
all
infirm
the
important
Reason
against
the
Eternity
of
Mankind
,
because
necessarily
there
would
upon
such
a
Supposition
follow
an
Eternity
that
had
a
beginning
,
an
Eternity
that
was
puisne
to
some
other
thing
or
some
other
Eternal
:
And
that
although
that
duration
which
is
infinite
in
one
extreme
,
namely
,
à
parte
ante
,
and
finite
at
another
extreme
,
namely
by
the
present
time
,
may
have
an
increase
,
accession
,
or
addition
in
that
part
in
which
,
it
is
finite
;
yet
it
is
impossible
that
it
should
have
any
thing
before
it
in
that
extreme
wherein
it
s
Infinity
and
Eternity
consisted
.
This
is
the
chief
stress
of
the
former
Debate
,
which
is
no
way
impugned
by
the
Instance
here
given
;
for
the
glorious
God
and
his
Eternal
Existence
is
such
,
that
it
hath
not
,
cannot
have
any
thing
antecedent
to
it
;
neither
is
it
measured
by
successive
parts
,
but
is
simply
eternal
,
infinite
,
before
all
things
,
without
beginning
of
Being
or
Duration
as
well
as
without
end
;
and
such
a
Duration
,
as
it
is
impossible
to
suppose
any
thing
before
it
,
or
any
thing
equally
ancient
to
it
;
but
ever
was
,
and
ever
had
Being
or
Existence
,
that
is
,
eternally
and
immutably
the
same
;
what
once
he
was
he
ever
was
,
still
is
,
and
ever
shall
be
.
5.
A
Fifth
Objection
is
this
:
That
because
we
have
formerly
supposed
that
nothing
can
possibly
be
eternal
,
and
together
with
it
have
variety
of
Operations
.
The
glorious
Eternal
God
hath
variety
of
Operations
in
all
the
Works
of
Creation
and
Providence
,
his
emanant
Actions
;
and
also
in
the
Counsels
and
Determination
of
his
Will
,
his
immanent
Actions
:
And
therefore
the
Position
seems
to
be
derogatory
to
the
Eternity
of
Almighty
God
.
I
had
not
inserted
this
Objection
but
for
the
fuller
vindication
of
the
Truth
,
and
to
shew
,
that
it
no
way
in
the
least
imaginable
degree
derogates
from
the
Truths
concerning
God
.
I
therefore
answer
,
that
when
we
are
speaking
of
alterations
or
changes
,
it
may
reasonably
be
supposed
to
be
one
of
these
kinds
.
1.
An
alteration
that
with
it
carries
a
change
of
the
Nature
or
Essence
of
a
thing
;
and
thus
in
a
large
sense
generation
or
corruption
,
or
the
essential
change
of
any
thing
or
Being
into
another
thing
;
thus
corporeal
Matter
under
any
determinate
form
is
changeable
,
and
such
a
mutability
is
impossible
to
be
consistent
with
Eternity
:
and
it
is
thus
impossible
for
the
glorious
God
to
be
subject
to
any
change
,
for
he
necessarily
and
therefore
eternally
exists
,
and
must
ever
exist
.
2.
An
alteration
of
states
or
conditions
of
any
Being
,
which
yet
as
to
its
essential
condition
persists
as
before
:
thus
Bodies
are
every
moment
changed
,
sometimes
in
quality
,
as
from
hot
to
cold
,
sometimes
in
figure
,
sometimes
in
dimensions
,
as
the
motions
of
augmentation
and
diminution
:
a
Child
grows
unto
the
stature
of
a
Youth
,
and
then
of
a
Man
;
and
such
Beings
as
these
cannot
sustain
an
eternal
duration
,
à
parte
ante
:
and
in
this
respect
the
ever-glorious
God
is
perfectly
unchangeable
,
without
so
much
as
a
shadow
of
change
,
but
eternally
and
immutably
the
same
.
3.
A
change
of
the
internal
and
immanent
acts
of
the
Understanding
and
Will
in
a
Being
endued
therewith
;
as
to
know
that
which
before
it
knew
not
,
to
will
,
purpose
,
or
determin
what
before
it
willed
not
or
purposed
not
.
The
Schoolmen
are
indeed
many
of
them
a
Generation
of
Men
that
think
they
can
give
an
estimate
of
the
manner
of
the
Divine
Operations
,
even
those
that
are
immanent
,
when
yet
God
knows
't
is
more
possible
for
the
Infant
of
a
span
long
to
discern
and
understand
and
define
and
determin
the
most
sublime
and
abstruse
Notions
of
the
most
Seraphical
Doctor
,
than
for
such
a
Doctor
to
give
an
estimate
of
the
hidden
Operations
of
the
Divine
Intellect
and
Will
:
And
therefore
they
are
too
bold
to
adventure
upon
such
determinations
touching
these
Operations
of
the
glorious
God
;
and
in
the
upshot
arrive
at
nothing
touching
them
but
presumptuous
,
uncertain
and
dangerous
Speculations
:
and
it
must
needs
be
so
,
for
as
the
Heavens
are
higher
than
the
Earth
,
so
and
much
more
are
the
thoughts
of
the
unsearchable
God
higher
than
our
thoughts
.
The
more
sober
and
weighty
part
of
the
Schoolmen
do
conclude
this
Question
in
the
negative
,
and
assert
,
That
Almighty
God
by
one
eternal
act
knew
all
things
from
all
Eternity
,
and
by
the
like
eternal
act
willed
from
all
Eternity
what
he
any
way
willed
;
and
though
the
termination
of
that
Will
respected
Objects
that
neither
were
nor
could
be
eternal
,
yet
his
Knowledge
and
Will
was
eternally
the
same
as
ever
;
and
he
begins
not
to
know
any
thing
which
he
did
not
eternally
know
,
nor
to
will
any
thing
which
he
did
not
eternally
will
,
though
the
execution
of
that
Will
respects
things
to
be
done
in
time
and
futurity
.
And
certainly
as
this
is
the
most
probable
Opinion
,
so
it
takes
away
the
pretence
of
the
Objection
;
the
immanent
Acts
and
Operations
of
the
glorious
God
being
eternal
and
without
change
.
It
is
true
,
some
late
Schoolmen
,
and
after
them
Clara
in
his
4th
Problem
seems
to
assert
,
that
,
Divina
voluntas
potest
velle
aliquid
novum
sine
mutatione
sui
.
But
suppose
that
this
Supposition
were
admissible
,
yet
this
would
not
any
way
be
inconsistent
with
the
Eternity
of
the
Divine
Nature
and
Essence
:
1.
This
is
no
Physical
change
in
Almighty
God
,
but
a
voluntary
and
free
operation
of
his
Will
,
which
possibly
was
so
at
first
willed
by
him
to
be
changed
according
as
he
saw
cause
in
his
infinite
Wisdom
.
2.
That
this
which
is
here
called
a
change
of
his
Will
,
is
not
in
truth
a
change
of
his
Will
,
but
a
change
in
the
Object
,
which
only
seems
to
make
a
diversification
of
the
Will
,
but
indeed
is
the
same
Will
diversified
only
in
the
habitude
to
the
Object
.
The
Will
of
God
is
like
a
straight
unalterable
Rule
or
Line
,
but
the
various
comportments
of
the
Creature
either
thwarting
this
Rule
or
holding
conformity
to
it
,
occasions
several
habitudes
of
this
Rule
unto
it
.
We
need
no
better
explication
hereof
than
that
of
the
Prophet
Ezechiel
,
Chap.
33.
from
the
twelfth
to
the
twentieth
Verse
.
4.
A
change
of
Actions
and
Operations
in
relation
to
some
external
Object
,
or
terminated
therein
;
and
such
a
change
as
this
is
consistent
with
an
Eternal
Being
,
though
the
change
happen
in
any
given
portion
of
Time
:
Thus
the
Almighty
and
Eternal
God
created
the
World
by
his
Power
and
Will
in
the
beginning
of
Time
,
and
orders
,
governs
and
disposeth
of
the
things
by
his
Providence
in
all
the
Periods
of
Time
,
and
yet
without
any
Physical
or
real
change
in
himself
.
And
thus
he
began
to
be
a
Creator
,
when
before
he
was
not
a
Creator
;
and
began
to
be
a
Governour
of
the
World
after
it
was
made
,
and
exerciseth
divers
external
acts
of
his
Providence
daily
which
before
he
did
not
.
For
those
various
acts
of
his
are
terminated
in
such
Objects
as
neither
were
nor
could
be
eternal
,
namely
,
the
World
and
the
Government
thereof
:
And
although
he
thereby
gain
a
change
of
relation
or
relative
denomination
,
yet
it
is
no
real
or
Physical
change
in
himself
.
For
all
relations
arise
from
the
supposition
of
existence
of
both
the
terms
of
relation
,
as
between
the
Creator
and
the
thing
created
,
and
the
Governour
and
thing
governed
;
and
therefore
although
one
of
the
terms
of
that
relation
,
namely
the
Eternal
God
,
had
an
eternal
existence
in
his
own
absolute
nature
;
yet
the
World
,
that
was
the
other
term
of
relation
,
had
no
eternal
existence
,
but
was
created
in
the
beginning
of
Time
,
and
the
relation
of
a
Creator
or
Governour
must
necessarily
therefore
arise
in
Time
,
and
not
from
Eternity
,
because
one
of
the
terms
of
the
relation
,
namely
the
World
,
had
not
any
existence
before
Time
began
.
But
in
the
eternal
Generation
of
the
Son
and
Procession
of
the
Holy
Spirit
,
the
termini
relationis
were
all
eternal
,
and
consequently
the
relation
of
Paternity
and
Filiation
between
the
First
and
Second
Person
,
and
the
relation
between
the
Sacred
Persons
of
the
Trinity
and
the
denomination
thereof
must
needs
be
eternal
,
because
the
terms
of
relation
between
whom
that
relation
ariseth
were
eternal
:
But
it
is
not
so
between
the
Eternal
God
and
a
temporary
World
,
for
the
relation
could
not
arise
till
the
World
had
an
existence
;
and
a
change
or
acquest
of
a
new
relation
is
not
at
all
any
real
change
in
God
,
but
is
an
accident
resulting
from
the
existence
of
both
the
termini
,
and
can
be
no
ancienter
than
the
coexistence
even
of
the
latest
and
newest
of
those
terms
,
which
if
began
in
time
must
necessarily
produce
a
new
relation
,
yet
without
any
real
change
in
the
pre-existing
and
eternal
God
.
And
thus
I
have
done
with
those
Physical
and
Metaphysical
Evidences
of
the
Inception
of
the
World
and
of
Mankind
,
and
against
the
Eternity
of
both
.
And
although
I
shall
descend
in
the
ensuing
Section
to
Moral
Evidences
of
probability
strongly
perswading
the
same
Truth
,
yet
I
lay
the
principal
weight
and
stress
of
this
Argument
upon
what
is
said
in
the
preceding
Chapters
of
this
First
Section
,
which
though
perchance
they
may
have
something
of
obscurity
,
as
being
bottomed
upon
and
fetched
from
the
true
nature
of
the
things
themselves
,
and
therefore
not
so
obvious
and
plain
to
all
Capacities
,
yet
they
have
a
concludency
in
them
not
inferior
,
or
at
least
little
inferior
to
Demonstrations
.
SECT.
II.
CAP.
I.
The
Proofs
of
Fact
,
that
seem
with
the
greatest
Moral
evidence
to
evince
the
Inception
of
Mankind
:
And
first
,
touching
the
Antiquity
or
Novity
of
History
.
I
Have
now
done
with
those
Evidences
that
in
my
Understanding
seem
,
quasi
ab
intrinseco
,
to
evince
the
Inception
of
Mankind
from
that
intrinsecal
incompossibility
and
inconsistency
that
the
Supposition
of
the
eternal
existence
thereof
bears
with
his
Nature
:
I
now
descend
to
the
examination
of
those
Evidences
of
Fact
,
which
do
or
may
seem
to
contribute
to
the
proof
of
what
is
designed
,
namely
,
Novitatem
generis
humani
.
And
although
that
Evidences
of
Fact
of
things
remote
from
our
Sense
cannot
be
said
infallible
and
demonstrative
,
because
the
nature
of
such
matters
of
fact
(
simply
as
they
are
matters
of
fact
)
is
not
capable
(
as
such
)
of
Demonstration
;
yet
they
may
be
Evidences
of
high
credibility
,
and
such
as
no
reasonable
Man
can
with
any
just
reason
deny
his
assent
unto
them
.
That
which
hath
been
,
hath
as
certainly
and
infallibly
,
yea
and
as
necessarily
been
,
as
that
which
is
:
Omne
quod
,
est
,
dum
est
necessariò
est
,
&
omne
quod
fuit
,
cum
jam
preteriit
necessariò
fuit
quando
fuit
,
&
in
praeteritis
non
est
contingentia
.
Only
that
which
is
,
and
is
obvious
to
Sense
,
hath
this
advantage
of
evidence
which
that
which
hath
been
wants
,
namely
,
the
immediate
evidence
of
Sense
,
wherein
though
it
is
not
universally
impossible
but
that
Sense
may
be
deceived
,
yet
because
it
is
the
best
evidence
that
we
have
of
matters
of
fact
,
we
give
credit
to
it
as
a
sensible
evidence
,
and
we
have
reason
so
to
do
.
But
of
things
transacted
before
our
time
,
and
out
of
the
immediate
reach
of
our
Sense
,
we
may
have
such
an
evidence
as
in
reason
we
ought
as
reasonable
Men
to
acquiesce
in
,
though
the
evidence
be
still
in
its
own
nature
but
moral
,
and
not
simply
demonstrative
or
infallible
:
And
the
variety
of
circumstances
renders
the
credibility
of
such
things
more
or
less
,
according
to
the
various
ingredients
and
contributions
of
credibility
that
are
concentred
in
such
an
evidence
.
It
is
impossible
to
demonstrate
by
evidence
infallible
(
or
which
is
all
one
,
by
evidence
that
is
impossible
to
be
false
)
that
there
was
such
a
Man
as
Julius
Caesar
or
Augustus
,
that
there
was
such
a
Man
as
William
the
Conqueror
,
or
King
Henry
the
Eighth
,
or
that
such
a
Man
was
his
Father
,
or
such
a
Woman
his
Mother
;
or
that
there
is
such
a
City
as
Venice
,
or
Rome
,
(
to
me
that
never
saw
it
,
)
for
all
these
I
have
but
by
relation
from
others
,
and
it
is
not
impossible
but
those
Histories
or
informations
or
relations
by
which
I
am
informed
of
these
things
may
be
false
:
And
they
are
such
matters
as
have
in
them
a
less
evidence
than
my
own
Sense
of
Sight
;
for
the
evidence
of
my
Sense
is
simple
and
immediate
,
and
therefore
I
have
but
a
shorter
cut
thereby
to
the
assent
to
the
truth
of
the
things
so
evidenced
:
But
in
things
that
I
have
by
relation
from
others
,
my
evidence
is
of
greater
distance
;
for
first
,
I
see
them
not
by
my
own
Eyes
,
but
it
is
others
that
must
first
see
the
thing
they
relate
;
and
secondly
,
though
I
should
think
that
whatsoever
might
be
believed
,
if
obvious
to
the
Sense
of
others
,
might
have
as
great
a
credibility
as
if
obvious
to
my
own
,
yet
I
must
have
a
second
postulation
that
must
have
an
ingredient
to
elicit
my
assent
,
namely
,
the
veracity
of
him
that
reports
and
relates
it
.
And
hence
it
is
,
that
that
which
is
reported
by
many
Eye-witnesses
hath
greater
motives
of
credibility
than
that
which
is
reported
by
few
;
that
which
is
reported
by
credible
and
authentick
witnesses
,
than
that
which
is
reported
by
light
and
inconsiderable
witnesses
;
that
which
is
reported
by
persons
disinteressed
,
than
that
which
is
reported
by
persons
whose
interest
it
is
to
have
the
thing
true
,
or
believed
to
be
true
;
that
which
hath
the
concurring
testimony
of
real
existing
monuments
,
than
that
which
is
without
them
;
and
finally
,
that
which
is
reported
by
credible
persons
of
their
own
view
,
than
that
which
they
receive
by
hear-say
from
those
that
report
upon
their
own
view
:
So
that
it
is
not
with
Evidences
of
Fact
as
it
is
with
Logical
or
Mathematical
Demonstrations
,
which
seem
to
consist
in
indivisibles
,
for
that
which
thus
is
demonstratively
true
is
impossible
to
be
false
;
but
Moral
Evidence
is
gradual
,
according
to
the
variety
of
circumstances
.
Yet
such
a
man
would
be
exploded
as
an
irrational
man
,
that
will
not
believe
there
was
such
a
man
as
Julius
Caesar
,
because
the
Historians
that
write
of
him
might
possibly
conspire
to
deceive
the
World
with
a
Romance
,
or
that
the
Books
may
be
supposititious
or
corrupted
;
or
will
not
believe
that
such
a
Man
was
his
Father
,
or
such
a
Woman
his
Mother
,
because
he
might
be
supposititious
;
or
will
not
believe
there
is
such
a
City
as
Rome
,
which
he
never
saw
,
because
Travellers
are
wont
to
love
to
tell
strange
things
,
and
so
may
many
as
well
as
one
.
So
that
as
eternal
Truths
may
have
one
kind
of
certainty
by
Logical
Demonstration
,
and
as
Mathematical
Conclusions
have
an
infallible
certainty
by
Mathematical
Demonstration
,
and
as
matters
objected
immediately
to
our
Sense
have
another
kind
of
certainty
by
sensible
evidence
,
so
matters
simply
of
fact
not
objected
immediately
to
our
Sense
have
another
kind
of
certainty
,
though
not
altogether
equal
to
the
former
,
nor
simply
infallible
,
yet
so
highly
credible
that
may
justly
elicit
the
assent
of
reasonable
men
,
and
such
as
is
proportionate
to
the
nature
of
the
thing
,
and
therefore
more
cannot
be
reasonably
expected
for
the
proof
of
the
fact
.
In
the
pursuance
of
this
Argument
,
namely
,
Evidences
of
Fact
touching
the
Origination
of
Mankind
,
I
must
therefore
say
that
the
Evidences
thereof
are
not
of
an
infallible
certainty
,
and
so
much
the
rather
because
it
relates
to
a
matter
that
at
the
nearest
that
can
be
supposed
is
near
six
thousand
years
distant
from
us
,
and
some
suppose
more
;
therefore
the
Evidences
of
Fact
are
as
it
were
percolated
through
a
vast
Period
of
Ages
,
and
many
very
obscure
to
us
.
And
therefore
all
Proofs
of
this
kind
except
that
of
Divine
Revelation
(
which
though
true
,
and
infallibly
true
,
we
must
not
by
the
Laws
of
Argumentation
bring
in
here
,
because
at
one
word
it
determins
the
Question
)
will
arise
to
no
higher
than
Moral
,
and
therefore
fallible
in
their
own
nature
.
We
rest
upon
what
hath
been
before
said
for
Evidences
and
Reasons
,
that
to
me
seem
demonstrative
.
But
yet
the
Evidences
of
Fact
which
we
shall
produce
must
be
considered
also
with
these
Advantages
for
their
credibility
.
1.
They
are
such
as
bear
a
great
congruity
and
consonancy
with
,
and
subservience
to
those
former
Arguments
that
ex
natura
rei
and
intrinsecè
prove
an
impossibility
of
an
eternal
duration
of
Mankind
,
à
parte
ante
,
which
though
it
doth
not
,
cannot
evince
that
Mankind
must
have
their
Origination
or
Beginning
in
hac
vel
ista
hora
,
yet
they
do
evince
that
Beginning
it
must
have
,
and
the
evidences
of
fact
are
as
so
many
testes
,
contestes
,
or
suffragiales
,
that
bear
witness
to
that
Truth
that
the
former
sort
of
Arguments
do
plainly
evince
.
2.
Though
these
Evidences
of
Fact
taken
singly
and
apart
,
are
not
without
their
Objections
that
may
seem
to
weaken
them
,
yet
juncta
juvant
:
That
evidence
at
Law
which
taken
singly
or
apart
makes
but
an
imperfect
proof
,
semiplena
probatio
,
yet
in
conjunction
with
others
grow
to
a
full
proof
,
like
Silurus
his
twigs
,
that
were
easily
broken
apart
,
but
in
conjunction
or
union
were
not
to
be
broken
.
Truths
(
especially
of
Fact
)
are
not
made
Truths
by
Arguments
or
Evidence
;
If
there
were
once
such
a
man
as
Caesar
,
it
is
most
certainly
true
that
he
was
,
though
no
Historian
ever
mentioned
him
;
and
therefore
if
there
were
ten
thousand
Authors
that
mention
him
kept
sacredly
and
inviolably
in
certain
Archives
unto
this
day
,
all
this
evidence
doth
not
make
him
to
be
,
but
only
gives
us
a
light
and
evidence
of
great
probability
that
he
was
:
The
Stars
in
the
Milky-way
,
and
those
Asseclae
Jovis
are
not
therefore
in
the
Heavens
or
Aether
,
because
the
Telescope
hath
discovered
them
,
for
they
were
there
before
;
but
the
position
of
those
Glasses
present
them
to
our
perception
,
and
evidence
their
being
,
which
cannot
be
discovered
without
them
.
And
so
it
is
with
Evidences
of
Fact
,
they
do
not
make
the
thing
to
be
,
but
evidence
them
to
be
;
and
because
if
to
any
one
quaesitum
of
fact
there
be
many
but
probable
evidences
,
which
taken
singly
have
not
perchance
any
full
evidence
,
yet
when
many
of
those
evidences
concur
and
concenter
in
the
evidence
of
the
same
thing
,
their
very
multiplicity
and
consent
makes
the
evidence
the
stronger
;
as
the
concurrent
testimonies
of
many
Witnesses
or
many
Circumstances
even
by
their
multiplicity
and
concurrence
make
an
evidence
more
concludent
.
Now
these
Evidences
of
Fact
I
shall
cast
into
these
ranks
.
1.
We
have
no
authentical
History
of
former
Ages
extant
,
but
what
hath
been
written
within
the
compass
of
four
thousand
years
.
2.
The
subject
matter
of
those
Histories
give
us
no
account
of
the
Original
of
great
Monarchies
,
Kingdoms
,
or
Commonwealths
,
but
what
appear
thereby
to
have
begun
within
the
compass
of
about
five
thousand
years
.
3.
The
original
Invention
and
Inventors
of
most
considerable
Arts
had
their
Origination
,
as
far
as
we
can
find
,
by
Monuments
of
ancient
times
,
within
the
compass
of
about
six
thousand
years
.
4.
The
Original
of
the
Apotheoses
of
most
of
the
Heathen
fictitious
Deities
appears
by
the
ancient
Monuments
of
former
times
to
have
had
their
beginning
within
the
compass
of
five
thousand
years
.
5.
The
most
authentick
Histories
and
Monuments
of
Antiquity
give
us
an
account
of
the
first
Fathers
,
or
Capita
familiarum
,
and
of
the
Plantation
of
the
known
Parts
,
Continents
and
Islands
of
the
World
within
the
compass
of
five
thousand
years
.
6.
The
Inhabitants
of
the
World
do
daily
increase
,
and
their
increment
surmounts
daily
their
decrease
;
which
could
not
be
,
unless
the
World
of
Mankind
had
their
original
within
some
proportionate
time
,
and
could
not
consist
with
such
a
vast
excess
of
duration
which
some
would
assign
,
much
less
with
an
eternal
duration
,
or
such
as
never
had
a
beginning
.
7.
There
hath
in
all
Ages
,
and
among
all
People
been
a
constant
tradition
retained
and
believed
,
touching
the
Origination
of
Mankind
ex
non
genitis
vel
per
generationem
propagatis
.
These
are
the
Heads
of
those
Evidences
of
Fact
which
I
shall
use
in
this
Argument
touching
the
Origination
of
Mankind
,
whereunto
possibly
other
occasional
Topicks
of
the
like
nature
may
be
added
.
And
touching
these
Evidences
of
Fact
,
this
I
shall
subjoyn
.
1.
That
I
do
not
lay
the
weight
of
this
Argument
upon
those
Evidences
of
Fact
,
because
they
have
or
may
have
their
several
allays
and
fallibilities
,
which
I
shall
impartially
subjoyn
to
every
particular
Topick
.
But
I
lay
the
weight
of
the
Argument
upon
what
hath
been
before
said
,
which
to
me
seems
to
be
little
less
than
demonstrative
,
drawn
from
the
intrinsick
nature
of
the
thing
,
and
from
that
absurdity
which
would
arise
upon
the
Supposition
of
the
Eternity
of
Mankind
,
and
the
incompossibility
of
an
eternal
duration
,
à
parte
ante
,
to
successive
Natures
.
2.
That
although
singly
and
apart
these
Evidences
of
Fact
are
not
so
conclusive
but
have
their
allays
and
exceptions
,
yet
they
have
these
advantages
that
advance
their
evidence
,
as
very
credible
;
1.
In
that
the
Supposition
which
they
are
produced
to
prove
,
is
not
impossible
to
be
true
:
2.
That
there
is
nothing
of
probability
of
Reason
or
Instance
that
can
be
produced
against
the
truth
of
that
Supposition
which
is
contended
to
be
proved
by
them
:
3.
They
have
so
much
the
more
weight
and
evidence
,
in
that
they
do
suffragate
and
bear
witness
to
the
truth
of
that
Supposition
(
namely
,
the
Inception
of
Mankind
)
which
holds
so
great
a
congruity
with
the
intrinsick
reason
and
nature
of
the
thing
,
the
contrary
whereof
,
namely
,
the
Eternity
of
Mankind
,
is
apparently
contradictory
to
a
strict
and
true
reason
.
3.
That
although
these
Evidences
of
Fact
,
taken
singly
and
apart
,
possibly
may
not
be
so
weighty
,
yet
the
very
concurrence
and
coincidence
of
so
many
Evidences
that
contribute
to
the
Proof
of
the
thing
designed
,
carries
with
it
a
great
weight
,
even
as
to
the
point
of
Fact
:
it
is
not
probable
that
that
Supposition
should
be
false
which
hath
so
many
concurrent
Testimonies
bearing
witness
to
it
:
And
therefore
although
I
shall
impartially
subjoyn
those
Allays
and
Abatements
which
may
be
brought
against
the
several
Instances
,
whereby
if
single
,
they
might
seem
of
less
weight
and
moment
;
yet
I
do
not
thereby
take
off
that
Evidence
which
in
consort
and
conjunction
they
give
to
the
truth
of
the
Supposition
intended
to
be
proved
by
them
.
4.
That
it
cannot
be
expected
in
an
Argument
of
this
nature
,
which
is
touching
a
matter
of
Fact
,
that
Evidences
of
Fact
can
be
no
more
than
topical
and
probable
;
and
therefore
though
there
may
be
Allays
and
Abatements
that
may
take
away
a
necessary
or
infallible
concludency
in
these
Evidences
of
Fact
,
yet
it
is
sufficient
that
they
be
probable
and
inductive
of
Credibility
,
though
not
of
Science
or
Infallibility
.
Aristotle
,
as
I
remember
,
in
the
beginning
of
his
Politicks
tells
us
that
all
Truths
have
not
the
same
kind
of
Evidence
,
neither
indeed
can
have
,
and
therefore
it
is
unreasonable
to
expect
such
an
Evidence
as
the
thing
cannot
possibly
bear
,
though
it
be
a
real
Truth
.
5.
That
among
these
Evidences
of
Fact
,
though
all
contribute
to
the
Proof
of
the
Supposition
,
yet
the
three
last
seem
to
be
of
that
nature
that
they
are
of
greatest
weight
,
and
less
subject
to
exception
.
6.
That
in
as
much
as
in
this
Argument
I
design
only
the
use
of
Reason
and
Reasonable
Evidence
,
and
endeavour
to
make
my
Supposition
evident
to
Reasonable
Men
as
such
;
I
do
not
therefore
make
use
of
the
divine
and
irrefragable
Authority
of
the
Holy
Scriptures
:
For
they
that
subscribe
to
the
Infallibility
and
Divine
Authority
of
them
,
need
none
of
this
Method
of
Ratiocination
that
I
use
to
prove
this
Supposition
of
the
Origination
of
Mankind
,
which
is
so
plainly
and
distinctly
delivered
in
the
Holy
Scriptures
;
and
therefore
where
I
have
recourse
to
the
Holy
Scriptures
,
I
use
it
but
as
a
Moral
Evidence
,
a
History
highly
credible
;
and
I
demand
of
my
Reader●
this
equal
Justice
,
That
he
would
at
least
give
it
that
credit
that
the
Antiquity
,
Congruity
,
and
Moral
Evidence
of
it
deserves
,
which
certainly
would
be
much
more
than
what
the
most
do
ordinarily
allow
to
the
History
of
Thucydides
,
Herodotus
,
Livy
,
Tacitus
,
Manethon
,
Xenophon
,
Ctesias
,
or
Berosus
.
7.
Though
in
this
large
Discourse
I
may
seem
to
lose
time
by
proving
of
that
which
is
not
questioned
by
sober
Men
,
that
in
a
laborious
Discourse
of
this
nature
I
do
rather
raise
a
Question
that
would
be
at
quiet
if
let
alone
,
at
least
I
lose
time
,
and
,
magno
conatu
nihil
efficiam
;
yet
I
hope
in
the
Conclusion
it
will
be
of
use
to
confirm
our
Faith
,
to
magnifie
the
value
of
the
Holy
Scriptures
,
and
to
give
some
stop
to
those
Atheistical
and
Epicurean
Opinions
that
begin
more
than
formerly
to
obtain
in
the
World
.
CAP.
II.
Concerning
the
first
Evidence
,
the
Antiquity
of
History
,
and
the
Chronological
account
of
Times
.
BUT
before
I
begin
,
I
shall
prefix
a
short
Chronological
Scheme
of
Times
,
to
which
I
shall
have
occasion
oftentimes
to
refer
;
wherein
I
shall
not
be
over-sollicitous
for
great
curiosity
or
exactness
.
For
although
there
is
scarce
any
one
Chronological
Writer
that
differs
not
from
another
in
the
precise
connexion
of
Times
and
Things
,
yet
there
will
be
certainty
enough
for
my
purpose
,
if
I
take
so
much
out
of
them
wherein
they
do
in
substance
agree
,
though
they
differ
in
their
particular
Account
.
And
although
the
Account
of
the
Years
of
the
World
according
to
the
seventy
,
do
seem
more
useful
to
the
solution
of
some
difficulties
in
Chronology
,
who
assign
2262
years
from
the
Creation
to
the
Flood
;
and
from
thence
to
the
Birth
of
Abraham
1132
years
;
whereas
the
Jewish
Account
assigns
for
the
former
Period
1656
years
,
and
for
the
latter
292
years
.
So
that
according
to
the
Seventy
,
from
the
Creation
to
the
Birth
of
Abraham
were
3394
,
but
according
to
the
Jews
only
1948
years
;
yet
I
shall
rather
choose
to
follow
the
Jewish
Account
,
and
take
Helvicus
Abstract
for
my
little
,
small
Chronological
Table
.
Anni
Mundi
.
|
JUDAICI
.
|
ASSYRII
.
|
ARGIVI
.
|
AEGYPTII
.
|
ATHENI
ENSES
.
|
HISTO
RICI
.
|
1656
|
Diluvium
.
|
|
|
|
|
|
8171
|
|
Belus
.
|
1771
|
|
Ninus
.
|
1823
|
|
Semiramis
.
|
1870
|
|
Ninus
.
Sardanapalus
.
|
1948
|
Abraham
natus
.
|
|
2093
|
|
Inachus
.
|
2123
|
Abrahami
mors
.
|
|
|
2149
|
|
Phoronous
.
Regnante
in
Attica
Ogy
ge
,
&
intra
annos
Phore
nei
,
diluvium
Ogygium
.
|
2200
|
|
|
Apis.
|
2210
|
|
|
|
Aegyptie
rum
dyna
stia
:
The
mosis
.
|
2220
|
Joseph
in
Aegypto
.
|
|
|
|
2235
|
|
Argus
.
|
2300
|
|
|
|
Promethei
seculum
.
|
2373
|
Moses
natus
.
|
|
|
|
|
2430
|
|
|
|
|
Athenien
sium
dynastiaz
prima
:
Cecrops
.
|
Deucalionis
diluvium
.
|
2450
|
Exitus
ab
Aegypto
.
|
|
|
|
|
|
2475
|
|
Danaus
.
|
2490
|
Joshua
dux
.
|
|
|
2573
|
|
Ganymedis
raptus
.
|
2660
|
|
|
Cadmus
è
Phoenicia
in
Graeciam
migravit
.
|
|
|
Hercules
Amphitryo
nis
filius
.
|
2710
|
|
|
|
Argonau
tarum
expe
ditio
.
|
2750
|
|
|
|
|
|
Bellum
Tro
janum
,
&
Trojae
exci
dium
.
|
2850
|
|
|
|
|
|
Reditus
He
raclidarum
.
|
2905
|
David
Rex
Israelis
.
|
|
|
|
|
Ionica
mi
gratio
.
|
3000
|
|
|
|
|
|
Homeri
aetas
.
|
3060
|
Athalia
&
Joas
.
|
|
|
|
|
Lycurgus
legislator
.
|
3175
|
Vzziah
.
|
|
|
|
|
Olympiades
incepti
.
|
3195
|
|
|
|
|
|
Roma
con
dita
.
|
3325
|
|
|
|
|
|
solon
&
se
ptem
sapien
tes
.
|
3391
|
|
|
|
|
|
Pythagoras
,
Cyrus
.
|
Having
premised
thus
much
touching
the
Chronological
Account
of
some
Times
and
Things
past
,
without
confining
my self
to
the
exactness
of
Years
,
and
with
omission
of
many
things
happening
in
these
Periods
;
I
shall
now
proceed
with
the
first
of
my
Instances
,
namely
,
touching
the
Histories
of
former
Ages
,
and
their
Antiquity
;
reserving
the
matter
of
their
Histories
,
and
what
may
be
collected
from
them
,
to
the
ensuing
Chapters
.
Those
Nations
whose
Historians
put
fair
for
the
greatest
Antiquity
,
are
the
Romans
,
Grecians
,
Persians
,
Assyrians
or
Babylonians
,
Egyptians
,
and
the
Jews
:
of
all
these
there
is
something
extant
.
As
touching
the
Chineses
and
their
long
derived
Annals
,
there
is
much
spoken
by
report
or
relation
,
but
nothing
authentick
thereof
is
extant
to
the
common
view
but
some
ingenious
yet
uncertain
Collections
out
of
Martinius
by
Mr.
Webb
in
his
Essay
touching
the
Primitive
Language
;
Vossius
,
and
some
others
:
and
therefore
I
shall
spare
any
thing
touching
them
.
First
touching
the
Romans
,
though
there
were
many
Monuments
of
Antiquity
preserved
in
writing
among
them
,
as
appears
by
their
Laws
of
Twelve
Tables
,
their
Fasti
Consulares
,
the
Transcripts
whereof
are
extant
to
this
day
;
yet
we
cannot
expect
so
much
Antiquity
of
Historians
and
Writers
among
these
,
as
we
may
among
other
People
of
greater
Antiquity
;
since
the
first
Foundation
of
their
City
was
some
time
after
the
Olympiads
began
,
viz.
in
the
7th
Olympiad
,
and
about
the
year
of
the
World
3190.
The
Grecians
,
whose
Monarchy
preceded
that
of
the
Romans
,
have
more
ancient
Historians
than
the
Romans
:
And
not
to
reckon
up
their
Philosophers
and
Poets
,
that
applied
not
themselves
to
History
,
I
shall
only
mention
these
that
follow
:
Xenophon
,
that
lived
about
the
97th
or
98th
Olympiad
;
Thucydides
and
Herodotus
,
who
lived
about
the
85th
or
88th
Olympiad
;
but
he
among
them
of
greatest
note
and
antiquity
was
Homer
,
who
wrote
the
History
of
the
Trojan
War
;
touching
the
time
of
his
life
and
writing
the
Chronologists
agree
not
,
some
making
him
200
years
after
the
Destruction
of
Troy
,
some
more
,
some
less
;
but
all
placing
him
before
the
first
Olympiad
,
and
after
the
Destruction
of
Troy
,
those
two
famous
Epochae
among
the
Greeks
.
This
is
the
ancientest
Poetical
Historian
that
is
extant
among
the
Greeks
,
although
it
is
not
unlike
that
many
were
more
ancient
among
them
,
as
is
mentioned
by
Tatianus
in
Euseb.
praeparationis
lib.
10.
as
Linus
the
Tutor
of
Hercules
,
Amphion
,
Orpheus
,
Musaeus
,
and
some
others
;
yet
we
have
little
extant
of
them
but
Poetical
Raptures
and
Fictions
,
and
those
also
but
in
fragments
and
pieces
traditionally
preserved
in
subsequent
Authors
.
Among
the
Persians
,
though
their
Monarchy
were
more
ancient
than
that
of
Greece
,
yet
we
have
less
extant
of
Historical
Writings
concerning
them
;
the
ancientest
that
I
have
heard
of
is
that
of
Xenophon
,
though
a
Grecian
,
and
Ctesias
,
who
is
supposed
to
have
lived
contemporary
with
Xenophon
;
Megasthenes
,
a
Persian
Historian
about
the
120th
Olympiad
,
out
of
whom
Abydenus
that
wrote
touching
the
Assyrians
and
Babylonians
extracted
many
things
relating
to
the
Persians
,
as
appears
by
his
Fragments
cited
by
Euseb.
lib.
9.
Praepar
.
sect.
41.
Touching
the
Chaldean
or
Babylonian
Historians
,
though
that
Monarchy
be
extended
to
a
vast
Period
by
some
of
their
ancient
Historians
,
yet
the
ancientest
credible
Historians
that
we
have
concerning
them
are
,
Berosus
who
lived
about
the
130th
Olympiad
,
and
Abydenus
before
mentioned
;
only
it
is
reported
by
Simplicius
out
of
Porphyry
,
that
Calisthenes
one
of
Alexander's
Captains
brought
to
Aristotle
from
Babylon
a
relation
of
their
ancientest
Astronomical
Calculations
,
1903
years
before
the
Taking
of
Babylon
by
Alexander
,
which
is
supposed
to
be
in
the
year
of
the
World
3620
according
to
the
Septuagint
;
which
gives
a
probable
conjecture
of
the
Inception
of
the
Babylonian
Monarchy
to
be
about
200
years
before
the
Birth
of
Abraham
.
Touching
the
Phoenicians
,
from
whom
it
is
supposed
that
not
only
Learning
but
Letters
themselves
were
brought
into
Greece
by
Cadmus
;
the
first
and
ancientest
Historian
is
supposed
to
be
Sancuniathon
,
who
is
related
by
Philo
Biblius
according
to
Euseb.
praepar
.
lib.
1.
sect.
9.
to
have
been
before
the
Destruction
of
Troy
,
and
very
near
the
time
of
Moses
,
and
to
have
written
a
History
à
prima
Universi
molitione
,
and
that
he
searched
many
Monuments
of
Antiquity
:
The
Writings
of
Mercurius
Trismegistus
whom
the
Egyptians
call
Thoth
,
and
the
arcana
Ammoneorum
volumina
,
purged
the
History
of
former
times
from
Fables
,
and
gave
a
full
account
of
former
Ages
,
whose
Writings
Philo
Biblius
translated
into
Greek
,
and
digested
into
nine
Volumes
,
he
gathered
much
from
Hierombal
the
Priest
of
Jao
,
whom
Bochart
upon
very
probable
reasons
supposeth
to
be
Gedeon
called
Jerubbaal
;
and
having
set
up
an
Ephod
in
his
City
,
might
be
supposed
a
Priest
,
and
from
the
intercourse
between
them
the
Idol
Baal-berith
was
brought
from
Berith
the
City
of
Sancuniathon
,
into
Judea
.
Touching
the
Egyptians
,
they
pretended
to
the
greatest
antiquity
both
of
Government
and
Learning
;
the
latter
they
principally
derived
from
Hermes
,
stiled
by
some
Mercurius
Trismegistus
,
and
by
the
Egyptians
Thoth
;
the
Phenicians
made
claim
to
this
man
as
theirs
,
attributed
to
him
the
Invention
of
Letters
,
of
Navigation
,
of
the
Virtues
of
Herbs
,
Euseb.
lib.
1.
Praeparat
.
sect.
10.
de
Phoenicum
Theologia
;
he
is
supposed
more
ancient
than
Moses
,
but
we
have
nothing
authentick
existing
which
he
wrote
:
The
ancientest
Historian
of
the
Affairs
of
Egypt
was
Manethes
the
Egyptian
Priest
,
who
lived
about
,
or
as
some
think
,
before
the
time
of
Alexander
,
he
carries
up
the
Res
Aegyptiacas
to
an
excessive
Antiquity
,
and
yet
with
great
particularity
and
pretended
certainty
:
some
account
him
fabulous
,
because
he
carries
up
the
Egyptian
Dynasties
before
the
Flood
,
yea
and
long
before
the
Creation
;
others
assert
the
probability
of
the
Egyptian
Dynasties
to
over-reach
the
universal
Flood
,
but
salve
that
prodigious
excess
of
their
numerous
Years
by
reducing
them
to
Months
,
or
Anni
Lunares
,
which
were
anciently
so
accounted
among
the
Egyptians
.
The
Egyptians
have
had
other
Writers
of
their
Histories
,
but
of
a
later
date
,
as
Ptolemeus
Mendesius
,
mentioned
sometimes
by
Eusebius
;
and
those
Arabick
Historians
mentioned
by
Kircher
in
that
Book
that
delivers
the
History
of
the
succession
of
their
Dynasties
.
Lastly
,
I
come
to
the
Jewish
History
begun
by
Moses
,
and
continued
down
in
a
clear
succession
and
series
of
times
till
their
return
from
the
Babylonish
Captivity
and
this
History
hath
a
just
prelation
above
all
the
Writings
of
other
Historians
in
these
ensuing
respects
.
1.
It
hath
the
greatest
and
most
particular
certainty
,
and
far
beyond
any
of
the
Historians
before
mentioned
;
it
contains
the
certain
Periods
of
Times
,
Names
,
Men
,
Places
,
Actions
,
and
all
Circumstances
requirable
in
a
History
to
inform
;
it
is
not
involved
in
Mystical
expressions
or
Mythologies
,
but
is
plain
,
familiar
,
and
intelligible
.
2.
It
hath
the
greatest
evidence
of
Truth
that
can
be
expected
by
a
reasonable
man
,
namely
,
Evidence
from
it self
,
the
particularity
and
circumstances
of
the
things
it
relates
;
Evidence
from
the
ancientest
Heathen
Authors
,
especially
Sancuniathon
,
Berosus
,
and
Abydenus
before
mentioned
;
Evidence
from
the
several
parts
thereof
,
the
Book
of
one
Age
bearing
witness
to
another
;
as
the
Books
of
Joshua
to
those
of
Moses
,
the
Books
of
Kings
to
those
of
Moses
and
Joshua
,
though
written
in
several
Ages
;
Evidentia
rei
,
or
facti
,
there
cannot
be
greater
Evidence
than
the
Regiment
of
a
People
for
so
many
Ages
according
to
the
Laws
given
and
recorded
by
their
first
Historian
Moses
,
and
the
enjoyment
of
their
Possessions
according
to
the
distribution
of
their
next
Historian
Joshua
.
3.
It
is
no
broken
Piece
,
or
Historical
Fragment
,
but
it
is
carried
down
from
the
beginning
of
Time
to
all
the
ensuing
Ages
of
the
Jewish
State
,
without
any
chasma
or
interval
.
4.
It
hath
the
evidence
of
the
highest
credibility
that
any
thing
of
that
nature
is
capable
of
,
That
the
Books
of
Moses
especially
,
which
are
the
Caput
Historiae
Judaicae
,
were
written
by
that
Man
Moses
,
and
that
he
lived
in
that
Age
wherein
he
is
supposed
to
write
:
1.
The
constant
uninterrupted
Tradition
of
that
Kingdom
and
Nation
from
it
first
coalition
,
even
to
this
day
.
2.
The
attestation
of
all
the
succeding
Writers
of
that
Historical
Series
of
the
Jewish
Affairs
.
3.
The
inviolable
Observation
of
those
Laws
given
by
Moses
and
recorded
in
that
History
,
as
of
the
Laws
given
by
him
.
4.
The
Suffrage
of
all
Heathen
Authors
both
modern
and
ancient
,
that
have
occasion
to
mention
the
concerns
of
that
People
.
5.
It
is
a
History
that
contains
matters
of
far
greater
moment
and
antiquity
than
any
other
Writers
but
such
as
in
probability
made
their
Collections
out
of
it
,
namely
,
of
the
Transactions
from
the
first
Creation
of
the
World
until
the
Universal
Flood
,
and
from
thence
to
the
time
of
him
that
first
wrote
it
,
namely
Moses
.
6.
It
is
a
History
that
was
really
written
by
Moses
,
who
was
far
more
ancient
than
all
the
Heathen
Writers
above
mentioned
(
excepting
only
Trismegistus
,
of
whose
Writings
we
have
nothing
extant
)
and
more
ancient
than
most
of
those
Things
or
Notes
recorded
by
those
most
ancient
Heathen
Writers
which
for
the
most
part
filled
their
Books
;
He
wrote
540
years
before
Homer
;
200
years
before
Sancuniathon
,
according
to
Bochart's
account
;
300
years
before
the
Expedition
of
the
Argonauts
;
350
years
before
the
Trojan
War
;
and
a
considerable
time
before
the
Apotheoses
or
Inaugurations
of
many
of
the
Heathenish
Deities
.
So
that
as
the
Matter
of
his
History
,
so
the
Time
of
his
writing
is
far
more
ancient
than
the
writing
of
the
most
ancient
Heathen
Historians
that
are
at
all
extent
.
Much
of
this
I
shall
have
occasion
to
resume
and
enlarge
in
the
ensuing
Chapters
,
yet
this
was
necessary
in
this
place
.
The
Inference
that
is
made
from
hence
is
,
That
probably
if
the
World
of
Mankind
had
been
Eternal
,
or
if
it
had
any
such
vast
distance
from
its
Beginning
as
some
suppose
,
we
should
have
had
Historical
Monuments
and
Writings
long
before
the
Age
of
Moses
.
But
for
all
this
,
I
must
needs
say
,
this
Consideration
singly
(
I
say
singly
)
taken
and
weighed
,
maketh
not
much
against
an
eternal
or
at
least
a
vaster
Epocha
of
the
first
Origination
of
Man
than
is
ordinarily
supposed
;
I
shall
therefore
set
down
those
allays
that
make
against
the
strength
of
the
consequence
drawn
from
this
Topick
.
1.
It
is
evident
that
the
use
of
Letters
and
Writing
were
far
more
ancient
than
the
time
of
Moses
;
the
Egyptians
and
Phenicians
carry
up
the
original
of
the
invention
thereof
to
Mercurius
Trismegistus
,
which
is
supposed
long
before
Moses
:
And
although
Cadmus
is
supposed
to
have
brought
the
use
of
Letters
out
of
Phoenicia
into
Greece
some
time
after
the
Age
of
Moses
,
according
to
Polydore
Virgil
,
lib.
1.
cap.
6.
out
of
Pliny
,
Herodotus
and
others
;
yet
it
appears
by
what
is
before
mentioned
,
that
there
were
in
Phoenicia
very
ancient
written
Volumes
called
Volumina
Ammonaeorum
long
before
the
time
of
Sancuniathon
.
And
if
we
believe
the
Tradition
of
Josephus
,
the
Pillars
of
Seth
were
extant
in
his
time
;
and
according
to
Tertullian
some
Fragments
of
the
Writings
of
Enoch
were
traditionally
extant
in
his
time
:
But
howsoever
Moses
(
if
he
be
the
Author
of
the
History
of
Job
,
whom
some
think
to
be
contemporary
at
least
with
Jacob
)
mentions
Books
and
Writings
to
have
been
common
things
in
the
time
of
Job
,
Job
19.23
.
Josephus
lib.
1.
cap.
3.
Tertull.
de
Habitu
Mulierum
.
2.
Surely
if
Writing
were
so
ancient
,
it
is
probable
that
many
Histories
might
be
before
the
time
of
Moses
which
were
lost
in
succession
of
time
,
as
it
must
be
agreed
that
most
of
those
ancient
Monuments
that
in
the
granted
Period
of
the
World
were
extant
before
Moses
time
are
since
lost
,
and
many
millions
of
Books
that
have
been
written
since
Moses
time
have
by
the
injury
of
Time
and
Men
been
lost
;
much
more
those
Books
which
were
written
antecedent
to
Moses
time
:
And
the
truth
is
,
the
preservation
of
the
Books
of
Moses
entire
unto
this
day
,
when
so
many
of
a
far
later
date
are
lost
,
is
to
be
attributed
to
the
special
Providence
of
Almighty
God
.
2.
Again
,
they
that
assign
the
shortest
time
between
the
Origination
of
Mankind
and
the
Writings
of
Moses
,
allow
it
to
be
somewhat
above
2460
years
:
So
that
although
Moses
were
admitted
the
first
Historian
that
ever
wrote
,
it
would
very
near
as
strongly
conclude
against
the
antiquity
of
2460
years
before
his
writing
as
against
an
eternal
existence
of
Mankind
:
if
it
should
be
an
Argument
against
the
latter
,
it
would
be
such
also
against
the
former
.
3.
Considering
the
many
mutations
and
casualties
of
Wars
,
Transmigrations
,
especially
that
of
the
General
Flood
,
there
might
probably
be
an
obliteration
of
all
those
Monuments
of
Antiquity
that
immense
Ages
precedent
at
some
time
have
yielded
.
Cecrops
was
contemporary
with
Moses
,
and
Belus
and
Ninus
were
before
him
;
yet
we
have
no
Monuments
extant
of
the
Assyrians
so
ancient
as
Belus
,
or
of
the
Athenians
so
ancient
as
Cecrops
,
but
such
as
are
Traditions
,
and
written
long
after
their
times
.
So
that
although
I
have
mentioned
this
concerning
the
known
Periods
of
Historical
Writers
,
yet
I
think
we
are
to
be
careful
not
to
lay
too
great
a
stress
singly
on
it
,
and
it
is
the
least
of
all
that
follow
in
weight
or
evidence
:
And
yet
this
was
fit
to
be
mentioned
,
because
it
is
necessary
for
the
more
clear
discovery
and
application
of
that
which
follows
.
CAP.
III.
The
second
Evidences
of
Fact
,
namely
,
the
apparent
Evidences
of
the
first
Foundation
of
the
greatest
and
ancient
Kingdoms
and
Empires
.
I
Come
to
my
Second
Evidence
of
Fact
,
which
is
the
subject
Matter
of
Histories
,
and
principally
concerning
the
Evidence
arising
from
them
of
the
first
Original
of
the
most
considerable
Monarchies
in
the
World
.
Touching
the
great
Monarchies
of
the
World
,
their
Original
is
so
well
known
,
and
delivered
down
to
us
from
Authors
of
unquestionable
truth
,
that
there
need
little
be
said
touching
them
;
for
they
have
their
confessed
Epochae
within
certain
and
known
Periods
.
As
the
beginning
of
the
Roman
Monarchy
under
Romulus
,
which
gives
the
Epocha
Urbis
conditae
in
the
7th
Olympiad
;
the
beginning
of
the
Grecian
Monarchy
,
which
hath
its
Epocha
in
Alexander
about
the
111th
Olympiad
;
the
beginning
of
the
Persian
Monarchy
,
which
had
its
Epocha
in
Cyrus
about
the
55th
Olympiad
,
though
the
same
were
not
established
in
the
beginning
of
Cyrus
,
but
completed
in
Cambyses
his
Son
about
the
62d
d
Olympiad
.
And
the
like
might
be
observed
concerning
several
smaller
Kingdoms
,
whose
originals
are
delivered
over
to
us
in
Histories
.
And
although
it
is
true
that
these
Beginnings
of
these
several
Monarchies
and
Kingdoms
do
not
so
begin
as
if
those
Men
that
founded
these
Monarchies
were
the
natural
Fathers
of
all
those
Persons
that
did
coalescere
in
Regnum
vel
Monarchiam
;
or
as
if
those
Monarchies
were
derived
from
the
Heads
or
Roots
that
gave
them
this
denomination
,
as
all
Men
are
derived
from
the
common
Parent
of
Mankind
,
or
as
possibly
some
other
of
the
ancient
Monarchies
,
which
we
shall
have
occasion
hereafter
to
mention
,
were
derived
:
For
many
times
the
beginning
of
Monarchies
and
Kingdoms
was
by
the
coalition
of
many
Persons
,
it
may
be
of
several
Nations
,
into
an
Army
,
as
they
did
under
Cyrus
,
or
into
a
City
,
as
they
did
under
Romulus
,
or
by
transmigration
of
Persons
from
one
Countrey
to
another
,
as
the
Israelites
did
.
And
therefore
we
are
not
to
take
it
that
these
Originations
of
Monarchies
were
the
Origination
of
all
the
People
that
were
joyned
in
it
;
for
they
had
their
existence
oftentimes
before
,
and
took
their
denomination
from
the
Dux
Exercitùs
or
the
Rector
Civitatis
,
under
which
they
were
as
it
were
listed
in
their
Civil
or
Military
coalition
.
And
therefore
the
Argument
is
not
thus
necessarily
that
the
Roman
Monarchy
or
the
Grecian
Monarchy
had
not
its
beginning
before
such
a
time
,
therefore
those
Men
that
were
the
constituent
parts
thereof
had
no
existence
before
that
time
;
but
that
the
Civil
Society
under
the
Prince
,
Rector
or
form
of
Government
then
began
to
be
formally
such
in
such
a
special
Constitution
.
But
those
Monarchies
that
pretend
to
the
greatest
Antiquity
are
principally
,
-
1.
The
Assyrian
or
Babylonian
Monarchy
.
-
2.
The
Egyptians
,
and
their
Dynasties
.
-
3.
The
Grecians
.
-
4.
The
Chineses
.
These
I
shall
examin
in
order
.
1.
Touching
the
Assyrian
or
Babylonian
Monarchy
,
we
do
with
the
best
authority
both
of
Sacred
and
Prophane
Writers
suppose
,
1.
That
it
had
its
beginning
since
the
Universal
Deluge
from
Ham
the
youngest
Son
of
Noah
.
2.
That
the
Reasons
and
Authorities
against
that
Supposition
are
not
of
weight
enough
to
evince
the
contrary
.
Before
I
come
to
my
Reasons
for
this
Assertion
,
something
I
shall
premise
touching
the
Assyrian
Empire
,
and
how
it
stood
in
relation
to
that
of
the
Babylonian
.
It
seems
that
Babylon
was
at
first
the
Seat
of
the
Assyrian
Empire
,
the
building
whereof
some
attribute
to
Belus
,
some
to
Ninus
his
Son
,
some
to
Semiramis
his
Wife
,
and
some
to
others
:
but
afterwards
the
Caput
Imperti
of
the
Assyrians
was
Ninive
,
built
upon
the
River
Tigris
.
It
also
seems
,
that
in
process
of
time
the
Assyrians
either
new
built
or
repaired
Babylon
that
had
lain
long
neglected
,
and
the
same
was
peopled
with
those
People
on
the
South
of
Assyria
called
Caldeans
:
That
which
gives
me
light
of
it
,
and
indeed
of
the
whole
History
of
the
Babylonian
Monarchy
is
Isaiah
23.13
.
Behold
the
land
of
the
Caldeans
,
this
people
was
not
till
the
Assyrian
founded
it
for
them
that
dwell
in
the
wilderness
:
They
set
up
the
towers
thereof
,
they
raised
up
the
palaces
thereof
.
It
seems
therefore
that
Babylon
formerly
neglected
,
by
this
favour
of
the
King
of
Assyria
prospered
into
a
petty
Kingdom
,
and
growing
powerful
did
set
up
for
themselves
in
the
time
of
Ahaz
the
King
of
Judah
who
was
contemporary
with
Tiglah
Pileser
,
2
Kings
16.10
.
And
possibly
the
first
divided
King
of
Babylon
was
that
Nabonassar
that
gave
the
original
of
the
Aera
Nabonassaris
that
began
about
the
beginning
of
King
Ahaz
,
in
the
beginning
of
the
8th
Olympiad
,
about
four
years
after
the
Building
of
Rome
.
It
seems
that
either
the
same
Tiglah
Pileser
,
or
his
next
Successor
Salmanassar
King
of
Assyria
that
carried
away
the
People
of
Israel
in
the
ninth
year
of
Hoseah
,
about
four
years
after
the
death
of
Ahaz
,
2
Kings
17.6
.
did
afterwards
re-take
Babylon
;
for
certainly
he
was
possessed
of
it
at
or
shortly
after
the
deportation
of
Israel
;
for
he
brought
Men
from
Babylon
,
from
Cutha
,
from
Ava
,
Hamath
and
Sepharvaim
,
to
put
into
Samaria
.
2
Kings
17.24
.
It
seems
that
most
of
these
places
from
whence
People
were
transplanted
to
Samaria
,
were
places
conquered
by
the
Assyrian
Monarch
,
who
did
as
Victors
use
prudently
to
do
,
transplant
the
conquered
into
other
places
;
and
the
same
seems
evident
for
some
of
these
places
at
least
,
and
as
probably
for
Babylon
also
,
2
Kings
18.24
.
Isaiah
10.10
.
particularly
for
Hamath
,
Sepharvaim
and
Avah
:
And
accordingly
he
transplanted
the
conquered
People
into
Gozan
and
other
places
,
2
Kings
18.11
.
which
were
won
by
Salmanassar
from
the
Medes
by
Conquest
.
2
Kings
19.12
.
Senacherib
succeeded
Salmanassar
,
and
came
up
against
Hezekiah
in
the
fourteenth
year
of
his
Reign
,
where
he
received
that
great
blow
of
185000
Men
,
which
sent
him
back
to
Nineveh
where
he
was
slain
;
and
Ezarhaddon
his
Son
reigned
in
his
stead
.
2
Kings
20.35
,
36
,
37.
This
gave
opportunity
to
the
new
usurped
Kingdom
of
Babylon
again
to
break
the
Yoak
of
Assyrian
Monarchy
;
for
it
evidently
appears
that
Berodach-Baladan
the
Son
of
Baladan
was
King
of
Babylon
,
and
sent
to
complement
Hezekiah
when
there
was
another
King
of
Assyria
,
2
Kings
20.12
.
Hezekiah
having
reigned
29
years
dyed
,
and
Manasseh
his
Son
succeeded
him
.
Manasseh
reigned
55
years
,
and
towards
the
latter
end
of
his
Reign
he
was
carried
Captive
to
Babylon
by
the
King
of
Assyria
,
2
Chron.
33.11
.
whether
the
King
of
Assyria
had
regained
Babylon
,
or
whether
the
King
of
Babylon
had
overcome
the
Assyrian
,
and
so
held
the
stile
of
that
Monarch
,
appears
not
,
though
the
latter
seems
probable
by
comparing
the
reprehension
of
Isaiah
,
2
Kings
20.17
.
Ammon
succeeded
,
and
reigned
2
years
.
Josiah
succeeded
,
and
reigned
31
years
.
Jehoahaz
3
months
.
Jehoiachim
11
years
.
Jehoiachin
3
months
.
Zedekiah
11
years
;
the
last
year
of
whose
Reign
was
contemporary
with
the
19th
year
of
Nebuchadnezzar
.
Now
putting
all
the
years
together
from
the
first
of
Ahaz
to
the
last
of
Zedekiah
are
about
155
years
and
6
months
;
out
of
which
subducting
19
years
for
the
Reign
of
Nebuchadnezzar
,
there
remains
from
the
first
of
Ahaz
to
the
first
of
Nebuchadnezzar
136
years
,
which
comes
very
near
to
the
Aera
Nabonassaris
;
for
according
to
the
common
Calculation
the
first
of
Nebuchadnezzar
hapned
in
the
138th
year
of
Nabonassar
,
which
began
about
two
years
before
the
first
year
of
Ahaz
;
or
in
the
second
year
of
the
8th
Olympiad
.
And
that
in
all
probability
,
Baladan
who
was
the
Father
of
Merodach-Baladan
that
sent
to
visit
Hezekiah
,
might
be
that
Nabonassar
whose
Aera
is
so
much
celebrated
.
After
the
beginning
of
the
Reign
of
Nebuchadnezzar
the
entire
Assyrian
Monarchy
was
translated
to
Babylon
,
and
Nebuchadnezzar
the
King
thereof
.
Herodotus
in
his
First
Book
tells
us
that
Cyaxares
the
Grand-child
of
Dioces
first
attempted
the
taking
of
Niniveh
,
but
was
repulsed
by
the
aid
of
the
Scythians
;
and
that
afterwards
he
took
it
,
and
became
Master
of
all
Assyria
,
Excepta
Babylonica
quadam
portione
.
But
according
to
the
Histories
of
Tobit
and
Judith
,
Niniveh
was
taken
by
Assuerus
and
Nebuchadnezzar
,
and
afterwards
entirely
possessed
by
Nebuchadnezzar
,
Tobit
10.17
.
Judith
11.
But
this
is
obscure
,
because
it
hath
been
conceived
that
Nebuchadnezzar
was
a
common
Name
used
amongst
the
Babylonian
Kings
,
as
Pharaoh
among
the
Egyptians
;
only
it
may
not
be
impossible
that
Nebuchadnezzar
who
was
certainly
contemporary
with
Cyaxares
the
Mede
,
might
be
an
assistant
in
the
Destruction
of
Niniveh
with
Cyaxares
,
called
it
may
be
by
Tobit
,
Assuerus
;
but
how
he
came
to
be
sole
Possessor
after
in
the
time
of
Judith
,
is
hard
to
unriddle
.
This
Nebuchadnezzar
made
Babylon
the
Seat
of
his
Empire
,
and
so
far
enlarged
it
that
it
seemed
as
new
built
,
as
his
own
arrogant
and
vain-glorious
expression
witnesseth
;
Is
not
this
great
Babel
that
I
have
built
?
Dan.
4.30
.
Upon
all
this
that
hath
been
said
,
it
seems
plain
:
1.
That
Babylon
or
Babel
was
the
first
or
ancient
Seat
of
the
Assyrian
Empire
.
2.
That
the
same
was
first
built
by
Belus
,
or
Ninus
,
or
Semiramis
,
as
the
Heathen
Writers
tell
us
;
or
by
Nimrod
,
as
the
Holy
History
tells
us
,
who
possibly
might
be
the
same
with
Belus
.
3.
That
afterward
the
Seat
of
the
Assyrian
Empire
was
translated
to
Nineveh
the
great
City
of
that
Empire
.
4.
That
afterward
Babylon
was
again
either
repaired
or
enlarged
by
the
Assyrian
Empire
,
and
was
the
Metropolis
of
that
part
of
Assyria
called
Caldaea
,
the
Inhabitants
whereof
were
greatly
addicted
to
the
Celestial
Observation
,
and
became
so
famous
for
it
,
that
a
Caldean
and
an
Astrologer
were
terms
equivalent
in
common
appellation
.
5.
That
afterward
the
Babylonians
or
Caldeans
obtained
or
usurped
a
divided
Kingdom
from
the
Assyrian
Empire
.
6.
That
the
first
King
of
that
divided
Kingdom
was
called
Nabonassar
,
which
give
the
original
to
the
Aera
Nabonassaris
,
beginning
about
the
8th
Olympiad
.
7.
That
about
140
years
after
the
beginning
of
that
Kingdom
it
grew
so
potent
,
that
it
acquired
the
whole
Assyrian
Monarchy
,
and
became
the
Seat
thereof
under
Nebuchadnezzar
.
8.
That
Nebuchadnezzar
again
enlarged
the
City
of
Babylon
with
Buildings
and
Walls
of
incredible
strength
and
glory
.
This
being
premised
,
I
now
come
to
those
Reasons
that
satisfie
me
that
the
Assyrian
or
Babylonian
Monarchy
was
not
of
that
great
Antiquity
that
the
Babylonians
and
the
favourers
of
their
Tradition
pretended
,
but
had
its
known
Original
or
Epocha
from
whence
it
began
.
1.
The
Authority
of
the
Heathen
Authors
allow
not
above
1400
years
at
most
for
the
continuance
of
the
Assyrian
Monarchy
,
and
lodge
the
Original
of
it
in
Belus
the
Father
of
Ninus
,
the
beginning
of
whose
Reign
is
by
computation
to
be
cast
in
the
153d
d
year
after
the
Flood
,
according
to
the
Jewish
Account
.
Vide
probationes
indè
Petavii
doctrina
temp.
l.
9.
per
totum
.
The
Account
,
according
to
Diodorus
Siculus
,
runs
thus
;
The
Assyrian
Monarchy
beginning
with
Ninus
lasted
1360
years
unto
the
fall
of
Sardanapalus
by
Arbaces
the
Mede
,
after
which
that
Monarchy
fell
in
with
the
Mede
:
it
continued
there
until
Pul
became
the
Head
of
the
Assyrian
Monarchy
,
and
after
him
Tiglah
Pileser
,
and
then
Salmanassar
,
and
afterwards
Senacherib
:
The
Proof
they
add
to
this
Supputation
is
this
;
That
from
the
Fall
of
Sardanapalus
to
the
Taking
of
Babylon
by
Alexander
are
accounted
543
years
,
which
added
to
the
former
number
gives
1903
years
,
the
Epocha
of
the
Caldean
Astrological
Calculation
brought
by
Calisthenes
to
Aristotle
at
the
Taking
of
Babylon
by
Alexander
;
which
casts
the
Beginning
of
the
Assyrian
Monarchy
under
Belus
,
or
at
least
under
Ninus
his
Son
,
to
be
about
the
year
of
the
World
1717
,
about
60
years
after
the
Flood
,
according
to
the
Jewish
Account
;
though
others
,
following
also
the
Jewish
Account
,
cast
the
same
to
be
about
104
years
after
the
Flood
.
But
Africanus
,
and
others
that
follow
the
Account
of
the
70
Interpreters
,
tell
us
of
seven
Kings
of
the
Caldeans
,
and
six
Kings
of
the
Arabians
that
were
antecedent
to
Belus
in
that
Empire
,
that
successively
reigned
in
Babylon
440
years
;
that
Belus
obtained
by
Conquest
the
Kingdom
,
and
reigned
55
years
;
and
by
this
Account
the
Beginning
of
the
Assyrian
Kingdom
under
Ninus
was
631
years
after
the
Flood
,
and
one
Age
after
the
Confusion
of
Languages
in
the
time
of
Phaleg
:
But
which
way
soever
we
take
,
yet
we
find
a
Beginning
of
the
Assyrian
Empire
,
though
they
that
suppose
it
440
years
before
Belus
,
thrust
the
Deluge
and
the
Creation
farther
back
than
the
Jewish
Account
.
2.
The
Authority
of
the
Holy
Scripture
by
the
Pen
of
Moses
gives
us
the
Original
of
the
Babylonian
or
Assyrian
Monarchy
in
Nimrod
,
which
possibly
may
be
the
Name
in
Hebrew
of
Belus
the
first
Founder
of
it
.
And
here
I
do
not
take
advantage
of
the
Divine
Authority
of
the
Sacred
Scripture
,
but
make
use
of
it
only
as
a
History
,
and
singly
upon
that
account
hath
greater
evidence
of
its
truth
than
any
Heathen
Historian
whatsoever
.
1.
The
Writer
thereof
was
most
certainly
nearer
the
times
of
the
first
Foundation
,
of
that
Monarchy
by
above
800
years
than
any
other
Historian
that
gives
us
the
account
of
the
Assyrian
and
Babylonian
Monarchy
;
which
is
a
great
advantage
in
point
of
evidence
touching
the
truth
of
any
Historical
Relation
.
Again
,
2.
He
was
not
very
far
distant
from
the
Place
or
Seat
of
that
Monarchy
,
the
Wilderness
and
Palestine
being
not
far
distant
from
Assyria
3.
He
was
descended
from
him
that
was
the
native
of
that
Country
,
namely
Abraham
,
who
was
born
and
lived
many
years
in
the
Caldean
Country
,
and
doubtless
did
bring
along
with
him
and
transmit
to
his
Posterity
a
fair
Tradition
of
that
Empire
,
being
contemporary
with
Peleg
,
in
whose
time
the
famous
dissipation
of
Mankind
and
distinction
of
Languages
hapned
.
4.
He
was
educated
in
Egypt
,
the
people
whereof
were
greatly
learned
,
especially
in
Chronological
Computations
.
5.
The
coherence
and
synchronism
of
all
the
parts
of
the
Mosaical
Chronology
,
especially
after
the
Flood
,
bears
a
most
singular
testimony
to
the
truth
of
his
History
and
Computation
:
for
although
he
draws
not
down
the
lineal
Descendents
of
Ham
and
Japhet
down
to
his
time
,
but
only
mentions
their
Children
and
Grand-children
for
two
or
three
Generations
at
most
;
yet
he
draws
down
the
lineal
Pedigree
from
Sem
in
the
Sacred
Line
down
to
his
very
Age
,
together
with
their
Births
and
Ages
,
which
are
a
great
evidence
of
the
probability
of
the
rest
of
his
Account
.
So
that
if
we
take
the
History
of
Moses
upon
a
bare
Moral
account
,
abstracted
from
the
Authority
of
Divine
Revelation
,
he
hath
greater
evidence
of
the
truth
of
what
he
relates
than
any
Historian
whatsoever
that
takes
upon
him
the
narrative
of
the
Antiquity
of
Kingdoms
or
Empires
,
the
ancientest
of
which
Historians
were
above
1000
years
later
than
Moses
.
But
this
I
shall
have
occasion
farther
to
improve
hereafter
.
The
Objections
against
this
late
Original
of
the
Assyrian
or
Babylonian
Monarchy
(
for
it
had
its
successive
translation
into
these
denominations
)
are
principally
these
:
1.
That
it
appears
by
the
Account
of
ancient
Historians
,
that
the
Caldeans
(
in
whom
the
Assyrian
Monarchy
began
and
ended
)
at
the
Taking
of
Babylon
by
Alexander
had
preserved
Astronomical
Calculations
for
about
400000
years
;
thus
Diodorus
Siculus
,
lib.
3.
cap.
8.
Quadringenta
tria
annorum
millia
usque
ad
ascensum
Alexandri
numerant
;
and
Tully
in
his
second
Book
de
Divinatione
mentions
the
number
to
be
greater
,
Quadringenta
&
septuaginta
millia
annorum
,
in
periclitandis
experiendisque
Pueris
quicunque
essent
nati
,
Babylonios
posuisse
.
2.
That
it
seems
impossible
,
that
if
their
Monarchy
began
but
in
Nimrod
,
or
so
short
a
time
after
the
Universal
Deluge
,
that
in
the
time
of
Ninus
,
by
some
supposed
the
first
,
by
some
the
second
King
of
the
Assyrians
or
Babylonians
,
the
Empire
could
have
grown
so
populous
as
to
build
that
vast
City
of
Babylon
,
and
that
of
Nineveh
,
whose
state
and
magnificence
and
amplitude
were
of
incredible
greatness
;
or
that
his
Widow
Semiramis
could
at
once
bring
into
the
field
against
Zoroastres
an
Army
of
1700000
Foot-men
,
500000
Horse-men
,
100000
Chariots
,
2000
Ships
,
as
Diodorus
Siculus
out
of
Ctesias
,
l.
3.
cap.
5.
And
therefore
as
well
Mankind
as
the
Empire
of
Assyria
must
have
had
a
longer
continuance
to
have
set
out
such
an
Army
,
than
the
succession
of
an
Empire
for
two
or
three
Governours
at
most
,
or
the
successions
or
propagations
of
Mankind
within
so
short
a
time
as
this
is
supposed
to
succeed
the
Universal
Deluge
,
could
afford
.
To
the
first
I
answer
:
1.
That
some
will
have
these
Years
to
be
but
Months
,
which
they
suppose
to
be
accounted
Years
by
the
ancient
Babylonians
and
Egyptians
:
But
as
we
have
no
certain
evidence
that
they
used
to
account
a
Month
a
Year
,
but
if
we
had
,
yet
that
reduction
will
not
serve
;
for
that
number
of
Lunar
Months
reduced
to
Solar
Years
will
arise
to
above
40000
Years
,
which
will
over-reach
the
Creation
of
Mankind
.
2.
Therefore
we
may
with
the
same
Tully
and
Diodorus
Siculus
pronounce
it
to
be
an
incredible
and
fabulous
Account
warranted
by
no
credible
evidence
,
but
meerly
their
own
fancy
or
imposture
;
that
because
they
held
the
World
eternal
,
would
gratifie
their
people
with
a
succession
of
an
incredible
Antiquity
.
And
it
appears
to
be
fabulous
,
1.
For
that
in
all
this
time
they
would
probably
have
gotten
the
perfect
Theory
of
the
Planetary
Motions
and
Positions
,
which
it
is
plain
they
did
not
,
if
we
believe
the
same
Author
;
for
they
were
at
a
loss
touching
the
true
discoveries
and
periods
of
the
Eclipses
,
especially
of
the
Sun
.
2.
For
that
Calisthenes
,
who
was
very
curious
in
searching
the
famous
Periods
of
the
Babylonian
or
Caldean
Celestial
Observations
,
at
the
very
time
when
they
pretended
so
great
an
Antiquity
,
namely
,
at
the
Taking
of
Babylon
by
Alexander
,
upon
a
strict
enquiry
found
their
Astronomical
Observations
not
to
be
above
1903
years
old
,
which
he
accordingly
reported
to
Aristotle
,
that
employed
him
specially
in
that
Enquiry
,
as
Simplicius
reports
in
his
Commentaries
upon
the
Book
of
Aristotle
de
Caelo
.
The
prodigious
Accounts
therefore
of
the
Caldeans
of
the
Times
past
deserve
as
little
credit
as
their
Predictions
of
things
to
come
,
who
,
as
the
same
Tully
there
observes
,
flattered
both
Caesar
and
Pompey
with
long
Lives
and
happy
and
peaceable
Death
;
both
which
fell
out
in
the
success
,
to
both
extremely
contrary
.
2.
I
come
to
the
second
Objection
,
namely
,
That
it
seems
altogether
impossible
that
the
General
Flood
should
put
a
period
to
all
former
Governments
,
and
indeed
to
the
whole
Race
of
Mankind
except
eight
persons
,
and
yet
that
from
these
in
so
short
a
time
such
vast
and
powerful
Monarchies
,
especially
as
that
of
the
Babylonian
or
Syrian
should
arise
.
To
which
I
answer
:
1.
That
if
we
should
admit
the
Computation
of
the
Seventy
,
now
much
magnified
by
Vossius
and
others
,
it
would
easily
deliver
us
from
that
difficulty
;
for
whereas
the
Hebrew
Computation
gives
the
Universal
Flood
to
be
but
1656
years
after
the
Creation
of
Mankind
,
the
Septuagint
gives
it
to
be
2262
years
:
and
whereas
the
Hebrew
Account
gives
us
about
300
years
from
the
Flood
to
the
Birth
of
Abraham
,
and
consequently
about
104
,
and
according
to
some
only
58
years
from
the
Flood
to
the
beginning
of
Ninus
the
Son
of
Belus
,
the
Septuagint
gives
us
from
the
Flood
to
the
Birth
of
Abraham
1132
years
;
and
consequently
the
beginning
of
Ninus
though
admitted
to
have
been
about
250
years
before
the
Birth
of
Abraham
,
would
yet
have
hapned
near
800
years
after
the
Flood
,
which
would
not
only
give
a
competent
time
for
Mankind
to
grow
to
that
great
multitude
that
is
supposed
,
but
would
satisfie
those
preceding
thirteen
Kings
in
Babylon
that
are
supposed
to
have
worn
out
440
years
before
〈◊〉
the
beginning
of
Belus
the
Father
of
Ninus
.
2.
But
the
Objection
needs
not
that
help
,
neither
doth
enforce
us
to
desert
the
Hebrew
Account
to
satisfie
that
or
the
like
Objections
.
For
considering
the
long
Life
of
the
Ancients
that
lived
within
300
years
after
the
Flood
,
and
consequently
their
coexistence
with
those
that
descended
from
them
;
we
may
without
the
help
of
a
miraculous
fertility
find
that
in
104
years
Mankind
descended
from
Noah
and
his
three
Sons
and
their
Wives
,
might
arise
to
a
stupendious
multitude
by
that
Arithmetical
Progression
that
would
be
found
in
their
Generations
.
I
shall
not
need
to
set
down
the
process
of
the
Computation
or
the
product
,
it
is
excellently
done
to
my
hand
by
Temporarius
in
his
second
Book
Chronologicarum
demonstrationum
,
and
out
of
him
by
Petavius
his
Doctrina
temporum
,
lib.
10.
and
out
of
both
by
Kircherus
in
the
first
Book
of
his
first
Tome
of
his
Oedipus
Aegyptiacus
,
where
he
undertakes
,
that
in
the
progress
of
200
years
after
the
Flood
the
multitude
of
the
coexisting
People
might
be
so
great
,
that
if
they
were
cast
into
a
square
Battalia
,
allowing
to
every
person
but
one
square
foot
of
ground
,
the
side
of
that
Square
would
be
372
Astronomical
miles
,
or
25
Heavenly
degrees
.
And
thus
far
touching
the
Original
of
the
Assyrian
,
Caldean
,
or
Babylonian
Monarchy
.
2.
Touching
the
Egyptians
,
they
maintained
the
Origination
of
Mankind
,
and
that
the
same
was
not
Eternal
,
as
it
seems
by
Diodorus
Siculus
in
his
second
Book
;
for
they
supposed
,
in
respect
of
the
fruitfulness
of
their
soil
and
the
convenience
of
their
situation
,
that
the
first
Original
of
Mankind
was
among
them
,
and
that
the
Egyptians
were
the
ancientest
People
in
the
World
.
But
though
they
admitted
the
Origination
of
Man
,
yet
they
pretended
to
a
very
great
antiquity
of
their
Nation
and
Government
;
and
because
they
would
exceed
all
others
,
they
suppose
their
first
Governours
were
Gods
:
Diodorus
tells
us
,
that
in
the
180th
Olympiad
they
pretended
a
succession
of
Government
of
33000
years
,
whereof
the
first
18000
years
they
were
governed
by
Gods
and
Heroes
,
and
the
last
15000
years
by
Men.
Manetho
,
that
wrote
the
History
of
the
Egyptians
about
the
beginning
of
the
Grecian
Monarchy
under
Alexander
,
with
very
great
pretence
hath
carried
up
their
Government
to
an
incredible
distance
before
the
Creation
of
Mankind
;
for
he
digested
the
successive
Governments
of
the
Egyptians
into
32
Dynasties
,
and
to
each
Dynasty
a
great
number
of
Governours
and
Years
,
whereof
15
exceeded
the
time
of
the
Flood
,
and
therefore
are
omitted
by
Africanus
and
others
that
yet
are
fond
of
the
credit
of
Manetho
:
the
other
17
Dynasties
are
supposed
to
be
extended
unto
the
beginning
of
the
Grecian
Empire
for
about
1694
years
after
the
Flood
.
But
1.
This
Account
,
even
of
Diodorus
Siculus
,
is
very
uncertain
;
for
it
appears
by
Censorinus
,
de
die
Natali
,
cap.
19.
that
the
ancient
Egyptian
year
was
bimestris
,
and
after
that
trimestris
,
and
after
that
,
in
latter
time
,
of
13
months
and
5
days
:
And
some
tell
us
,
that
yet
their
most
ancient
year
was
but
one
month
,
namely
,
one
revolution
of
the
Moon
through
the
Zodiack
;
which
if
it
should
be
admitted
,
may
shorten
their
Account
of
33000
years
to
3600
years
or
thereabout
.
But
yet
this
Answer
serves
not
,
for
in
all
probability
their
years
continued
to
be
365
days
ever
since
the
time
of
the
Jewish
Exody
at
least
,
which
will
carry
up
the
Account
far
beyond
the
Creation
of
Man
,
though
their
former
years
should
be
supposed
menstrui
or
bimestres
.
Therefore
it
seems
either
a
plain
Imposture
of
Manetho
,
out
of
an
emulation
of
the
pretended
Antiquity
of
the
Babylonian
Monarchy
,
or
at
least
a
very
plain
mistake
,
by
reckoning
all
these
32
Dynasties
or
Principatus
successivè
,
when
it
seems
they
were
all
contemporary
,
and
that
after
Mene
,
which
is
supposed
the
first
Head
of
these
Dynasties
,
the
Regiment
of
Egypt
was
divided
into
several
Principalities
,
and
each
had
his
Dynasty
,
but
the
particular
Regiment
of
each
several
Principality
,
Mene
being
the
Head
to
them
all
;
which
is
so
well
evinced
by
Vossius
in
his
little
Tract
de
Aetate
Mundi
,
out
of
Eratosthenes
contemporary
with
Manetho
,
Herodotus
and
others
,
that
nothing
can
be
added
to
it
,
or
reasonably
objected
against
it
;
though
Kircherus
in
the
first
Book
of
his
Egyptian
Antiquities
endeavours
to
carry
on
the
17
last
Dynasties
in
continued
succession
from
Cham
to
the
dissolution
of
the
Egyptian
Monarchy
by
Alexander
;
and
supposeth
the
first
15
Dynasties
to
have
incurred
before
the
Flood
,
and
the
traditional
memory
thereof
derived
down
by
Cham
to
his
Posterity
.
But
of
this
also
more
hereafter
.
Touching
the
Grecians
,
it
is
true
,
the
Grecian
Monarchy
had
its
known
Epocha
in
Alexander
about
the
114th
Olympiad
:
but
they
were
a
People
long
before
,
though
divided
into
smaller
Kingdoms
or
States
;
but
the
Memorials
of
the
Babylonians
and
Egyptians
were
far
more
ancient
than
those
of
Greece
,
which
derived
much
of
its
Learning
from
the
Egyptians
.
Censorinus
in
his
golden
Book
de
die
Natali
gives
us
out
of
Varro
a
threefold
Period
of
the
Grecian
Histories
or
Monuments
or
Times
,
Cap.
21.
namely
,
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
incognitum
,
from
the
first
Origination
of
Mankind
(
if
it
had
an
Original
)
ad
cataclysmum
priorem
,
or
the
Ogygian
Flood
:
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
fabulosum
,
from
the
Ogygian
Flood
to
the
first
Olympiad
:
3.
Historicum
,
from
the
first
Olympiad
until
his
time
.
For
the
first
of
these
times
,
Sive
semper
fuit
,
sive
habuit
initium
,
certè
quot
annorum
sit
non
potest
comprehendi
:
for
the
second
;
Non
planè
quidem
scitur
,
sed
creditur
esse
annos
circiter
mille
&
sexcentos
,
though
he
reduceth
it
by
his
account
to
a
shorter
time
;
namely
,
400
years
from
the
Ogygian
Flood
to
Inachus
,
and
from
him
to
the
first
Olympiad
according
to
some
400
,
according
to
others
395
,
407
,
or
417
:
I
shall
not
trouble
my self
with
the
curious
enquiry
into
the
number
,
or
the
different
Account
of
Chronologers
touching
it
:
But
within
the
compass
of
this
tempus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Periodus
fabulosa
,
hapned
many
of
those
Relations
of
the
Greeks
;
namely
,
the
Age
of
Prometheus
,
the
Flood
of
Deucalion
,
shortly
after
the
beginning
of
the
Dynasty
of
the
Athenians
,
in
the
time
of
Cretopus
King
of
the
Argives
;
Incendium
Idae
,
Cadmus
and
Europa
,
Ganymedis
raptus
,
Phaetontis
incendium
,
Hercules
Amphitryonis
filius
,
Expeditio
Argonautarum
,
Bellum
Trojanum
&
Reditus
Heraclidarum
,
Ionica
migratio
,
and
many
other
fine
Stories
that
have
furnished
some
of
the
Poetical
Historians
of
after
Ages
.
But
however
Censorinus
makes
his
Computation
,
Inachus
,
who
was
the
first
King
of
the
Argives
,
though
he
were
about
375
years
after
the
beginning
of
the
Assyrian
Monarchy
,
and
contemporary
with
Isaac
,
yet
he
began
his
Reign
about
100
years
before
the
Ogygian
Flood
,
which
hapned
in
the
latter
end
of
Phoroneus
the
Son
of
Inachus
and
second
King
of
the
Argives
.
So
that
Inachus
was
about
100
years
before
the
Ogygian
Flood
,
and
about
1070
or
1080
years
before
the
first
Olympiad
upon
this
account
.
This
then
being
,
as
it
seems
,
the
state
of
these
Periods
,
there
seem
two
Nations
of
the
Grecians
that
pretend
to
greatest
Antiquity
,
namely
,
the
Argivi
and
the
Attici
.
The
former
had
their
beginning
with
Inachus
,
whether
before
or
after
the
Ogygian
Flood
it
will
not
be
much
of
moment
,
but
at
least
within
1070
years
before
the
first
Olympiad
,
which
is
the
highest
time
that
the
Grecians
pretend
unto
.
Touching
the
Attici
,
the
Grecian
Memorials
give
us
no
higher
Account
than
of
Ogyges
,
in
whose
time
it
is
supposed
the
Ogygian
Flood
hapned
in
that
part
of
Greece
called
Attica
,
and
takes
its
name
from
him
,
namely
,
Diluvium
Ogygium
.
Out
of
this
Kingdom
arose
the
Dynasty
of
the
Athenians
,
about
200
years
after
the
Ogygian
Flood
,
wherein
Cecrops
was
the
first
Governour
contemporary
with
Moses
;
he
first
set
up
the
Worship
of
Jupiter
,
as
some
report
.
And
so
we
have
the
Original
of
the
Government
of
the
Argives
in
Inachus
,
of
the
Athenians
in
Cecrops
.
It
is
true
,
the
Egyptian
Priest
under
the
name
of
Timaeus
in
Plato
tells
us
a
large
Story
of
the
Island
of
Atlantis
far
bigger
than
Asia
,
and
that
although
now
that
goodly
Island
be
lost
and
swallowed
up
in
the
Sea
,
yet
the
Athenians
were
a
kind
of
Colony
transplanted
from
that
Island
into
Greece
about
7000
years
before
Solon's
time
.
But
this
is
one
of
those
Poetical
Fictions
wherewith
Plato
plays
,
mingling
more
serious
things
with
it
in
the
following
part
of
his
Discourse
;
and
the
Story
hath
no
footsteps
of
any
evidence
for
it
,
unless
we
shall
suppose
that
Atlantis
to
be
an
Island
that
was
before
the
Universal
Deluge
,
and
destroyed
by
it
.
4.
Concerning
the
Seres
or
Chineses
,
a
People
whose
Customs
and
Histories
were
strangers
to
Europe
till
of
late
times
,
wherein
some
Travellers
have
lately
given
us
some
account
of
those
great
Periods
both
of
their
Histories
and
Government
.
Vossius
in
that
little
Book
de
Aetate
Mundi
,
tells
us
by
relation
from
others
,
That
by
their
Histories
and
Monuments
their
Empire
hath
lasted
4505
years
in
the
year
of
Christ
1658
,
which
reacheth
some
Ages
beyond
the
Flood
according
to
the
Hebrew
Account
,
but
according
to
the
Septuagint
the
beginning
thereof
falls
in
the
time
of
Phaleg
,
531
years
after
the
Flood
;
which
he
brings
as
an
Argument
for
the
Authority
of
the
Septuagint
:
But
the
truth
is
,
we
are
still
strangers
to
the
true
state
of
Chronology
of
the
Seres
or
Chineses
,
what
we
have
touching
it
,
is
by
broken
relation
of
some
few
Travellers
,
and
what
they
had
,
possibly
may
be
gathered
up
from
the
vulgar
Traditions
of
that
People
,
upon
which
little
of
sound
conclusion
can
be
made
touching
their
Antiquity
.
But
be
it
true
or
not
,
which
we
have
from
these
Relations
,
yet
their
longest
Period
gives
them
a
Beginning
,
and
reacheth
not
so
high
as
the
pretended
Epoch
of
the
Babylonians
or
Egyptians
,
much
less
is
there
any
thing
in
them
that
gives
any
colour
of
Evidence
of
an
Eternal
Duration
.
And
thus
I
have
gone
through
the
Examination
of
those
Kingdoms
and
Monarchies
which
pretend
to
greatest
Antiquity
,
the
Babylonian
or
Assyrian
,
the
Egyptian
,
the
Grecian
,
and
the
Seres
or
Chineses
;
upon
all
which
we
may
observe
,
1.
That
though
many
of
them
pretend
to
a
very
great
Antiquity
,
yet
there
are
none
that
give
us
any
sufficient
Evidence
of
an
Eternal
Duration
;
for
what
are
those
Periods
of
the
Egyptians
or
Babylonians
to
Eternity
?
Nay
many
of
these
Nations
that
pretend
to
the
longest
continuance
,
as
the
Egyptians
and
Grecians
,
yet
disclaim
an
Eternal
Succession
;
pretend
themselves
to
be
Aborigines
,
and
to
be
the
first
People
,
but
yet
not
to
be
Eternal
.
Indeed
their
vast
continuance
,
if
admitted
,
would
seem
to
contradict
the
Authenticalness
and
Authority
of
the
Mosaical
History
,
which
contains
a
Relation
of
the
Beginnings
of
Mankind
within
the
compass
of
about
5660
Years
,
according
to
the
Hebrew
Account
,
and
about
7240
Years
,
according
to
the
Septuagint
;
but
doth
not
so
much
as
suppose
an
Eternity
thereof
.
2.
That
notwithstanding
these
great
pretensions
of
Antiquity
,
yet
upon
a
true
examination
their
great
pretended
Antiquity
is
fabulous
;
and
the
Origination
of
their
Monarchies
began
some
Ages
after
the
general
Deluge
;
and
so
the
truth
of
the
Holy
History
concerning
the
Inception
of
Mankind
,
and
the
Inception
of
all
the
Monarchies
in
the
World
after
the
Deluge
that
happened
under
Noah
,
1656
Years
after
the
Creation
of
Mankind
,
is
not
at
all
weakened
by
those
Fabulous
Antiquities
of
the
Babylonians
,
Egyptians
,
or
Grecians
.
3.
That
this
Inception
of
the
Notable
Empires
and
Kingdoms
of
the
World
,
even
of
those
that
pretend
greatest
Antiquity
,
and
the
termination
of
the
uttermost
Extent
of
the
Histories
of
the
Babylonians
,
Egyptians
,
and
Grecians
,
within
the
compass
of
the
Extent
of
their
pretended
Monarchies
,
is
an
Evidence
against
the
Eternity
of
Mankind
;
for
had
Mankind
been
Eternal
,
they
had
infinite
Ages
since
arrived
to
all
the
perfection
of
Political
Government
,
and
to
all
those
Means
and
Arts
for
the
preserving
the
Memorials
of
things
past
,
as
they
have
now
attained
unto
;
there
would
have
been
no
tempus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
obscurum
,
among
the
Grecians
,
but
there
would
have
been
as
fair
Monuments
and
Historical
Narratives
of
things
past
,
before
the
Olympiads
or
the
Ogygian
Flood
(
which
was
not
universal
)
as
after
.
I
shall
conclude
therefore
with
Lucretius
,
lib.
5.
Preterea
,
si
nulla
fuit
genitalis
origo
Terrai
&
Coeli
,
semperque
aeterna
fuerunt
;
Cur
supra
bellum
Thebanum
&
funera
Trojae
Non
alias
alii
quoque
res
cecinere
Poetae
,
Qui
tot
facta
virum
toties
cecidere
,
neque
usquam
Aeternis
famae
monumentis
insita
florent
?
Verùm
ut
opinor
habet
novitatem
summa
,
recensque
Natura
est
mundi
,
neque
pridem
exordia
cepit
:
Quare
etiam
quaedam
nunc
artes
expoliuntur
,
Nunc
etiam
augescunt
,
&c.
—
But
yet
this
Consideration
touching
the
Antiquity
of
Monarchies
,
their
Inception
,
and
the
Narratives
and
Historical
Monuments
of
things
,
happening
within
the
Periods
of
their
Commencement
and
Continuances
,
are
not
of
that
weight
that
we
can
lay
the
stress
of
this
Hypothesis
of
the
Inception
of
Mankind
upon
:
And
therefore
this
Consideration
must
be
taken
with
its
allay
,
I
shall
therefore
fully
set
down
those
Instances
that
do
give
this
Consideration
its
due
abatement
.
1.
It
is
no
Consequence
,
That
because
a
Monarchy
or
Kingdom
had
its
Beginning
,
that
therefore
the
People
that
constituted
the
Moles
of
that
Kingdom
had
its
Beginning
:
Kingdoms
,
Monarchies
,
and
States
,
often
change
their
Governours
,
and
the
Forms
of
Government
,
and
their
Stiles
and
Denominations
,
as
the
Silk-worm
doth
his
shape
,
and
yet
the
People
in
a
continued
succession
the
same
.
Rome
took
its
Name
from
Romulus
,
but
the
People
were
a
Farrago
,
collected
and
gathered
out
of
the
neighbouring
Nations
.
Greece
fell
into
one
Monarchy
under
Alexander
,
yet
the
People
(
that
were
the
Stuffing
,
as
it
were
,
and
Materials
of
that
Monarchy
)
were
existing
before
in
other
Forms
of
Government
,
and
under
other
Governours
.
And
though
it
is
by
some
supposed
,
That
the
Assyrian
Monarchy
began
in
Ninus
,
yet
Diodorus
out
of
Ctesias
tells
us
,
That
he
made
up
that
great
Structure
of
the
Assyrian
Monarchy
by
the
Conquest
of
divers
People
,
who
thereby
were
added
to
it
,
as
the
Egyptians
,
Phenicians
,
Syria
,
Coelicia
,
Pamphilia
,
Lydia
,
Caria
,
Phrygia
,
Mysia
,
and
many
more
,
mentioned
by
him
,
l.
3.
cap.
1.
England
began
not
to
be
a
People
,
when
Alfred
reduced
it
into
a
Monarchy
,
for
the
Materials
thereof
were
extant
before
,
namely
,
under
the
Heptarchy
.
So
that
the
finding
out
of
the
Head
of
a
Monarchy
is
not
like
the
finding
out
the
Head
of
a
River
in
the
Fountain
,
or
the
Head
of
a
Family
in
one
common
Parent
:
The
ancientest
Monarchy
might
have
a
Beginning
,
and
yet
the
People
,
that
are
the
material
constituent
of
it
,
might
exist
long
before
,
under
other
Forms
or
Vicissitudes
of
Governments
.
2.
All
Nations
do
not
always
begin
their
Histories
,
or
the
Matter
,
of
the
same
Antiquity
with
the
People
touching
which
they
write
;
but
some
earlier
,
some
later
,
according
to
the
variety
of
their
Opportunities
,
Educations
,
and
Disciplines
.
The
Israelites
were
certainly
the
most
knowing
People
of
the
World
,
began
early
to
record
the
Memorials
of
their
own
Times
,
and
of
those
that
anteceded
them
,
delivered
down
by
Tradition
from
the
Patriarchs
:
Thus
did
Moses
;
and
the
Annals
of
that
People
are
carried
down
to
the
very
dissolution
of
their
Government
.
The
Phenicians
began
their
Historical
Monuments
after
them
,
the
Grecians
after
them
.
The
Pelasgi
and
Attici
were
a
People
long
before
Homer
wrote
.
England
was
doubtless
Inhabited
before
Caesar
came
over
,
yet
we
have
few
Monuments
of
Britain
more
ancient
than
Caesar
gives
us
;
and
from
him
,
except
Beda
,
we
have
few
Authentical
Histories
by
any
known
Historian
before
the
Conquest
by
King
William
;
but
they
have
been
all
written
since
,
or
very
near
his
time
;
and
many
of
the
things
which
they
have
put
together
touching
the
Britains
,
Picts
,
Danes
,
yea
and
the
beginning
of
the
Saxons
,
have
been
collected
out
of
broken
Monuments
in
Monasteries
,
and
Tradition
,
and
digested
into
series
and
order
of
times
by
those
that
have
written
long
since
the
things
done
;
by
men
that
lived
since
the
Normans
came
in
,
as
Henry
of
Huntington
,
William
of
Malmsbury
,
Roger
Hoveden
,
Matthew
Paris
,
and
others
.
3.
A
third
difficulty
is
this
:
That
in
those
elder
times
there
were
not
those
means
of
preserving
the
Monuments
of
things
past
,
as
after
times
afforded
;
for
whatever
antiquity
the
World
may
be
supposed
to
be
,
it
is
plain
that
Arts
have
increased
and
grown
:
Printing
is
a
new
Invention
,
and
although
Letters
and
Writing
were
ancient
among
the
Phenicians
,
and
from
them
derived
to
the
Greeks
,
yet
we
must
suppose
they
were
not
so
perfect
or
so
common
in
the
elder
Ages
as
in
those
that
succeed
them
.
And
therefore
those
that
contend
for
an
Eternal
succession
of
Men
in
the
World
,
do
suppose
that
by
a
kind
of
circulation
or
rotation
Arts
have
their
successive
invention
and
perfection
and
traduction
from
one
People
to
another
;
and
consequently
though
some
might
be
early
able
to
deliver
over
Historical
passages
,
as
being
better
instructed
in
Letters
and
Writing
,
and
more
civilized
than
others
,
yet
others
attained
it
later
:
As
the
Europeans
had
their
Learning
from
the
Asiaticks
,
so
the
Americans
have
it
from
the
Europeans
,
and
yet
the
People
of
Europe
,
Asia
,
and
America
may
be
of
equal
Antiquity
.
Besides
all
this
,
there
have
been
many
vicissitudes
and
changes
whereby
ancient
Monuments
and
Histories
have
been
lost
:
As
1.
The
Variation
of
Languages
,
or
at
least
of
the
Characters
wherein
they
were
written
,
many
things
written
in
former
Ages
being
scarce
legible
in
after
Ages
,
and
so
neglected
.
2.
Wars
and
Desolations
hapning
thereby
,
which
obliterate
many
ancient
Monuments
.
If
by
a
kind
of
common
stipulation
or
pact
as
it
were
,
Monasteries
had
not
had
a
kind
of
common
Protection
in
the
vicissitudes
of
the
Conquests
of
England
by
the
Picts
,
Danes
,
Saxons
and
Normans
,
we
had
had
very
little
extant
of
ancient
things
.
3.
Transmigrations
of
People
from
one
Country
to
another
,
whereby
they
left
their
ancient
Monuments
behind
them
,
which
were
neglected
by
them
that
succeeded
them
.
4.
Floods
and
Inundations
,
especially
in
the
parts
of
Asia
,
which
swept
away
many
ancient
Monuments
.
These
are
the
Allays
that
are
to
be
given
to
this
particular
touching
the
Epochae
and
Original
of
Monarchies
,
Kingdoms
,
and
States
,
and
the
Monuments
and
Historical
Relations
of
them
or
hapning
in
them
,
and
to
the
weight
of
those
consequences
deduced
or
deducible
from
them
,
in
order
to
the
Argument
in
question
touching
the
Origination
of
Mankind
.
CAP.
IV.
The
Third
Instance
of
Fact
proving
the
Origination
of
Mankind
,
namely
,
the
Invention
of
Arts.
I
Come
to
the
Third
Instance
of
Fact
,
namely
,
the
Discovery
and
Perfecting
of
Arts
,
and
the
new
Discoveries
that
later
Ages
have
made
of
things
that
were
not
formerly
known
.
And
this
Topick
consists
principally
of
these
parts
;
1.
That
there
have
been
such
Discoveries
of
Things
and
Arts
not
formerly
known
:
2.
That
consequently
the
World
,
especially
of
Mankind
,
is
of
a
far
later
Edition
than
Eternity
.
Touching
the
former
of
these
,
it
is
very
evident
both
by
the
Tradition
of
the
Ancients
,
and
also
by
our
own
unquestionable
Experience
,
that
very
great
Discoveries
have
been
in
several
Ages
made
of
Things
and
Arts
that
were
hidden
and
unknown
unto
precedent
Ages
.
I
shall
not
trouble
my self
with
those
large
Catalogues
of
profitable
Inventions
which
have
been
successively
discovered
,
when
before
they
were
not
known
,
at
least
for
ought
appears
to
us
;
as
the
use
of
Husbandry
,
the
making
of
Wine
and
Oyl
,
the
discovery
of
the
Letters
of
the
Alphabet
in
successive
Ages
,
Musick
,
Military
and
Civil
Discipline
,
Engins
of
War
,
and
Navigation
:
These
and
infinite
more
have
been
by
the
Industry
of
former
Writers
reduced
to
their
several
Epochae
and
Authors
of
their
Discoveries
,
and
some
of
the
Authors
have
had
therefore
divine
Honour
given
to
them
by
the
admiring
Heathen
.
These
several
Inventors
and
Inventions
are
registred
by
Diodorus
Siculus
in
his
first
six
Books
,
by
Clemens
Alexandrinus
in
the
first
Book
of
his
Stromata
,
by
Pliny
l.
7.
cap.
56.
and
ex
professo
by
Polydore
Virgil
in
his
eight
Books
de
Rerum
Inventoribus
:
In
which
and
other
Collections
of
that
kind
,
although
possibly
there
be
many
things
that
are
fabulous
,
or
grounded
upon
a
very
light
and
uncertain
tradition
;
yet
there
are
many
things
that
are
true
or
very
credible
,
especially
since
the
Monuments
of
ancient
times
give
us
an
account
of
the
most
remote
Ages
of
Men
;
Rudes
primùm
&
incuria
silvestri
non
multùm
à
ferarum
asperitate
dissimiles
,
Macrob.
in
somnio
Scipionis
,
l.
2.
cap.
10.
see
the
elegant
description
of
the
elder
Inhabitants
of
the
World
,
Lucret.
l.
5.
Nec
commune
bonum
peterant
spectare
,
neque
ullis
Moribus
inter
se
scibant
neque
legibus
uti
.
With
which
description
of
the
elder
World
agrees
Plato
in
his
Politicks
,
Nudi
enim
&
sine
stragulis
magnam
partem
foris
&
sub
dio
vitam
colebant
;
and
the
same
Plato
in
his
third
Book
de
Legibus
supposeth
,
that
those
relicks
of
Men
that
escaped
the
ancient
Deluges
by
flight
into
the
Mountains
became
perfectly
ignorant
in
process
of
time
of
those
Arts
and
conveniences
of
humane
Life
,
which
possibly
their
Progenitors
might
have
been
better
acquainted
with
.
But
we
need
not
go
so
far
for
a
full
conviction
of
that
admirable
Discovery
and
Improvement
of
Arts
and
other
things
,
especially
such
as
are
necessary
for
humane
Life
.
In
matters
Astronomical
we
have
a
far
greater
light
than
what
was
two
thousand
years
since
;
for
we
find
the
old
Hypothesis
of
the
Heavenly
System
called
since
in
question
by
Copernicus
,
Galilaeus
,
and
Kepler
;
the
solidity
of
the
Orbs
detected
to
be
untrue
,
by
the
plain
discovery
of
Tycho
Brahe
and
others
;
the
new
discoveries
of
Stars
and
Asterisms
,
and
their
figures
,
by
the
help
of
the
Telescope
,
demonstratively
and
to
the
sense
.
In
matters
Philosophical
many
new
Discoveries
have
been
made
by
Experiences
,
whereunto
the
Ancients
never
attained
:
And
although
the
Bodies
of
Men
,
Animals
and
Insects
have
been
these
many
thousands
of
years
exposed
to
the
view
and
search
of
diligent
Physicians
and
Anatomists
,
yet
it
is
a
wonder
to
see
what
new
Discoveries
have
been
made
in
Anatomical
Dissections
and
Observations
,
which
seem
wholly
hidden
to
the
Ancients
;
as
those
of
the
Circulation
of
the
Blood
by
Doctor
Harvey
;
the
Venae
lacteae
by
Asellius
;
the
Repositorium
Chyli
of
Pecquet
,
with
the
method
of
its
deduction
into
the
Vena
cava
;
the
process
of
Generation
and
of
the
Formative
actions
;
the
curious
Discoveries
of
the
Parts
and
Faculties
of
small
Insects
,
by
the
help
of
the
Microscope
,
rendred
by
Malpighius
and
others
.
Again
,
the
great
Discoveries
that
have
been
made
by
the
means
of
Pyrotechny
and
Chymistry
,
which
in
late
Ages
have
attained
to
a
greater
height
than
formerly
.
Again
,
in
matters
Mechanical
,
although
it
be
true
that
this
latter
Age
hath
not
arrived
to
that
incredible
skill
of
Archimedes
,
yet
Mechanical
powers
have
been
strangely
improved
,
as
we
see
in
the
late
improvement
of
the
late
discovery
of
the
Motion
of
the
Pendulum
,
whereby
the
portions
of
Time
are
not
only
measured
with
an
incredible
exactness
,
but
the
use
thereof
translated
unto
Watches
,
Clocks
,
and
other
Engins
;
so
we
have
high
advancement
of
Dialling
,
Clocks
,
Pumps
,
Fountains
and
other
Motions
beyond
the
acquests
of
former
Ages
.
And
although
the
Art
of
Navigation
hath
been
very
ancient
,
and
the
use
of
the
Mariner's
Needle
,
which
some
carry
up
to
Amalpes
an
Arabian
in
the
year
of
Christ
1360
;
others
to
the
Chineses
,
and
by
them
discovered
to
Paulus
Venetus
;
others
carry
it
up
to
King
David
:
yet
the
Art
of
Navigation
hath
been
since
greatly
improved
,
and
many
excellent
Discoveries
in
relation
to
the
Inclination
and
Variation
of
the
Magnetick
Needle
.
To
these
we
may
add
the
use
of
Guns
,
Gunpowder
,
and
Printing
,
which
though
by
some
asserted
to
be
of
long
use
in
China
,
yet
in
this
Western
part
of
the
World
the
original
of
the
Invention
hath
its
known
Epocha
.
By
these
and
many
more
Instances
of
the
like
kind
it
may
appear
,
That
many
Inventions
and
Discoveries
of
things
not
only
of
curiosity
but
of
use
and
convenience
to
Mankind
have
had
their
known
and
certain
Epochae
,
or
a
sufficient
evidence
of
times
when
they
were
not
used
or
known
in
the
World
.
2.
The
consequence
of
this
Supposition
seems
to
be
this
;
That
in
as
much
as
these
had
their
discoveries
within
known
Periods
,
it
is
not
supposable
that
the
successions
of
Mankind
could
have
been
without
a
Beginning
,
but
rather
that
they
had
a
Beginning
within
a
reasonable
time
:
for
it
is
not
conceptible
that
in
an
infinite
,
or
indeed
in
a
very
long
period
of
Revolutions
of
Mankind
,
those
or
any
things
of
this
kind
discoverable
would
have
been
of
so
late
and
puisne
a
discovery
:
This
is
the
Argument
of
Lucretius
,
who
though
an
Asserter
of
the
Eternity
of
Matter
and
Motion
,
yet
together
with
his
Master
Epicurus
asserts
a
Beginning
of
this
World
which
we
now
behold
,
Lib.
5.
Quare
etiam
quaedam
nunc
artes
expoliuntur
,
Nunc
etiam
augescunt
;
nunc
addita
navigiis
sunt
Multa
,
modo
organici
melicos
peperere
sonores
;
Denique
natura
haec
rerum
ratióque
reperta
Nuper
—
And
upon
the
same
account
Macrobius
l.
2.
cap.
10.
in
Somnium
Scipionis
;
Si
enim
ab
initio
,
imò
ante
initium
fuit
mundus
,
ut
Philosophi
volunt
,
Cur
per
innumerabilem
seriem
seculorum
non
fuerat
Cultus
quo
nunc
utimur
inventus
?
Non
Literarum
usus
quo
solo
memoriae
fulcitur
Eternitas
?
Cur
denique
multarum
rerum
experientia
ad
aliquas
gentes
recenti
aetate
pervenit
?
ut
ecce
Galli
vitem
vel
cultum
oleae
,
Roma
jam
adolescente
,
didicerunt
;
aliae
verò
gentes
adhuc
multa
nesciunt
quae
nobis
inventa
placuerunt
.
Haec
omnia
videntur
aeternitati
rerum
repugnare
,
dum
opinari
nos
faciunt
certo
mundi
principio
paulatim
singula
quaeque
coepisse
.
But
although
this
Argument
at
the
first
view
may
seem
to
have
much
of
evidence
in
it
of
the
Origination
of
Mankind
,
yet
it
seems
too
weak
to
lay
any
great
weight
,
at
least
singly
,
upon
it
,
as
will
appear
by
what
follows
;
though
in
consort
with
other
Instances
it
hath
its
use
and
weight
.
The
Discovery
or
Invention
of
things
may
seem
to
be
upon
these
,
or
some
of
these
Methods
.
2.
It
seems
to
me
that
some
things
have
been
discovered
unto
Mankind
by
a
more
immediate
interposition
of
the
Divine
Providence
,
or
the
ministration
of
Angels
;
as
for
instance
,
the
Medicinal
Virtue
of
some
Herbs
,
Vegetables
,
or
Minerals
,
that
lye
not
in
the
ordinary
road
of
Experience
,
or
analogical
collection
from
Circumstances
,
Signatures
,
or
Observation
.
2.
Some
things
were
discovered
experimentally
,
though
perchance
not
intentionally
,
or
by
design
in
the
first
discovery
:
And
thus
probably
the
Virtues
of
ordinary
Simples
came
to
be
discovered
;
for
the
Food
of
Mankind
being
anciently
Herbs
and
Fruits
,
or
at
least
of
such
of
Mankind
who
either
through
choice
,
custom
or
necessity
were
driven
to
that
abstemious
Diet
,
there
did
doubtless
occurr
the
experience
of
various
temperaments
and
operations
of
those
Herbs
;
some
purgative
,
some
emetick
,
some
sudorifick
,
some
astringent
,
which
gave
Men
opportunity
of
digesting
them
into
several
ranks
and
uses
.
3.
Some
things
were
discovered
ex
praenotis
,
&
per
viam
rationalis
discursus
:
Thus
probably
Men
by
the
Signatures
,
Tasts
and
Colours
of
Herbs
,
bearing
analogy
to
other
things
they
knew
,
concluded
fairly
touching
their
Nature
and
Use
,
which
by
Tryal
and
Experience
they
improved
into
more
fixed
and
stable
Theorems
and
Conclusions
:
And
upon
this
account
also
many
Practical
Arts
,
especially
relating
to
Numbers
,
Weight
,
Measure
and
Mechanism
had
their
production
;
for
the
Rudiments
of
Proportion
being
lodged
in
the
Mind
,
they
seem
to
have
grown
intentionally
and
ex
industria
into
those
various
practices
of
Arithmetick
,
Geometry
,
and
Mechanicks
resulting
from
those
principles
per
media
processus
rationalis
;
and
thus
those
practices
of
the
Rules
of
Proportion
,
Mechanical
Motions
,
Staticks
,
Architecture
,
Navigation
,
Measuring
of
Distances
and
Quantities
,
and
infinite
more
did
arise
.
4.
Some
things
in
their
first
discovery
seem
purely
accidental
,
and
although
possibly
the
operation
of
Reason
and
Tryal
and
Experiment
might
or
may
carry
on
the
Invention
into
farther
Improvements
and
Advances
,
yet
in
the
very
first
primo
primum
of
the
Discovery
it
may
be
accidental
:
The
old
,
whether
true
or
fabulous
Discovery
of
Fire
may
serve
to
explain
my
conception
;
wherein
it
is
supposed
,
that
one
sitting
upon
a
Hill
and
tumbling
down
Flint
stones
,
upon
the
collision
thereof
he
observed
sparks
of
Fire
,
which
nevertheless
he
after
improved
by
adding
combustible
materials
to
it
;
and
doubtless
upon
such
and
the
like
occurrences
many
Chymical
and
other
accidental
Discoveries
have
been
made
,
besides
and
beyond
and
without
the
intention
of
the
Operator
:
And
I
well
knew
a
Person
that
had
not
capacity
enough
to
deduce
any
thing
of
curiosity
per
processum
rationalem
,
yet
by
accidental
dealing
with
Water
and
some
Canes
did
arrive
to
a
most
admirable
excellence
in
some
Mechanical
Works
of
that
nature
,
though
he
never
had
the
Wit
to
give
a
reason
of
his
performance
of
them
.
5.
Some
things
have
been
found
out
by
a
kind
of
necessity
and
exigence
of
Humane
Nature
;
such
as
Clothes
,
Societies
,
Places
of
Defence
and
Habitation
,
and
possibly
much
of
the
plainer
sort
of
Tillage
and
Husbandry
;
Venter
magister
artis
,
ingeniíque
largitor
:
and
commonly
these
were
the
earliest
Inventions
,
because
Nature
stood
early
in
need
of
them
.
And
hence
it
came
to
pass
,
that
they
who
had
Coelum
clementius
,
that
afforded
them
necessaries
without
the
assistance
of
considerable
Industry
,
continued
longest
rude
and
uncultivated
.
And
therefore
if
the
Husbandry
of
Ceres
or
Triptolemus
came
late
into
the
World
,
it
was
because
those
Eastern
Countries
then
inhabited
abounded
with
plenty
of
Fruits
,
which
supplied
the
defect
of
Husbandry
till
the
World
grew
more
dispersed
and
fuller
of
Inhabitants
,
and
transmigrated
into
parts
of
less
natural
fertility
.
6.
Some
things
have
been
discovered
not
only
by
the
Ingeny
and
Industry
of
Mankind
,
but
even
the
inferior
Animals
have
subministred
unto
Man
the
invention
or
discovery
of
many
things
both
Natural
and
Artificial
and
Medicinal
,
unto
which
they
are
guided
,
and
in
which
they
are
directed
by
secret
and
untaught
instincts
,
which
would
be
infinite
to
prosecute
.
The
Fable
or
History
of
Glaucus
observing
Fishes
to
leap
into
the
Sea
,
upon
tasting
an
Herb
by
the
shore
;
the
Weasel
using
Plantane
as
an
Antidote
;
the
wounded
Stag
using
Dittany
to
draw
out
the
Arrow
,
(
if
true
)
and
divers
others
,
give
us
some
Analogical
Instances
.
And
these
are
ordinarily
the
Methods
of
Discoveries
.
The
Things
or
Objects
discovered
are
principally
of
two
kinds
;
viz.
1.
Such
things
as
are
already
lodged
in
Nature
,
as
Natural
Causes
and
Effects
,
and
those
various
Phaenomena
in
Nature
,
whereof
some
lye
more
open
to
our
Senses
and
daily
observation
;
others
are
more
occult
and
hidden
,
and
though
accessible
in
some
measure
to
our
Senses
,
yet
not
without
great
search
and
scrutiny
,
or
some
happy
accident
;
others
again
are
such
as
we
cannot
attain
to
any
clear
sensible
discovery
of
them
,
either
by
reason
of
their
remoteness
,
distance
,
and
unaccessibleness
,
as
the
Heavenly
Bodies
and
things
closed
up
in
the
bowels
of
the
Earth
;
or
by
reason
of
their
subtil
and
curious
texture
,
escaping
the
clear
and
immediate
access
of
Sense
,
as
Spiritual
Natures
,
the
Soul
and
its
various
Faculties
and
Operations
,
and
the
Reasons
or
Methods
of
them
,
wherein
for
the
most
part
our
acquests
touching
them
are
but
Opinion
and
Conjecture
,
wherein
Men
vary
according
to
the
variety
of
their
Apprehensions
and
Phantasies
,
and
wherein
(
because
they
want
that
manuduction
of
Sense
which
is
our
best
and
surest
Guide
in
the
first
Instance
in
matters
Natural
)
Men
range
into
incertain
,
inevident
,
and
unstable
Notions
.
2.
Such
things
as
are
Artificial
,
wherein
some
Discoveries
are
simply
new
,
others
are
but
accessions
and
additaments
to
things
that
were
before
mentioned
:
Some
things
are
of
convenience
,
utility
or
necessity
to
Humane
Nature
or
the
condition
of
Mankind
;
some
things
are
of
curiosity
:
some
things
are
found
out
casually
or
accidentally
;
some
things
intentionally
,
and
out
of
those
Principles
or
Notions
that
seem
to
be
lodged
originally
in
the
Mind
.
Now
upon
these
Considerations
premised
,
it
seems
that
the
late
Discovery
of
many
things
in
Nature
,
and
many
Inventions
in
Art
are
not
a
sufficient
Evidence
of
the
Origination
or
late
Origination
of
Mankind
,
at
least
taken
singly
and
apart
.
1.
In
things
Natural
the
variety
is
so
great
,
and
the
various
combinations
therein
so
many
,
that
it
seems
possible
that
there
should
not
have
been
a
full
discovery
of
the
whole
state
of
things
Natural
unto
the
Minds
of
Men
,
although
there
were
supposed
an
eternal
duration
of
Mankind
.
We
may
give
our selves
a
Specimen
hereof
,
if
we
look
but
back
upon
that
one
Piece
of
Nature
with
which
we
have
reason
to
be
best
acquainted
,
namely
,
our selves
;
which
by
reason
of
our
vicinity
to
our selves
,
our
daily
conversation
with
our selves
and
others
of
the
same
Species
,
our
daily
necessities
and
opportunities
of
inquiring
into
our selves
,
and
the
narrowness
of
our
own
nature
in
comparison
of
the
vast
and
various
bulk
of
other
things
,
seems
to
render
us
a
Subject
capable
of
being
very
fully
discovered
.
And
besides
all
this
,
the
more
inquisitive
and
judicious
part
of
Mankind
have
industriously
set
themselves
for
many
Ages
to
make
the
best
discovery
they
could
of
the
nature
of
Man
.
Hippocrates
the
Father
of
Physicians
,
who
lived
in
the
82d
d
Olympiad
,
and
above
2000
years
since
busied
himself
much
and
profoundly
in
this
Enquiry
;
and
a
succession
of
industrious
,
observing
and
learned
Physicians
and
Naturalists
have
pursued
the
Chase
with
all
care
and
vigilancy
,
and
by
the
help
of
Anatomical
Dissections
have
searched
into
those
various
Maeanders
of
the
Veins
,
Arteries
,
Nerves
and
Integrals
of
the
Humane
Body
:
Yet
for
all
this
,
in
this
sensible
and
narrow
part
of
Humane
Nature
,
the
husk
and
shell
thereof
,
how
much
remains
after
all
this
whereof
we
are
utterly
ignorant
?
So
that
notwithstanding
all
the
Discoveries
that
have
been
made
by
the
Ancients
,
and
those
more
curious
and
plentiful
Discoveries
by
the
latter
Ages
,
there
still
remains
so
much
undiscovered
that
leaves
still
room
for
Admiration
and
Industry
,
and
gives
us
a
powerful
conviction
of
our
Ignorance
,
that
the
things
we
know
in
this
little
narrow
obvious
part
of
Nature
the
Body
of
Man
is
the
least
part
of
that
we
know
not
touching
the
same
.
But
when
we
yet
consider
how
small
a
part
of
the
Humane
Nature
is
that
which
is
the
Corporeal
part
;
and
how
little
we
know
with
any
tolerable
certainty
touching
the
more
noble
Parts
,
Acts
and
Operations
of
the
Humane
Nature
,
the
Principle
of
Life
,
Sense
,
and
Intellection
,
we
have
still
reason
to
conclude
that
this
little
,
narrow
,
near
Subject
of
our
Knowledge
is
yet
very
difficult
for
us
actually
and
fully
to
comprehend
,
and
furnisheth
our
search
with
more
Materials
than
we
are
possibly
able
to
exhaust
with
all
our
Industry
,
Care
,
Study
,
and
Observation
.
When
I
consider
those
difficulties
that
occurr
touching
the
Production
of
that
we
call
the
Soul
,
whence
it
is
,
what
it
is
,
what
power
it
is
that
performs
the
processus
formativus
that
digests
,
disposes
,
models
the
prima
stamina
naturae
humanae
that
acts
with
most
admirable
skill
,
dexterity
,
infallible
order
,
and
in
the
most
incomparable
way
of
Intelligence
,
and
yet
wholly
destitute
of
those
Organs
whereby
we
exercise
the
operations
of
Life
,
Sense
,
and
Intellection
.
That
incomparable
accommodation
of
all
parts
and
things
fittest
for
use
,
for
time
,
for
convenience
:
Again
,
when
I
consider
those
various
powers
of
the
Sensible
Nature
,
that
Regiment
that
it
performs
and
exerciseth
by
the
Spirits
,
Nerves
,
and
Muscles
;
the
admirable
powers
of
Sensation
,
of
Phantasie
,
of
Memory
,
in
what
Salvatories
or
Repositories
the
Species
of
things
past
are
conserved
:
Again
,
when
I
consider
the
strange
powers
of
Intellection
,
Ratiocination
,
Reminiscence
,
and
what
that
Thing
or
Nature
is
that
performs
all
those
various
operations
:
And
when
I
consider
how
little
,
how
incertain
,
how
contradictory
those
Sentiments
of
Mankind
have
been
touching
these
things
,
wherein
nevertheless
they
have
searched
and
toyled
Age
after
Age
;
I
must
needs
conclude
,
That
if
we
had
no
other
subject
of
our
search
and
enquiry
besides
our selves
,
we
should
have
for
ought
I
know
for
infinite
Ages
a
continued
stock
for
our
discovery
;
and
when
we
had
learned
much
,
yet
still
even
in
this
narrow
Subject
there
would
be
still
somewhat
to
be
learned
;
and
we
should
never
be
able
actually
to
overtake
the
plenary
discovery
of
what
would
remain
;
Sic
rota
posterior
currit
,
sed
in
axe
secundo
.
And
if
this
one
small
near
piece
of
Nature
still
affords
new
matter
for
our
discovery
,
where
or
when
should
we
be
ever
able
to
search
out
all
the
vast
Treasuries
of
Objective
Knowledge
that
lyes
within
the
compass
of
the
Universe
?
So
that
the
new
Discoveries
that
have
been
made
in
Natural
things
is
not
a
sufficient
evidence
of
the
newness
of
the
existence
of
Mankind
,
because
of
that
inexhaustible
Magazin
of
Natural
Causes
and
Effects
which
possibly
will
store
Mankind
with
new
Discoveries
unto
an
everlasting
continuance
.
2.
And
the
same
that
is
said
for
the
redundance
of
matters
intelligible
and
cognoscible
in
things
Natural
,
may
be
also
applied
to
things
Artificial
.
There
are
these
things
that
render
Artificial
Inventions
prodigiously
fertil
and
various
:
1.
The
variety
of
the
materials
of
things
that
may
be
applied
to
Artificial
ends
and
uses
;
as
we
have
Iron
,
Brass
,
Wood
,
Stones
,
Sounds
,
Light
,
Figuration
,
Tactile
qualities
;
some
things
of
a
more
active
,
some
things
of
a
more
passive
nature
;
some
things
diversified
in
degrees
of
heat
,
cold
,
dryness
,
moisture
;
various
Elements
,
Meteors
:
and
infinite
variety
of
these
Materials
we
have
,
which
may
be
the
material
constituents
or
ingredients
into
Artificial
Structures
,
Engins
,
Motions
,
or
Effects
.
2.
The
variety
of
the
Apprehensions
and
Fancies
of
several
Men
in
the
destination
and
application
of
things
to
several
ends
and
uses
;
and
this
arising
in
them
partly
by
the
various
texture
and
frame
of
their
very
temper
of
their
Brains
,
Blood
,
and
Spirits
;
partly
by
variety
of
Education
,
partly
by
Necessity
,
partly
by
Accidental
Emergency
:
by
this
means
possibly
the
same
Material
is
variously
managed
into
various
Artifices
,
according
to
this
variety
of
Phantasy
or
Imagination
.
As
take
the
same
Wool
,
for
instance
,
one
Men
felts
it
into
a
Hat
,
another
weaves
it
into
Cloth
,
another
weaves
it
into
Kersey
or
Serge
,
another
weaves
it
into
Arras
;
and
possibly
these
variously
subdiversified
according
to
the
phantasy
of
the
Artificer
:
For
it
is
most
certain
that
there
is
not
greater
variety
in
the
figures
and
complexions
of
Mens
Faces
and
Features
,
and
in
the
contemperations
of
their
natural
Humours
,
than
there
is
in
their
Phantasies
,
Apprehensions
and
Inclinations
.
And
hence
it
is
that
,
for
instance
,
the
texture
of
Zeuxes
or
Apelles
inclines
him
to
the
invention
or
improving
of
Painting
,
Archimedes
to
Mechanical
Motions
,
Euclid
to
Geometrical
Conclusions
:
and
hence
it
must
necessarily
come
to
pass
,
that
according
to
the
variety
of
Men
that
either
casually
or
industriously
apply
themselves
to
Artificial
Discoveries
or
Inventions
,
there
will
ensue
variety
of
Inventions
.
That
Invention
that
did
arise
from
the
Genius
or
temperament
of
the
Phantasie
or
Imagination
of
Apelles
,
would
probably
never
in
the
same
individual
Invention
have
been
found
out
before
him
,
though
the
World
of
Men
had
lasted
millions
of
Years
before
him
;
because
perchance
in
that
long
Period
no
Man
had
ever
the
same
Syntax
of
Phantasie
or
Imagination
that
he
had
,
and
consequently
though
some
Artificial
Inventions
are
as
it
were
of
that
common
congruity
to
the
general
Phantasies
of
Men
;
or
seem
to
arise
upon
a
common
sutableness
to
the
use
or
exigence
of
Mankind
,
as
digging
,
planting
,
ploughing
,
sowing
,
making
of
Apparel
and
Houses
;
yet
some
have
that
particular
respect
or
cognation
to
the
Phantasie
of
this
or
that
particular
Man
,
that
they
would
never
have
been
found
out
till
such
a
Man
had
had
his
being
in
the
World
;
and
consequently
the
Invention
was
not
found
sooner
,
because
the
Man
to
whose
Phantasie
this
Invention
was
accommodate
was
not
born
nor
lived
sooner
.
3.
The
variety
of
Application
and
Combination
of
several
Materials
of
Artificial
things
in
their
several
Artificial
Complements
:
For
it
is
very
plain
,
that
even
where
things
are
finite
and
determinate
in
their
number
,
yet
they
arise
to
a
strange
and
prodigious
multitude
,
if
not
indefinitude
,
by
their
various
Positions
,
Combinations
,
and
Conjunctions
:
The
Letters
of
the
Alphabet
,
which
arise
from
the
several
apertures
and
conjunctions
of
the
Tongue
,
the
Teeth
,
the
Palate
,
the
Lips
,
the
Throat
,
are
but
24
in
number
,
yet
various
combinations
of
these
Letters
are
the
formal
constituents
of
all
the
Words
and
Languages
in
the
World
:
And
yet
all
the
Words
and
Languages
in
the
World
do
not
amount
to
the
hundredth
part
of
those
other
articulate
Languages
that
might
be
made
out
of
the
remaining
combinations
of
the
Letters
of
the
Alphabet
,
which
are
not
in
use
in
any
or
all
the
Languages
of
the
World
.
The
general
division
of
Lines
in
Geometry
is
into
streight
and
crooked
,
but
the
various
combinations
and
positions
of
these
two
sorts
of
Lines
would
make
more
Figures
of
Superficies
than
all
the
Ages
of
the
World
could
possibly
collect
or
describe
.
And
from
this
variety
of
Materials
,
variety
of
Phantasies
and
Imaginations
,
and
variety
of
Combinations
or
Junctures
of
things
,
we
may
reasonably
conclude
that
the
multitude
of
Artificials
is
inexhaustible
;
and
that
although
there
be
many
new
Inventions
discovered
daily
which
were
not
discovered
before
,
yet
that
alone
is
no
sufficient
Argument
of
the
Novity
of
Mankind
;
for
this
Magazin
of
Artificials
is
so
fruitful
,
vast
,
and
indeterminate
,
that
if
the
World
should
last
millions
of
Ages
there
would
be
a
store
and
supply
for
immense
Ages
,
Et
semper
aliquid
ultra
.
It
may
be
possibly
objected
,
That
although
the
variety
of
Materials
are
great
,
and
possibly
indefinite
and
indeterminate
,
and
so
also
of
the
Fancies
of
Men
,
and
consequently
those
various
combinations
of
things
that
are
constituents
of
new
Inventions
,
yet
they
are
not
Infinite
:
For
although
the
combinations
of
the
24
Letters
of
the
Alphabet
are
a
prodigious
number
,
yet
if
instead
of
24
Letters
there
were
24
millions
,
as
those
24
millions
are
a
finite
number
,
so
would
all
the
changes
and
combinations
thereof
be
finite
,
though
perchance
not
easily
computable
by
Arithmetick
,
in
respect
of
the
huge
excess
of
the
number
;
and
consequently
,
in
an
infinite
Period
of
Time
,
though
one
of
these
combinations
should
be
exhibited
in
a
million
of
Years
,
the
whole
number
of
combinations
had
been
infinite
Ages
since
exhausted
,
and
no
combination
left
to
make
up
the
material
or
formal
constituent
of
a
new
Invention
.
I
answer
;
It
is
true
,
the
combinations
of
things
finite
existing
must
needs
be
finite
as
well
as
the
things
themselves
.
But
,
as
I
have
before
supposed
,
the
Invention
of
Arts
doth
not
only
depend
upon
the
existence
of
the
Materials
of
things
Artificial
,
no
nor
singly
upon
the
various
combinations
of
those
Materials
;
but
upon
the
Phantasie
,
Design
and
Destination
of
Man
,
which
is
various
,
according
to
those
various
Temperaments
that
have
ingredience
and
influence
into
him
:
yea
and
possibly
also
upon
certain
junctures
and
concourses
of
things
that
might
never
before
befall
any
other
.
And
therefore
,
as
if
upon
a
supposed
Eternal
Succession
of
Mankind
we
should
find
but
one
individual
Socrates
or
Plato
,
so
it
is
not
impossible
to
suppose
that
Socrates
or
Plato
should
consist
of
such
a
Temperament
and
Constitution
,
such
a
Phantasie
and
Imagination
as
never
any
man
before
had
exactly
the
like
;
and
consequently
he
might
be
the
discoverer
of
some
such
Invention
as
never
before
was
discovered
.
Or
if
we
should
be
so
hardy
as
to
suppose
a
Man
pre-existing
in
all
things
exactly
like
to
Socrates
,
both
in
his
Temperament
,
Body
and
Mind
,
yet
possibly
those
accidental
Occurrences
which
excited
the
Imagination
of
Socrates
to
the
discovery
and
composing
of
such
an
Invention
might
not
fall
in
with
that
Man
that
is
supposed
of
a
perfect
parity
with
Socrates
.
For
although
perchance
existing
Individuals
may
not
be
actually
Infinite
,
yet
certain
it
is
that
the
potential
gradation
of
things
may
be
potentially
Infinite
,
and
so
may
the
junctures
of
Occurrences
be
potentially
Infinite
;
whereby
it
may
come
to
pass
,
that
though
an
Eternal
Succession
of
Men
were
admitted
,
yet
in
ista
hora
a
Man
might
be
produced
that
had
never
parem
omnibus
gradibus
&
numeris
:
And
such
junctures
of
Occurrences
might
happen
in
ista
hora
that
had
never
an
exact
parity
of
all
Circumstances
,
and
the
same
exact
weight
and
number
of
Occurrences
in
any
antecedent
portion
of
Eternity
.
And
hence
it
may
very
easily
come
to
pass
,
that
as
any
one
Invention
had
not
its
existence
in
a
portion
of
a
thousand
,
two
,
ten
,
twenty
thousand
years
before
;
so
,
if
the
Ages
of
Mankind
were
infinite
,
it
might
never
have
pre-existence
before
,
though
the
whole
Race
of
Mankind
had
been
industriously
addicted
ad
ultimum
posse
to
have
discovered
or
improved
Artificial
Inventions
.
3.
The
third
Allay
to
the
concludence
of
this
Argument
is
this
:
That
Mankind
have
been
,
and
in
many
places
are
very
remiss
and
unactive
in
improving
their
knowledge
and
discovery
of
things
Natural
and
Artificial
;
and
that
which
befalls
one
Man
,
or
Age
,
or
Place
in
this
kind
,
may
befall
another
:
This
may
happen
by
laziness
and
sloth
,
by
an
evil
custom
,
or
by
overflowing
barbarousness
and
want
of
improvement
by
Education
:
And
upon
this
account
we
find
a
great
want
of
Arts
and
Inventions
in
the
Western
World
,
in
Africa
,
and
even
nearer
hand
among
the
Irish
:
And
if
now
by
the
accession
of
Planters
of
better
Education
,
or
by
the
advanced
Industry
of
some
Inhabitant
of
those
barbarous
Countries
there
should
be
derived
among
them
the
Inventions
of
profitable
or
curious
Arts
,
we
could
not
with
any
sufficient
reason
conclude
that
the
World
lately
began
in
those
Countries
,
because
the
Original
of
those
Arts
and
Inventions
was
but
lately
begun
among
them
.
If
therefore
those
People
by
reason
of
their
Barbarous
course
of
life
might
be
strangers
unto
Arts
and
Inventions
for
the
space
of
five
hundred
or
a
thousand
Years
,
why
not
for
a
much
longer
time
?
why
not
eternally
?
Since
the
very
same
supineness
and
negligence
might
as
well
possess
those
Parts
and
Inhabitants
for
many
Ages
,
as
well
as
few
;
and
for
interminate
Ages
,
as
well
as
certain
:
and
if
at
this
day
they
should
discover
and
practise
new
Arts
and
Inventions
,
it
were
no
greater
Argument
against
the
Eternity
of
their
Succession
,
than
against
their
Continuance
for
those
many
thousand
Years
,
which
probably
they
have
had
in
that
unknown
Western
World
.
4.
The
fourth
Allay
of
this
Observation
seems
to
be
this
:
That
as
in
Kingdoms
and
Empires
,
so
in
Discoveries
of
Arts
there
seem
to
be
very
great
vicissitudes
and
circulations
,
which
strangely
vary
the
Faces
of
Things
and
Countries
;
and
this
principally
done
,
1.
By
Wars
and
Victories
:
2.
By
Floods
,
Inundations
,
or
Epidemical
Diseases
and
Plagues
.
The
Instances
of
the
former
are
various
.
The
Romans
were
a
People
civilized
and
improved
into
great
Knowledge
in
Arts
and
Sciences
,
and
in
Civil
and
Military
Government
;
and
where
they
prevailed
in
Conquests
and
Victories
,
they
did
together
with
their
Victories
transmit
Arts
,
Sciences
,
and
excellent
Methods
of
Government
among
even
Barbarous
Nations
,
which
quite
altered
oftentimes
the
former
Face
of
those
conquered
Countries
,
and
by
that
means
those
Arts
which
were
not
known
before
in
those
Places
,
became
in
use
and
request
in
those
Countries
wherein
before
they
were
strangers
:
not
as
if
they
then
began
for
they
had
their
Practice
and
Use
long
before
among
the
Romans
,
though
their
transmission
and
derivation
into
those
Countries
that
were
conquered
seemed
new
.
Again
,
some
Countries
were
benè
morati
,
well
disciplined
in
Learning
,
Arts
,
and
Knowledge
,
but
possibly
by
the
Irruption
of
numerous
Armies
of
Barbarous
People
,
those
Countries
were
quickly
over-grown
with
Barbarism
and
desuetude
from
their
former
Civility
and
Knowledge
,
and
degenerated
into
the
Ignorance
and
Barbarism
of
their
Conquerors
;
so
that
in
a
reasonable
Period
of
time
much
of
their
ancient
Knowledge
and
Arts
was
forgotten
,
as
if
they
never
had
it
.
This
was
the
condition
of
Greece
the
Learned
Part
of
the
World
after
their
subjugation
by
the
Turks
,
and
this
possibly
may
be
the
condition
of
China
in
a
few
years
after
the
great
Irruption
and
Devastation
by
the
Tartars
;
wherein
possibly
if
an
Age
or
two
hence
the
state
of
things
should
be
judged
according
to
the
present
appearance
,
it
would
be
looked
upon
as
if
it
had
never
been
the
habitation
of
those
Curious
Arts
which
some
time
dwelt
there
:
and
possibly
the
setting
on
foot
some
of
those
very
Arts
that
were
once
well
known
in
those
parts
,
would
be
looked
upon
as
the
Natales
of
those
Arts
,
or
the
first
Inchoation
of
them
,
Wars
and
Desolations
having
obliterated
the
Monuments
of
their
former
practices
;
which
yet
nevertheless
would
be
in
truth
but
the
reviving
of
those
Arts
which
were
long
before
practised
,
though
intermitted
and
interrupted
by
the
vicissitudes
of
Wars
.
And
upon
the
same
account
are
those
alterations
that
have
hapned
in
the
condition
and
state
of
People
by
other
accidents
,
as
Inundations
,
Epidemical
Diseases
,
Corruption
of
the
Air
in
some
Parts
and
Continents
,
either
by
some
eruption
of
pernicious
Vapours
,
or
other
Inclemency
of
the
Heavens
.
Plato
in
his
third
Book
de
Legibus
,
in
the
beginning
,
though
he
suppose
an
interminate
Beginning
of
Mankind
,
and
that
there
were
successively
Cities
,
Laws
,
and
Arts
;
yet
he
supposeth
that
upon
these
and
the
like
Occurrences
,
those
that
escaped
these
common
Calamities
betook
themselves
to
the
Mountains
,
kept
Sheep
,
and
preserved
the
Species
of
Mankind
;
but
most
of
those
Arts
and
Sciences
which
formerly
were
common
,
became
disused
and
forgotten
among
them
:
But
after
Mankind
multiplying
,
they
descended
into
the
Vallies
,
and
by
degrees
,
mutual
conversation
,
the
necessity
of
their
condition
,
and
the
due
consideration
of
things
did
gradually
revive
those
Arts
which
Men
had
formerly
lost
by
long
intermission
.
For
such
is
the
indoles
of
the
Humane
Nature
,
where
it
is
not
strangely
over-grown
with
Barbarousness
,
that
it
will
by
a
kind
of
Natural
Sagacity
discover
things
,
especially
necessary
for
the
use
of
Humane
Life
and
Society
;
as
Husbandry
,
Laws
,
Government
,
Architecture
,
Clothing
,
and
the
like
;
as
Bees
or
Ants
provide
for
their
common
habitation
and
supply
.
Upon
all
which
it
may
seem
that
we
are
over-hasty
when
we
conclude
,
That
because
Arts
or
Sciences
do
perchance
discover
themselves
first
to
our
view
in
such
Places
or
Ages
,
that
therefore
this
was
their
first
and
primitive
production
,
or
that
they
were
never
before
.
For
it
may
very
reasonably
be
,
that
those
or
the
like
Arts
might
have
been
either
in
other
places
,
and
by
a
kind
of
migration
or
circulation
be
transmitted
to
those
new
places
either
by
Armies
or
Colonies
deduced
hither
;
or
that
even
among
the
same
People
or
Nation
these
Arts
were
sometimes
flourishing
,
though
possibly
having
received
some
intermission
by
great
Accidents
and
Occurrences
,
they
again
do
repullulare
and
revive
upon
the
opportunity
of
Peace
,
Trade
,
Commerce
and
Popular
Increase
.
Nay
many
times
it
comes
to
pass
,
as
is
before
observed
,
That
when
People
are
multiplied
,
so
that
their
places
grow
strait
and
narrow
,
and
their
supplies
not
proportionable
to
their
number
,
necessity
and
exigence
,
it
gives
an
edge
to
their
Industry
and
Invention
,
and
produceth
new
Discoveries
of
things
that
were
either
not
known
before
,
or
forgotten
:
And
even
this
one
thing
hath
advanced
the
Dutch
to
that
eminence
of
Manufacture
,
Industry
and
Arts
,
that
they
exceed
the
rest
of
the
World
therein
.
We
may
have
an
Instance
of
this
Circulation
of
Arts
even
in
this
Kingdom
of
England
in
that
which
is
our
great
Manufacture
,
namely
,
Woollen
Cloth
:
It
appears
very
plainly
by
those
ancient
Gilds
that
were
settled
in
England
for
this
Manufacture
,
as
at
Lincoln
,
York
,
Oxford
and
divers
other
Cities
,
that
in
the
time
of
H.
2.
and
R.
1.
this
Kingdom
greatly
flourished
in
that
Art
:
but
by
the
troublesom
Wars
in
the
time
of
King
John
,
H.
3.
and
also
in
the
times
of
E.
1.
and
E.
2.
this
Manufacture
was
wholly
lost
,
and
all
our
Trade
ran
out
in
Wools
,
Wool-fells
,
and
Leather
carried
out
in
specie
;
and
the
Manufacture
,
during
those
Warly
times
,
held
its
course
in
France
,
the
Netherlands
,
and
the
Hans
Towns
;
but
by
the
Wisdom
and
peaceable
times
of
E.
3.
and
his
fair
treating
of
forein
Artists
,
which
he
invited
and
entertained
in
this
Kingdom
,
he
regained
that
Art
hither
again
,
which
for
near
one
hundred
Years
had
been
for
the
most
part
intermitted
,
which
hath
hitherto
continued
to
the
great
Wealth
and
Benefit
of
this
Kingdom
.
So
that
we
are
not
to
conclude
every
new
appearance
of
any
Art
or
Science
is
the
first
production
of
it
,
but
as
they
say
of
the
River
Tigris
and
some
others
,
they
sink
into
the
ground
,
and
keep
a
subterranean
course
,
it
may
be
40
or
50
miles
,
and
then
break
out
above
ground
again
,
which
is
not
so
much
a
new
River
,
as
the
continuation
and
new
appearance
of
the
old
:
So
many
times
it
falls
out
with
Arts
and
Sciences
,
though
they
have
their
non-appearances
for
some
Ages
,
and
then
seem
first
to
discover
themselves
where
before
they
were
not
known
,
it
is
not
so
much
the
first
production
of
the
Art
as
a
transition
,
or
at
least
a
restitution
of
what
possibly
was
either
before
in
another
,
or
in
the
same
Country
or
People
:
And
thus
some
tell
us
that
Guns
and
Printing
,
though
but
lately
discovered
in
Europe
,
yet
were
of
far
ancienter
use
in
China
.
So
that
notwithstanding
this
Consideration
of
the
late
Invention
of
Arts
,
or
Discoveries
of
things
Natural
or
Artificial
,
Mankind
might
have
had
an
infinite
succession
,
or
at
least
such
a
continuance
as
surmounts
all
those
Accounts
which
the
most
prodigal
Computations
have
given
:
and
that
Saying
of
the
Wise
Man
may
be
verified
,
Ecclesiast.
1.9
.
The
thing
that
hath
been
is
that
which
shall
be
,
and
that
which
hath
been
done
is
that
which
shall
be
done
,
and
there
is
no
new
thing
under
the
Sun
:
Is
there
any
thing
whereof
it
may
be
said
,
See
,
this
is
new
?
It
hath
been
already
of
old
time
before
.
I
shall
here
add
a
farther
Consideration
,
because
it
hath
a
cognation
with
the
Subject
of
this
Chapter
.
There
seems
to
be
very
probable
Conjectures
made
touching
the
Origination
of
Mankind
,
because
there
seems
to
be
one
Radical
Language
from
which
all
others
have
their
derivation
,
though
some
carry
in
them
more
,
some
less
Memorials
of
their
Original
,
as
they
were
more
or
less
remote
in
their
Inception
.
The
Languages
of
the
World
may
be
aptly
enough
divided
into
the
Primo
primae
,
the
Primo
secundae
,
and
the
Secundo
secundae
.
The
Language
which
I
call
Primo
primae
must
needs
be
but
one
,
if
the
Original
of
Mankind
were
but
two
common
Parents
of
either
Sex
,
as
the
Holy
Scriptures
teach
us
;
and
this
one
Language
they
must
needs
learn
either
from
a
conformation
of
Voices
by
the
Angels
,
such
might
that
vocal
Language
be
between
Almighty
God
by
the
ministration
of
Angels
,
and
Adam
,
whereof
we
read
in
the
first
and
second
Chapters
of
Genesis
;
or
it
must
be
an
instituted
Language
,
chosen
by
Adam
in
Paradise
,
by
which
he
gave
the
several
Beasts
their
names
,
and
maintained
discourse
with
GOD
,
and
the
Woman
with
the
Serpent
:
For
although
it
is
as
natural
to
Mankind
to
express
their
Desires
,
Passions
,
and
Conceptions
vocally
,
as
it
is
for
Brutes
to
use
their
natural
vocal
Signs
,
though
of
a
more
simple
and
imperfect
kind
;
yet
the
forming
of
Languages
into
this
or
that
particular
fashion
or
mode
,
whereby
Conceptions
may
be
rendred
intelligible
to
others
,
is
a
business
of
Institution
,
Discipline
,
Intention
and
Consent
.
But
what
this
first
Language
of
our
first
Parents
was
,
is
difficult
for
us
to
determin
:
some
think
it
was
the
Hebrew
,
and
from
thence
they
derive
other
Languages
;
others
think
that
the
Chineses
Language
was
the
Original
,
because
it
is
the
most
simple
,
consisting
most
of
monosyllables
,
the
most
natural
,
fitting
the
apertures
and
flexures
of
the
Lips
and
Tongue
with
the
greatest
ease
,
and
yet
having
the
greatest
multiplicity
and
variety
of
Words
;
others
again
contend
for
the
Scythian
Language
as
the
Primitive
:
all
founded
upon
conjectural
Reasons
.
But
when
we
consider
how
soon
Languages
are
changed
,
and
what
a
tract
of
time
there
was
between
the
Creation
and
the
Flood
,
and
from
thence
to
Moses
,
it
may
be
difficult
to
suppose
that
that
Language
continued
so
long
in
its
purity
and
integrity
;
possibly
if
in
any
Line
it
continued
in
its
integrity
,
it
might
be
in
the
Line
and
Family
of
Noah
,
and
so
down
to
the
Confusion
of
Languages
at
the
Tower
of
Babel
.
But
it
is
hard
to
determin
what
that
Primitive
Language
was
:
the
Hebrew
or
Samaritan
bids
fairest
for
it
,
1.
In
respect
of
its
Antiquity
;
2.
In
respect
of
many
Languages
,
especially
of
the
East
,
that
seem
to
be
derived
from
it
,
as
the
Caldee
,
Egyptian
,
Phenician
,
Syriack
,
Arabick
,
which
have
a
great
cognation
with
it
,
and
derivation
,
as
it
seems
,
from
it
.
And
though
possibly
in
those
Elder
times
,
as
in
the
time
of
Abraham
,
these
several
Languages
might
be
but
as
so
many
several
Dialects
of
the
same
Language
,
whereby
it
came
to
pass
that
Abraham
,
though
brought
up
in
Caldea
or
Assyria
,
held
conference
with
the
King
of
Gerar
and
the
Children
of
Heth
,
that
were
Canaanites
,
and
as
some
think
,
used
the
Hebrew
Language
;
his
Servant
also
readily
conferred
with
Laban
the
Syrian
:
Isaac
also
had
conference
with
the
Philistims
and
Egyptians
,
yet
it
is
apparent
that
in
process
of
time
they
grew
into
distinct
Languages
,
unintelligible
each
to
other
:
The
Sons
of
Jacob
understood
not
the
Egyptian
Language
when
they
came
down
for
Corn
,
Gen.
42.23
.
neither
did
they
afterward
understand
ordinarily
the
Syrian
Language
,
2
Kings
19.26
.
nor
the
Caldean
Language
,
Jer.
5.15
.
But
although
it
be
commonly
thought
the
Hebrew
Language
was
the
common
Language
of
the
Canaanites
,
yet
it
seems
hard
that
the
Holy
and
supposed
Primitive
Language
should
be
preserved
only
in
the
Posterity
of
accursed
Canaan
,
and
from
them
derived
to
the
Posterity
of
Abraham
the
Holy
Seed
.
As
touching
the
Language
of
the
Seres
or
Chineses
,
those
that
suppose
it
to
be
the
Primitive
Language
,
do
suppose
that
Noah's
Ark
first
rested
upon
the
bordering
Mountains
of
China
,
and
that
Country
first
peopled
by
the
descendents
of
Noah
;
that
they
were
not
at
the
building
of
Babel
.
But
this
seems
to
be
but
a
novel
Conceit
.
2.
The
Languages
that
were
Secundo
primae
,
were
those
that
hapned
upon
the
Confusion
of
Tongues
,
which
the
Jews
suppose
to
be
70
or
72
,
from
that
place
Psal.
78.
vers.
55.
He
hath
divided
the
Nations
according
to
the
number
of
the
Princes
of
Israel
,
or
the
Sanhedrim
;
but
whether
they
were
so
many
,
or
more
,
or
less
,
is
not
possible
to
determin
.
Some
suppose
those
Languages
which
are
ordinarily
called
Linguae
matrices
,
were
some
of
those
Languages
that
arose
at
the
Confusion
of
Tongues
,
and
are
called
Matrices
,
because
divers
other
,
especially
of
the
European
,
seem
to
be
much
derived
from
them
,
namely
,
the
Greek
,
Latin
,
Teutonick
,
Sclavonick
,
Scythian
,
Hungarian
,
Finnick
,
Cantabrian
,
Irish
,
British
,
Arabick
,
Frisick
,
Illyrian
,
and
Jarygium
.
But
though
these
are
taken
to
be
Linguae
matrices
,
yet
much
of
their
Languages
seem
to
be
borrowed
from
the
Hebrew
and
Phenician
Language
;
and
though
they
suppose
those
Linguae
matrices
might
arise
at
the
Confusion
of
Tongues
,
yet
they
were
not
totally
estranged
from
that
common
Language
which
universally
obtained
before
that
Confusion
,
which
some
think
as
before
,
was
the
Hebrew
;
some
relicks
of
which
Primitive
Language
were
notwithstanding
that
Confusion
retained
as
Indications
and
Monuments
thereof
,
as
Bochart
in
his
Phaleg
,
and
out
of
him
Mr.
Gale
in
his
Book
called
The
Court
of
the
Gentiles
,
endeavours
largely
to
prove
.
3.
The
third
sort
of
Languages
,
which
I
call
Secundo
secundae
,
are
those
that
have
either
been
derived
from
those
that
were
Primo
secundae
,
or
that
have
been
compounded
out
of
other
Languages
,
or
taken
up
de
novo
of
later
times
,
or
by
all
of
those
ways
have
obtained
in
several
parts
of
the
World
,
as
the
French
,
Italian
,
Spanish
,
Danish
,
English
,
and
divers
others
.
Now
if
it
can
be
well
deduced
that
there
was
some
ancient
Primitive
Language
that
by
reasonable
Evidence
can
appear
to
be
the
common
Root
of
all
other
Languages
,
it
is
reasonable
to
conclude
,
That
surely
there
was
some
one
common
Head
that
was
the
Beginning
of
Mankind
;
for
without
this
Supposition
it
is
hardly
possible
that
there
should
be
a
common
Language
at
any
time
in
the
World
,
from
which
as
from
a
common
Root
all
the
Languages
of
the
World
should
in
process
of
time
be
derived
.
But
this
Evidence
also
taken
singly
,
lyes
open
to
some
Objections
that
weaken
it
upon
these
Considerations
.
1.
We
have
not
clear
Evidence
enough
of
any
single
Primitive
Language
,
nor
what
that
Primitive
Language
was
if
such
there
hath
been
:
there
might
be
in
process
of
time
a
thousand
successive
Languages
,
and
many
that
went
before
have
been
lost
,
and
succeeded
by
others
.
2.
Those
similitudes
of
Words
of
one
Language
which
are
found
in
another
,
give
us
no
sufficient
Demonstrations
which
of
them
was
Primitive
;
the
resemblances
of
words
signifying
the
same
thing
in
the
Hebrew
and
Greek
Language
prove
no
more
that
the
Hebrew
was
before
the
Greek
,
and
lent
Words
to
them
,
than
that
the
Greek
was
before
the
Hebrew
,
and
lent
the
similitude
of
Words
to
them
.
3.
If
we
consider
almost
any
Language
not
before-hand
or
by
some
after
means
mancipated
to
Rules
,
we
shall
scarce
find
any
that
contain
themselves
in
the
same
Articulation
,
Accent
or
Pronunciation
for
the
space
of
three
or
four
hundred
Years
,
but
are
infinitely
varied
in
process
of
time
from
what
they
formerly
were
.
The
English
Language
that
was
common
and
usual
three
or
four
hundred
Years
since
,
is
scarce
now
intelligible
by
us
;
yea
and
the
Greek
Tongue
,
though
a
regular
Language
,
and
reduced
to
a
Grammatical
Canon
,
yet
a
good
Grammatical
Grecian
can
hardly
understand
a
Native
Grecian
,
nor
a
Native
Grecian
the
other
at
this
day
:
yea
we
are
told
by
Quintilian
,
as
I
remember
,
that
in
Rome
it self
in
process
of
time
the
Latin
Language
was
so
altered
,
that
the
Priests
could
not
readily
understand
the
Hymns
composed
for
their
Idol-Service
by
the
ancient
Priests
of
Rome
.
4.
As
succession
of
Ages
,
so
variety
of
places
in
the
same
Country
and
Nation
gives
such
variety
of
Dialects
in
the
same
Language
,
that
one
side
of
a
Kingdom
scarce
understands
the
other
:
witness
the
four
Dialects
of
the
Greek
Language
,
and
the
several
Pronunciations
of
the
French
in
several
parts
of
France
,
and
the
various
Dialects
of
the
English
in
the
North
and
West
that
render
their
Expressions
many
times
unintelligible
to
the
other
,
and
both
scarce
intelligible
to
the
Midland
:
various
Provinces
of
the
same
Kingdom
,
and
that
at
first
used
the
same
Language
,
in
process
of
time
use
various
manners
of
Pronunciation
,
which
in
time
also
alter
the
structure
of
the
Words
as
they
are
spoken
or
written
,
which
in
farther
process
of
time
alters
the
Language
into
several
Dialects
,
as
it
did
in
Greece
and
other
places
.
5.
Every
Nation
hath
a
certain
humour
or
disposition
appropriate
to
it
,
which
by
a
kind
of
Natural
necessity
frames
the
very
Air
of
Words
,
Speech
and
Accents
accommodate
and
similar
to
that
Natural
humour
or
inclination
;
—
Graiis
dedit
ore
rotundo
Musa
loqui
—
In
the
very
frame
of
the
Speech
of
the
Spaniard
,
Italian
,
French
,
Dutch
,
Welsh
,
English
we
may
find
a
kind
of
Image
of
their
Complexions
and
Tempers
,
suiting
and
framing
their
Speech
,
Accents
,
Tone
,
Pronunciation
:
Vowels
conform
thereunto
,
no
less
than
in
their
Gate
and
Gesture
;
and
this
very
Account
would
in
a
little
time
diversifie
one
and
the
same
Language
in
the
Mouths
of
several
Nations
,
so
that
in
a
little
space
they
would
not
be
the
same
.
6.
Commerce
and
Trade
with
forein
Nations
gives
great
alterations
in
Languages
,
each
Country
borrowing
some
Words
,
Accents
,
or
Expressions
from
the
other
,
whereby
in
a
little
time
it
is
quite
altered
,
and
becomes
a
mixt
confused
Language
,
made
up
of
the
Ingredients
of
several
Languages
.
7.
As
in
Clothes
,
so
in
Words
,
Phrases
,
and
Expressions
there
commonly
grow
new
Fashions
,
whereby
it
comes
to
pass
that
the
same
Words
and
Phrases
that
were
not
used
,
or
scarce
understood
in
former
Ages
,
become
in
Fashion
,
Reputation
and
Vogue
in
another
Age
;
and
this
obtains
sometims
from
the
Courts
of
Princes
,
wherein
a
Word
a
little
in
request
soon
grows
in
fashion
with
the
Gentry
,
and
from
them
at
the
third
hand
passeth
over
to
the
Tradesman
or
Countryman
.
8.
Many
times
the
Literati
and
Scholares
coyn
new
Words
,
and
sometimes
in
common
Speech
or
Writing
in
their
Native
Language
,
give
Terminations
and
Idiotisms
sutable
to
their
Native
Language
,
unto
Words
newly
invented
or
translated
out
of
other
Languages
;
which
is
sometimes
done
out
of
Affectation
,
sometimes
out
of
Necessity
,
by
reason
of
the
want
of
sufficient
significancy
in
their
own
Language
;
and
when
such
Phrases
or
Words
come
abroad
in
printed
Books
,
in
Sermons
or
Orations
,
they
become
more
general
,
and
incorporate
into
the
Native
Language
.
9.
Many
Languages
of
Countries
are
greatly
altered
and
mingled
,
and
sometimes
totally
eradicated
and
lost
by
Invasions
and
Victories
,
or
by
transmission
of
Colonies
by
Forein
Princes
of
a
different
Language
.
Thus
by
the
chacing
the
Britons
out
of
England
into
Wales
,
their
Language
was
wholly
exterminated
from
hence
with
them
,
and
by
the
successive
Incursions
and
Invasions
of
the
Saxons
,
Danes
and
Normans
,
the
English
Language
grew
a
kind
of
mixture
of
them
all
,
which
yet
in
process
of
time
hath
been
so
much
varied
,
that
the
English
that
was
written
in
the
time
of
H.
1.
is
not
now
intelligible
.
It
is
true
that
those
Languages
that
are
not
now
Native
,
though
sometimes
they
were
,
but
are
preserved
in
Writing
or
Rules
or
Canons
,
have
long
kept
their
simplicity
,
as
the
Hebrew
,
Greek
and
Latin
,
which
have
been
indeed
preserved
from
being
lost
by
vulgar
use
,
but
when
a
Language
once
becomes
of
vulgar
use
,
it
soon
loseth
its
integrity
;
thus
the
Latin
degenerated
into
the
Italian
,
and
the
very
Hebrew
and
Greek
more
barbarous
by
much
where
they
are
popularly
used
,
than
in
the
ancient
Writings
,
wherein
they
have
been
preserved
and
kept
to
their
ancient
integrity
.
Considering
therefore
the
great
instability
of
Languages
,
the
great
variations
and
changes
to
which
they
are
subject
,
the
great
alterations
that
they
have
had
,
the
great
difficulty
of
finding
any
Language
which
(
upon
grounds
barely
of
Reason
,
without
Divine
Revelation
)
we
can
safely
call
Original
,
and
the
great
difficulty
of
deducing
other
Languages
entirely
from
it
:
It
is
hard
for
us
singly
to
lay
any
weight
upon
this
Instance
,
to
prove
the
Origination
of
Man
upon
a
meer
Moral
Account
or
Topical
Ratiocination
thereof
.
CAP.
V.
The
Fourth
Instance
of
Fact
seeming
to
evince
the
Novity
of
Mankind
,
namely
,
the
Inceptions
of
the
Religions
and
Deities
of
the
Heathens
,
and
the
deficiency
of
this
Instance
.
REligion
seems
to
be
as
connatural
to
Humane
Nature
as
Reason
,
and
possibly
a
more
distinguishing
property
of
Humane
Nature
than
it
:
For
almost
in
all
sensible
Creatures
,
especially
those
of
the
more
perfect
kind
,
a
certain
Image
or
weak
Adumbration
of
something
like
Reason
appears
,
yet
we
find
in
no
Creatures
below
Mankind
any
thing
like
Religion
,
or
Veneration
of
a
Deity
:
And
those
faint
Conjectures
touching
something
analogical
to
Religion
observed
in
Elephants
,
are
too
weak
to
give
any
reasonable
admission
thereof
in
them
.
Religion
therefore
seems
as
ancient
as
Humanity
it self
,
at
least
of
some
kind
of
dress
or
fashion
or
other
:
therefore
if
we
can
arrive
at
the
Inception
of
Religion
,
Veneration
of
a
Deity
,
and
those
Rites
,
Adorations
,
and
Services
that
result
from
thence
;
we
have
reason
to
conjecture
that
the
Inception
of
Mankind
was
not
long
before
.
And
because
the
Inception
of
Mankind
is
not
doubted
by
Jews
or
Christians
,
who
acknowledge
the
Truth
and
Divine
Authority
of
the
Scriptures
,
that
reveal
and
discover
the
Origination
both
of
Mankind
and
the
World
,
but
the
doubt
only
resteth
among
those
of
the
Gentile
World
;
it
hath
been
thought
a
reasonable
Argument
to
convince
the
Heathen
World
of
the
Origination
of
Mankind
,
by
discovering
the
Origination
not
only
of
the
Religious
Worship
of
the
Heathens
,
but
even
of
those
very
Deities
which
they
celebrated
and
venerated
,
and
paid
that
Religious
Worship
unto
.
And
this
Discovery
of
the
Origination
of
their
Heathenish
Deities
hath
been
endeavoured
by
two
Methods
:
First
,
by
following
the
ancient
Histories
of
the
Phenicians
,
Egyptians
,
Grecians
,
and
Romans
;
by
which
means
they
have
traced
up
most
if
not
all
their
Heathenish
Deities
to
their
Original
,
and
their
first
Inauguration
into
Deities
;
whereas
they
were
in
their
original
for
the
most
part
but
Men
of
great
Note
and
Merit
or
Power
in
the
Ancient
World
,
or
such
,
who
outgoing
the
ordinary
rate
of
Mankind
by
some
signal
Excellence
,
Learning
or
Industry
,
were
by
the
admiring
inferior
sort
of
Men
translated
into
the
Opinion
and
Veneration
of
Gods
:
and
then
there
wanted
not
Poets
and
Priests
to
derive
from
them
a
Race
and
Progeny
of
Gods
,
which
swelled
into
great
Numbers
,
Pedigrees
,
and
Genealogies
of
Gods
and
Heroes
,
Theogonia
,
which
filled
the
superiour
World
as
Men
filled
the
inferiour
World
by
successive
Generations
:
And
those
Authors
that
have
given
us
an
account
of
the
Apotheoses
,
the
Inauguration
of
the
Heathenish
Deities
and
their
successions
,
are
many
;
especially
,
Diodorus
Siculus
in
his
first
six
Books
;
Eusebius
in
his
first
and
second
Book
De
Praeparatione
Evangelii
,
out
of
the
Ancient
Monuments
of
the
Phenicians
,
Egyptians
and
Grecians
;
and
Clemens
Alexandrinus
in
lib.
1.
Stromat
.
who
gives
us
an
account
of
the
Apotheoses
of
Bacchus
,
Hercules
,
Aesculapius
,
Isis
,
Ceres
,
Serapis
,
Apis
and
others
,
many
of
them
,
if
not
all
,
having
their
being
and
translation
into
Deities
after
the
time
of
Moses
;
and
from
the
various
Denominations
of
those
Heathenish
Deities
,
some
had
one
Name
among
the
Egyptians
,
another
among
the
Phenicians
,
another
among
the
Syrians
,
another
among
the
Grecians
;
though
possibly
the
Persons
themselves
were
for
the
most
part
the
same
.
Secondly
,
By
carrying
up
the
Original
of
most
of
the
Ancient
Deities
of
the
Heathens
,
and
resolving
them
into
Noah
,
and
his
Sons
and
Descendents
,
deducing
by
very
probable
Arguments
that
Noah
was
Saturn
,
Chronos
,
&c.
that
Japhet
was
Neptune
,
Ham
Jupiter
,
Shem
Pluto
,
Canaan
Mercury
,
Nimrod
Bacchus
,
Magog
Prometheus
:
vid.
Bochart
.
in
Phaleg
,
l.
1.
Vossius
de
Idololatriae
origine
&
progressu
,
l.
1.
and
others
that
have
followed
those
Learned
and
Ingenious
Authors
.
But
this
Inference
of
the
Recentness
of
Mankind
from
the
Recentness
of
these
Apotheoses
and
Origination
of
Gentile
Deities
,
seems
also
too
weak
to
bear
up
this
Supposition
of
the
Novitas
humani
generis
.
1.
Because
although
possibly
some
of
their
Heathenish
Deities
might
have
been
of
a
late
Edition
,
yet
there
might
be
many
more
that
might
be
ancienter
,
who
either
were
antiquated
and
forgotten
,
or
they
were
translated
to
other
Names
and
Successors
;
it
faring
with
Idol
Gods
as
it
doth
with
Words
or
Languages
,
—
Cecidere
cadéntque
,
Quae
jam
sunt
in
honore
vocabula
.
—
The
lust
of
Mens
Fancies
in
Propagation
of
Deities
was
endless
and
unsatiable
.
We
are
told
out
of
Varro
that
there
were
no
less
than
thirty
thousand
Heathenish
Gods
and
Deities
of
all
sorts
,
which
were
known
in
his
time
;
and
how
many
more
there
might
be
whose
Names
and
Worship
were
long
before
that
time
antiquated
,
we
cannot
easily
conjecture
:
only
in
all
probability
they
were
far
more
than
those
that
survived
.
And
therefore
possibly
there
might
be
a
Race
and
Succession
of
Apotheoses
long
antecedent
to
those
whose
Originals
we
have
given
us
in
Ancient
Histories
.
We
see
how
easily
the
Roman
Calendar
swells
with
new
Consecrations
of
Saints
,
and
to
what
a
multitude
they
have
grown
within
less
than
the
compass
of
one
thousand
Years
;
and
possibly
had
the
World
continued
many
thousand
years
before
it
is
supposed
to
have
began
,
there
might
have
been
an
interminate
succession
of
imaginary
Deities
,
though
many
or
most
of
their
Names
are
now
unknown
,
or
the
times
of
their
Consecrations
forgotten
.
2.
But
yet
farther
,
if
we
should
suppose
that
this
course
of
Idolatry
began
even
shortly
after
the
time
of
Noah
and
his
three
Sons
,
yet
it
is
granted
of
all
hands
that
the
World
had
stood
above
1600
Years
before
the
invention
of
this
kind
of
Idolatry
:
So
that
ex
confesso
this
was
not
the
first
Religion
in
the
World
,
neither
did
this
Religion
tread
upon
the
Heels
of
the
Origination
of
Mankind
if
Mankind
was
,
and
was
1600
Years
before
those
Deities
were
found
out
;
and
so
this
Religion
cannot
pretend
to
be
coeval
with
Mankind
,
nor
give
us
any
sufficient
Indication
of
the
Recentness
of
Mankind
.
3.
But
yet
farther
,
it
is
very
apparent
that
this
Veneration
of
Men
Consecrated
into
Deities
was
not
the
ancientest
Idolatry
,
much
less
the
ancientest
Religion
of
the
World
:
The
Worshipping
of
the
Host
of
Heaven
,
the
Sun
,
Moon
,
and
Stars
was
an
Idolatry
that
way
far
more
ancient
than
this
of
the
Heathen
Gods
made
of
Men
:
and
this
is
an
Evidence
of
the
antecedency
of
that
Idolatry
of
the
Stars
and
Heavenly
Bodies
,
in
as
much
as
when
these
new
consecrated
Deities
were
made
,
they
did
as
it
were
incorporate
and
affix
them
to
that
more
ancient
Idolatry
,
transferring
the
Names
of
most
of
their
Gods
to
the
Heavenly
Bodies
or
Asterisms
;
as
Saturn
to
the
Star
of
Saturn
,
Mars
,
Venus
,
Mercury
,
Jupiter
to
the
several
Planetary
Bodies
;
and
to
the
Sun
and
Moon
a
prodigious
number
of
Deities
,
as
to
the
Sun
,
Phoebus
,
Apollo
,
Osyris
,
Horus
,
and
many
more
;
to
the
Moon
,
Diana
,
Hecate
,
Venus
,
Astarte
,
and
many
others
:
So
that
although
we
should
allow
the
first
Origination
of
those
Heathenish
Deities
to
have
been
when
Historians
give
us
an
account
,
and
not
before
;
yet
the
Idolatry
performed
to
the
Heavenly
or
Elementary
Bodies
,
the
Sun
,
Moon
,
Stars
,
Fire
,
Aether
,
&c.
might
have
had
a
long
practice
among
Men
before
the
Invention
of
these
later
Deities
.
4.
But
yet
farther
;
in
as
much
as
Truth
is
certainly
more
ancient
than
Errour
,
we
have
reason
to
think
that
even
before
the
ancientest
Form
of
Idolatrous
Worship
in
the
World
,
even
that
of
the
Heavenly
and
Elementary
Bodies
,
there
was
a
True
Worship
of
the
True
GOD
,
which
might
continue
many
Ages
before
any
sort
of
Idolatry
prevailed
in
the
World
.
So
that
it
would
be
too
rash
to
conclude
,
That
because
many
of
the
Heathenish
Deities
had
their
known
Original
,
that
therefore
no
other
Religion
anteceded
it
,
or
that
that
Religion
soon
followed
the
Origination
of
Mankind
.
5.
Besides
all
this
there
seems
in
the
World
,
or
at
least
it
is
very
possible
to
suppose
certain
vicissitudes
or
relations
not
only
in
Arts
and
Sciences
,
as
is
before
observed
,
but
even
in
the
Religions
professed
,
which
may
obtain
successively
both
in
Places
and
Ages
according
to
several
vicissitudes
:
We
see
that
in
the
Country
of
Palestine
shortly
after
the
Flood
Idolatry
obtained
among
the
Canaanites
and
the
descendents
of
Ham
;
after
that
,
the
Knowledge
and
Worship
of
the
True
GOD
among
the
Israelites
for
many
Ages
;
and
after
that
,
a
degeneration
of
the
greatest
part
thereof
to
Idolatry
again
in
the
Country
of
the
Ten
Tribes
,
and
in
a
great
part
among
the
other
Two
Tribes
:
after
that
a
Reformation
and
Restitution
of
the
true
Worship
of
God
,
in
the
return
from
the
Captivity
until
Christ
came
;
then
the
most
sound
and
perfect
Religion
,
namely
Christianity
,
obtained
for
some
time
;
then
the
return
of
Paganism
,
under
persecuting
Roman
Emperours
;
then
the
prevalence
again
of
the
Christian
Religion
,
under
Constantine
and
some
that
succeeded
him
;
then
Popish
Superstition
;
after
that
Turcism
and
Mahumetanism
,
especially
in
the
parts
of
Greece
,
Palestine
,
Egypt
and
other
parts
of
Asia
and
Africa
.
Thus
various
Professions
of
Religion
have
had
various
Vicissitudes
,
Revolutions
and
successive
Alterations
in
Places
and
Ages
.
Albertus
Magnus
,
as
I
remember
,
with
somewhat
too
much
curiosity
,
and
somewhat
transported
with
too
much
fancifulness
towards
the
Influences
of
the
Heavenly
Motions
and
Astrological
Calculations
,
supposeth
that
Religion
hath
had
its
successive
Alterations
and
Seasons
according
to
certain
Periodical
Revolutions
of
the
Planets
:
to
the
first
Ages
of
the
World
he
assigns
the
Presidency
of
Saturn
in
matters
of
Religion
,
and
so
downward
,
according
to
several
successive
assigned
Periods
.
These
are
vain
Conjectures
,
but
they
serve
to
explain
what
I
mean
,
namely
,
That
there
may
be
successive
Alterations
and
Changes
in
the
professed
Religion
of
the
World
in
successive
Ages
,
and
successively
in
the
same
and
other
places
of
the
World
;
whereby
it
will
be
hard
to
determin
the
Epocha
of
the
Commencement
of
Mankind
by
any
one
Form
or
Shape
of
Religion
professed
in
the
World
;
for
there
may
be
some
Religion
antecedent
to
that
which
to
us
in
this
Age
appears
to
have
been
the
ancientest
;
but
still
with
this
probable
Conclusion
,
That
since
Truth
is
more
ancient
than
Errour
,
it
seems
,
that
if
there
were
any
Religion
that
was
Primitive
in
the
World
,
it
was
the
true
Religion
and
true
Worship
of
the
true
God
,
and
not
Idolatry
,
or
worshipping
of
Men
or
Idols
,
or
the
Works
of
Nature
:
and
consequently
,
that
although
we
had
no
Monuments
extant
of
any
Religion
ancienter
than
Idolatry
,
yet
we
had
no
reason
to
conclude
that
that
Idolatrous
Religion
was
the
most
ancient
,
or
coeval
to
the
Origination
of
Mankind
:
but
rather
,
that
Mankind
had
an
Existence
in
the
World
much
antecedent
to
such
Idolatrous
Worship
,
wherein
the
true
God
was
for
many
Ages
and
Generations
truly
worshipped
;
and
that
partly
by
the
subtilty
of
the
Enemy
of
Mankind
,
partly
by
the
apostacy
and
corruption
of
Humane
Nature
,
and
partly
by
the
gradual
decay
of
that
true
and
ancient
Tradition
of
the
true
Worship
of
the
true
God
,
Idolatry
and
Superstition
prevailed
and
obtained
in
the
World
.
So
that
although
it
be
a
most
certain
Truth
that
Mankind
had
an
Origination
,
and
was
not
without
Beginning
,
yet
the
Evidence
of
the
Origination
of
their
Idolatry
and
Idolatrous
Deities
,
is
no
sufficient
Proof
or
Evidence
of
the
Origination
of
Mankind
.
CAP.
VI.
A
Fifth
Consideration
concerning
the
Decays
especially
of
the
Humane
Nature
,
and
whether
there
be
any
such
Decays
;
and
what
may
be
collected
concerning
the
Origination
of
Man
upon
that
Supposition
.
THis
Argument
hath
been
excellently
handled
by
Dr.
Hakewell
,
I
shall
therefore
be
the
shorter
in
it
,
yet
somewhat
I
shall
say
concerning
it
.
Some
of
those
that
have
been
inquisitive
into
the
Nature
of
Man
have
observed
two
things
,
which
if
they
were
true
,
would
certainly
give
us
an
irrefragable
Argument
against
the
Eternal
Succession
of
Mankind
,
viz.
1.
That
the
Ages
of
Men
grow
gradually
shorter
and
shorter
:
2.
That
the
Quantity
of
Humane
Bodies
was
ordinarily
heretofore
much
larger
than
they
are
now
,
and
by
a
kind
of
gradual
decay
of
that
Natural
Vigour
and
Strength
they
decline
to
a
smaller
Stature
.
Thus
Plutarch
inter
placita
Philosophorum
tells
us
out
of
Empedocles
,
Nostrae
aetatis
homines
priscis
comparatos
infantium
instar
esse
;
and
yet
Empedocles
lived
upon
the
point
of
2000
Years
since
,
and
Plutarch
near
1500
Years
since
:
and
Pliny
in
the
7th
Book
of
his
Natural
History
,
cap.
16.
tells
us
the
same
,
In
plenum
autem
,
cuncto
mortalium
generi
minorem
indies
fieri
propemodum
observatur
,
rarósque
patribus
proceriores
,
consumente
ubertate
seminum
exustione
,
in
cujus
vices
nunc
vergat
aevum
;
and
some
Instances
are
given
there
and
by
the
Additional
Notes
thereupon
,
of
the
great
Sceletons
of
Mens
Bodies
found
in
several
Ages
,
and
that
,
Jam
ante
annos
mille
vates
ille
Homerus
non
cessavit
minora
corpora
mortalium
quam
prisca
conqueri
.
And
indeed
if
this
natural
Decrease
of
the
Ages
of
Mens
Lives
and
their
Bodily
Statures
had
held
such
a
proportion
,
it
would
not
only
avoid
the
possibility
of
an
Eternal
Succession
of
Mankind
,
but
would
also
give
us
a
very
late
Epocha
of
their
first
Origination
:
For
a
very
ancient
Original
,
accompanied
with
such
a
natural
Decrease
of
Age
and
Stature
by
reason
of
that
insensible
but
unintermitted
decay
of
the
strength
and
stature
of
Nature
,
would
have
long
since
reduced
Mankind
to
be
but
Ephemeraes
in
duration
,
and
little
other
than
Insects
in
extent
,
or
rather
wholly
determined
,
and
put
a
Period
to
the
whole
Species
infinite
Ages
past
.
But
it
seems
that
these
are
mistaken
complaints
both
of
Empedocles
and
Homer
;
for
surely
in
so
great
a
Period
as
2000
or
1500
Years
elapsed
since
the
death
of
those
Men
the
experiment
of
that
Decrease
would
have
been
much
more
obvious
and
observable
than
we
find
it
at
this
day
.
And
although
the
nature
of
Mankind
and
of
other
Creatures
subject
to
corruption
,
if
left
to
it self
without
the
continued
Subsidium
and
Influence
of
the
Divine
Providence
,
would
soon
have
faln
into
dissolution
per
saltum
,
and
without
the
incessant
and
corroding
invasions
of
so
long
a
time
;
yet
that
same
Power
that
first
gave
Being
to
things
,
hath
supported
their
successive
Generations
in
the
same
state
and
natural
vigour
that
it
ever
had
,
abating
those
accidental
occurrences
that
Sin
,
Excess
,
and
other
occurrences
have
brought
into
things
.
First
therefore
as
touching
the
Decays
of
the
Age
of
Man's
Life
;
we
do
indeed
learn
from
the
Sacred
Scripture
(
for
no
Humane
History
reacheth
so
high
)
That
the
Lives
of
the
Ancients
were
very
long
,
especially
before
and
for
some
time
after
the
Flood
;
and
this
the
Divine
Wisdom
,
Providence
and
Goodness
ordered
for
most
excellent
Ends
,
namely
,
the
Peopling
of
the
New
World
,
and
that
without
any
other
means
than
his
own
Will
,
or
at
least
by
means
unknown
to
us
:
in
Arphaxad
the
Son
of
Shem
the
great
Age
of
the
Ancients
was
cut
to
halves
,
namely
to
440
Years
;
and
in
his
Grand-child
Peleg
it
was
again
cut
to
halves
,
for
he
lived
but
242
Years
;
and
it
is
also
true
that
afterwards
gradually
to
the
days
of
Moses
the
Lives
of
Men
became
shorter
and
shorter
,
till
they
fixed
in
that
common
Period
of
the
Life
of
Man
of
70
or
80
Years
:
and
although
it
be
true
that
the
Histories
of
former
times
give
us
some
account
of
longer
Lives
of
Men
,
as
the
Lives
of
Moses
,
Aaron
,
Phinehas
and
some
others
,
and
those
mentioned
by
Pliny
,
lib.
7.
cap.
48.
and
some
in
our
own
Experience
;
yet
Moses
himself
states
the
ordinary
Standard
of
the
Life
of
Man
to
be
70
,
or
at
most
80
Years
.
Psal.
90.10
.
2
Sam.
19.32
,
35.
And
this
we
shall
find
true
upon
the
consideration
of
the
Chronological
Account
of
the
Years
of
the
ancient
Patriarchs
and
Kings
that
succeeded
Moses
;
as
likewise
of
the
time
that
the
Israelites
lived
in
the
Wilderness
,
all
which
that
were
twenty
Years
old
and
upwards
at
the
coming
into
the
Wilderness
when
the
Spies
were
sent
into
Canaan
,
which
was
shortly
after
their
coming
thither
;
all
these
I
say
,
except
Joshua
and
Caleb
,
dyed
within
the
40
Years
Peregrination
in
the
Wilderness
:
and
at
this
stay
the
ordinary
Age
of
Men
hath
been
for
these
4000
Years
,
abating
those
casualties
either
of
Diseases
or
other
Accidents
that
have
shortned
the
ordinary
complete
Ages
of
Mens
Li
〈…〉
2.
As
touching
the
Stature
of
Men
,
it
must
be
agreed
that
in
former
Ages
there
have
been
Giants
and
Men
of
extraordinary
Stature
:
some
Instances
we
have
in
the
same
Pliny
and
other
Heathen
Authors
,
and
many
more
in
the
History
of
the
Old
Testament
:
But
these
were
out
of
the
ordinary
and
regular
course
of
Nature
.
But
it
seems
that
ordinarily
in
all
Ages
the
Statures
of
Men
have
little
differed
from
what
they
now
are
,
though
according
to
the
difference
of
Climates
and
situations
there
hath
been
ordinarily
and
regularly
a
difference
in
the
Stature
of
Men
;
many
times
Marsh-Countries
,
and
those
that
are
of
a
temperate
heat
,
producing
Men
of
a
larger
size
than
Mountainous
or
those
Parts
that
are
nearer
the
Sun
,
as
some
parts
of
Spain
and
Galicia
.
And
that
the
ordinary
Stature
of
Mens
Bodies
is
much
the
same
now
as
anciently
in
the
same
Places
or
Regions
appears
by
undeniable
Experience
:
1.
The
Bodies
of
the
Egyptians
that
have
been
exsiccated
into
Mummy
,
and
lain
some
thousands
of
Years
,
are
found
to
have
the
same
Stature
or
very
little
differing
from
what
they
now
have
;
neither
could
they
shrink
into
a
shorter
dimension
by
the
length
of
time
,
considering
that
the
Bones
of
all
parts
are
joyned
in
their
extremities
,
and
could
not
become
shorter
without
putrefaction
,
which
occurrs
not
in
those
exsiccated
Bodies
.
2.
As
the
first
practical
Rudiments
of
Arithmetick
were
taken
from
the
Parts
of
the
Humane
Body
in
the
Numeri
primarii
or
Digitales
,
so
in
Geometry
it
is
evident
that
the
first
notation
of
Measures
was
taken
from
the
Parts
of
the
Body
of
Man
,
and
very
ancient
both
among
the
Hebrews
,
Greeks
and
Romans
,
and
these
hold
still
the
same
proportion
as
they
did
anciently
.
These
Measures
according
to
the
Jewish
,
Arabian
and
Egyptian
Account
are
as
followeth
.
6
Barley-corns
make
1
Digit
.
An
Inch
consisted
of
8
Barley-corns
,
or
which
is
all
one
,
one
Digit
and
⅓
of
a
Digit
.
The
Palm
consisted
of
3
Inches
,
or
4
Digits
,
or
24
Barley-corns
,
mentioned
Exod.
25.25
.
Spithama
,
a
Span
consisted
of
9
Inches
,
or
12
Digits
;
the
half
of
a
Cubit
,
namely
,
the
utmost
extent
between
the
extremity
of
the
Thumb
and
the
little
Finger
extended
to
their
greatest
dimension
.
This
was
the
Measure
of
Aarons
Breast-plate
.
Exod.
28.16
.
A
Foot
consisted
of
4
Palms
,
or
12
Inches
,
or
16
Digits
,
or
96
Barley-corns
.
A
Cubit
,
the
interval
between
the
Elbow
and
the
extremity
of
the
longest
Finger
;
this
was
the
Ordinary
Cubit
,
it
consisted
of
6
Palms
,
which
allowing
3
Inches
to
a
Palm
is
18
Inches
,
or
a
Foot
and
a
half
:
vid.
Kircher
in
Oedipo
,
Tom.
2.
Class.
8.
where
writing
of
the
Egyptian
Cubit
,
Habet
autem
omnis
Cubitus
sex
Palmos
,
&
Palmus
quatuor
digitos
,
&
Digitus
sex
grana
hordei
.
This
was
the
usual
Mosaical
Legal
Cubit
which
they
used
in
Measures
of
Building
;
the
length
of
Ehud's
Dagger
,
Judges
3.16
.
and
that
measure
whereby
the
dimensions
of
the
Ark
are
measured
:
though
besides
that
common
Cubit
they
had
among
the
Jews
and
Egyptians
two
larger
sorts
of
Cubits
,
one
called
Cubitus
Regius
,
which
was
3
Inches
longer
than
the
ordinary
Cubit
;
and
the
other
called
Cubitus
Geometricus
,
which
was
double
to
the
common
Cubit
,
viz.
3
Foot
,
or
according
to
others
,
6
common
Cubits
,
viz.
9
Foot
.
These
Measures
according
to
the
Roman
or
Latin
Account
are
as
followeth
.
4
Barley-corns
breadth
make
1
Digit
.
An
Inch
[
Uncia
]
consisted
of
5
Barley-corns
and
⅓
of
a
Barley-corn
,
or
which
is
all
one
,
the
breadth
of
the
Thumb
,
or
,
1
Digit
and
⅓
of
a
Digit
.
The
Palm
consisted
of
3
Inches
,
or
which
is
all
one
,
of
4
Digits
,
or
16
Barley-corns
.
Spithama
,
the
Span
consisted
of
3
Palms
,
or
9
Inches
,
or
12
Digits
,
or
48
Barley-corns
.
Pes
,
a
Foot
consisted
of
4
Palms
,
or
12
Inches
,
or
16
Digits
,
or
64
Barley-corns
.
Cubitus
,
a
Cubit
consisted
of
6
Palms
,
or
18
Inches
,
or
24
Digits
,
or
96
Barley-corns
.
Gressus
,
a
Step
,
two
Foot
and
a
half
;
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Passus
,
a
Pace
,
consisting
of
2
Steps
,
or
of
5
Foot
according
to
the
Roman
Account
,
but
according
to
the
Greek
Account
6
Roman
Feet
and
¼
;
so
that
the
Grecian
Pace
was
longer
than
the
Roman
by
a
Foot
and
quarter
.
Orgya
,
or
a
Fathom
,
the
distance
between
the
extremities
of
the
Fingers
of
each
Hand
,
the
Arms
being
extended
,
which
very
near
answers
the
length
of
any
person
from
Head
to
Foot
;
and
to
reduce
it
to
a
certainty
,
the
usual
estimate
thereof
is
6
Foot
.
Vide
de
hac
re
Danielem
Angelocratorem
de
Ponderibus
&
Mensuris
.
The
usual
Computation
according
to
a
medium
or
proportion
of
the
height
of
a
Man
is
6
Foot
,
or
a
regular
Fathom
,
or
4
Cubits
:
So
Vitruvius
,
Pes
est
sexta
pars
altitudinis
corporis
,
Cubitus
quarta
:
with
this
agrees
Kircher
,
ubi
supra
;
Altitudo
humana
è
quatuor
communibus
Cubitis
Egyptiacis
,
unus
quoque
Cubitus
sex
Palmis
,
Palmus
quatuor
digitis
.
So
that
the
ordinary
height
of
a
Man
is
96
Digits
which
the
ancient
Egyptians
estimated
to
be
equal
to
that
Mystical
Cubit
among
them
stiled
Passus
Ibidis
,
or
the
Trigon
that
the
Ibis
makes
at
every
step
,
consisting
of
3
latera
,
each
32
Digits
,
amounting
in
all
to
96
Digits
,
the
common
Measure
of
the
procerity
of
a
Man
,
or
4
common
Cubits
.
These
were
the
very
ancient
estimates
of
distances
taken
from
the
Parts
of
a
Man
,
and
their
extent
;
namely
,
the
Finger
,
the
Thumb
,
the
Span
,
the
Cubit
,
the
Fathom
,
the
Foot
,
the
Step
;
and
these
were
the
estimates
and
reduction
of
them
to
known
and
certain
Measures
,
and
these
Proportions
are
still
,
even
in
our
Age
,
in
Men
that
are
of
an
ordinary
stature
:
The
Fingers
breadth
now
as
anciently
6
Barly-corns
breadth
;
the
4
Fingers
or
Palm
about
3
Inches
;
the
Span
,
the
Cubit
,
the
Foot
,
the
Step
,
the
Fathom
of
the
same
extent
and
dimension
now
as
anciently
,
and
the
ordinary
estimate
of
a
tall
Man
6
Foot
now
as
then
;
Witness
our
Qld
Statute
called
Compositio
Ulnarum
&
Perticarum
;
Tria
grana
hordei
sicca
&
rotunda
(
viz.
in
length
)
faciunt
pollicem
,
duodecim
pollices
faciunt
pedem
,
tres
pedes
faciunt
ulnam
,
quinque
ulnae
&
dimidium
faciunt
perticam
,
quadraginta
perticae
in
longitudine
&
quatuor
in
latitudine
faciunt
acram
.
Whereby
we
have
very
plain
reason
to
conclude
that
Empedocles
and
Pliny
were
mistaken
touching
the
gradual
diminution
of
Humane
Stature
,
since
those
Measures
that
took
their
denomination
and
extent
from
the
Parts
of
Men
held
anciently
that
extent
and
length
that
the
very
same
Parts
in
Men
hold
in
these
times
.
And
truly
if
we
look
upon
the
progressive
Growth
and
Periods
in
Humane
Nature
,
as
also
in
all
other
perfect
Animals
,
they
hold
regularly
the
same
state
and
order
as
they
held
in
the
most
remote
Ages
whereof
we
have
any
Memorial
in
Ancient
Writings
or
Histories
,
The
same
time
for
the
Formative
process
of
the
Humane
Embryo
now
as
is
recorded
to
have
been
usual
in
the
times
of
Aristotle
and
Hippocrates
,
viz.
ordinarily
in
the
beginning
of
the
tenth
Month.
Aristot
.
Hist.
Animal
.
cap.
3
,
&
4
,
Hippocrat
,
de
Carnibus
,
in
fine
.
The
proportion
of
Stature
the
same
now
as
anciently
;
they
bred
Teeth
at
7
Months
,
Aristot
.
Hist.
Animalium
,
l.
2.
cap.
10.
shedding
and
new
breeding
of
Teeth
at
7
Years
,
Censorinus
de
Die
Natali
,
cap.
14.
and
again
breeding
of
the
novissimi
maxillares
or
genuini
dentes
at
20.
Arist.
Hist.
Animal
.
l.
2.
cap.
4.
At
5
Years
of
age
in
an
ordinary
growth
the
procerity
is
half
of
that
which
will
be
attained
at
full
age
,
Aristot
.
de
Generat
.
Animalium
,
l.
1.
cap.
18.
though
Pliny
l.
7.
cap.
16.
assigns
that
proportion
to
trimatos
or
3
Years
of
age
,
but
mistakenly
,
as
it
seems
.
The
ordinary
Period
of
the
Humane
Procreative
Faculty
in
Males
65
,
or
at
most
70
;
in
Females
45
,
or
at
most
50.
Arist.
Hist.
Animal
.
l.
5.
cap.
14.
The
several
Periods
of
the
Ages
of
the
Life
of
Man
according
to
Hippocrates
divided
into
7
,
viz.
at
7
,
at
14
,
at
22
,
at
35
,
at
42
,
at
61
,
and
from
thence
to
the
end
of
Life
,
which
at
most
is
81
or
84
,
upon
the
greatest
ordinary
Account
.
Vide
Rhodogin
.
l.
19.
cap.
21.
So
that
although
the
Humane
Nature
,
as
to
that
part
of
it
that
is
Corporeal
,
is
subject
to
changes
and
corruptions
,
and
not
of
so
firm
and
stable
a
consistence
as
the
Heavenly
Bodies
,
and
consequently
not
so
capable
of
a
permanent
and
fixed
constancy
and
continuation
as
they
;
yet
by
the
constant
and
unintermitted
Influx
of
the
Divine
Providence
this
corruptible
and
mutable
Nature
of
Mankind
,
yea
and
of
the
other
perfect
Animals
,
is
admirably
preserved
in
the
same
measure
of
extent
,
regular
procedure
,
and
length
of
duration
,
as
it
hath
been
many
Thousands
of
Years
since
.
Indeed
it
may
be
possibly
true
,
that
Accidents
,
accidental
Occurrences
,
Intemperance
,
ill
and
noxious
Effluvia
from
the
Earth
,
Waters
,
and
intemperature
of
the
Air
,
and
other
Accidents
may
in
these
latter
Ages
of
the
World
produce
some
such
Diseases
and
accidental
Disorders
as
may
possibly
more
infest
Mankind
,
and
occasion
more
Mortality
than
in
former
Ages
.
But
as
to
the
regular
and
ordinary
course
of
Natural
procedure
and
state
of
things
with
Mankind
,
yea
and
other
Animals
,
there
seems
to
be
little
or
no
decay
or
variation
from
what
hath
been
formerly
(
abating
that
Concussion
which
the
Perfection
of
the
Humane
Nature
suffered
by
the
first
Fall
,
and
the
shortning
of
Mens
Lives
,
which
is
of
another
Consideration
.
)
And
therefore
I
am
not
so
apt
to
attribute
that
firm
Consistency
of
the
Heavenly
Bodies
,
their
constant
uninterrupted
and
invaried
Motion
,
and
those
other
Indications
of
Permanency
and
Perpetuity
,
barely
or
singly
to
the
singular
and
indissoluble
Texture
of
their
Nature
or
Composition
,
as
to
that
incessant
Influx
and
unintermitted
Causality
of
the
Divine
Power
and
Providence
,
which
I
so
plainly
see
conserves
almost
an
equal
regularity
in
the
Motions
,
Processes
,
Succession
,
and
Condition
of
poor
,
frail
,
Sublunary
Bodies
,
which
in
their
little
Period
belonging
to
their
specifical
and
individual
Nature
,
have
the
same
regularities
and
orders
now
as
formerly
,
and
in
the
whole
Systeme
of
their
specifical
Nature
preserved
in
the
successive
Individuals
for
many
thousands
of
years
,
obtain
the
same
regularity
,
order
,
and
method
of
Existence
,
without
decay
,
as
it
hath
always
held
.
This
Supposition
therefore
of
the
gradual
decay
of
the
state
of
Humane
Nature
,
though
in
hypothesi
it
would
strongly
infer
a
late
Origination
of
Man
,
yet
it
is
false
in
thesi
,
and
so
concludes
nothing
touching
the
Argument
in
hand
,
namely
,
the
Origination
of
Mankind
in
some
determinate
Point
of
Finite
Duration
.
An
Ingenious
Person
,
in
a
new
Essay
of
Natural
Philosophy
,
Entituled
,
New
Principles
of
Philosophy
,
Part.
2.
Cap.
22.
tells
us
:
That
the
Sun
or
Fiery
Region
gains
gradually
upon
the
Inferior
Elements
,
so
that
the
greatest
Declination
of
the
Sun
in
the
time
of
Hipparchus
and
Ptolemy
was
observed
to
be
23
deg.
52
min.
but
is
since
found
to
be
reduced
to
23
deg.
30
min.
or
28
min.
which
is
a
necessary
Consequent
of
the
Suns
gradual
approximation
towards
the
Earth
:
And
if
that
should
be
so
,
it
were
a
necessary
Argument
of
the
Origination
of
the
World
,
and
with
it
of
Mankind
,
within
a
certain
Period
of
Time
.
But
we
must
not
be
over
hasty
in
allowing
of
that
Position
;
for
every
Day
gives
us
Instances
how
difficult
it
is
exactly
to
find
out
the
Distances
of
the
Heavenly
Bodies
,
Lines
,
and
Motions
,
especially
when
we
come
to
measure
them
by
Minutes
,
or
Parts
of
Minutes
,
which
cannot
be
effected
but
by
Mathematical
Instruments
,
which
can
never
reach
to
a
perfect
exactness
in
this
nature
.
CAP.
VII
.
The
Sixth
Evidence
of
Fact
proving
Novitatem
generis
humani
,
namely
,
The
History
of
the
Patres
familiarum
,
and
the
Original
Plantation
of
the
Continents
and
Islands
of
the
World
.
IN
Profane
Authors
and
Historians
we
may
find
the
Roots
and
Founders
of
many
Kingdoms
,
Monarchies
,
and
States
,
either
by
Victories
,
or
by
Emigrations
,
or
by
Intestine
Commotions
,
or
by
common
Consent
of
the
People
or
Inhabitants
:
Thus
we
find
the
Foundation
of
the
later
States
or
Monarchies
in
that
Constitution
at
least
wherein
they
now
stand
,
or
in
some
former
Ages
stood
;
As
the
Foundation
of
the
English
Monarchy
in
the
Norman
Conquest
;
and
before
that
,
the
Foundations
of
the
Saxon
and
Danish
Monarchies
in
this
Kingdom
,
in
the
old
Histories
of
Hoveden
,
William
of
Malmsbury
,
and
others
.
The
like
might
be
found
for
the
Foundation
of
the
French
,
Spanish
,
and
Danish
Kingdoms
,
the
Empire
of
Germany
,
of
the
Grand
Seignior
,
and
others
.
And
ancienter
Histories
give
us
an
account
of
the
Foundation
of
the
Roman
Empire
in
Romulus
,
of
the
Grecian
in
Alexander
,
of
the
Persian
in
Cyrus
,
of
the
Babylonian
in
Nabonassar
,
of
the
Assyrian
in
Belus
,
Ninus
,
Semiramis
.
But
yet
,
as
is
formerly
observed
,
the
Discovery
of
these
Originations
of
Civil
Coalitions
into
Kingdoms
and
Empires
,
do
not
lead
us
up
to
the
Origination
of
Mankind
,
in
the
material
Constituents
of
these
Kingdoms
and
Empires
;
for
the
Men
that
made
up
these
Civil
Bodies
,
or
at
least
their
Ancestors
,
had
a
Being
before
,
though
perchance
under
a
different
form
of
Civil
Government
,
or
under
some
other
Names
or
Governour
:
As
the
several
States
of
Greece
,
before
their
coalition
into
one
Kingdom
under
Alexander
,
or
Philip
his
Father
,
subsisted
in
several
smaller
Principalities
or
Commonwealths
.
For
these
kind
of
Histories
,
though
they
afford
us
the
Inception
of
new
Governors
or
Governments
,
the
Capita
Regiminum
,
yet
they
give
us
not
the
Capita
Familiarum
:
For
though
Romulus
,
for
Instance
,
laid
the
Foundation
of
the
City
and
Monarchy
of
Rome
,
and
became
as
it
were
the
Parent
of
that
City
and
State
,
yet
he
was
not
the
Parent
of
the
Men
that
were
the
material
Constituents
of
it
,
for
they
were
a
Farrago
,
or
Collection
of
many
people
that
had
their
Existence
long
before
in
themselves
or
their
natural
Progenitors
.
And
upon
the
same
account
it
is
,
that
although
many
Histories
,
as
Diodorus
Siculus
,
Thucidides
,
Herodotus
,
and
others
,
do
give
us
some
true
and
some
fabulous
Derivations
of
the
Names
of
Places
or
Countries
,
from
the
Men
that
seemed
to
be
the
Heads
or
Roots
of
those
Denominations
,
yet
though
they
should
be
all
admitted
to
have
truly
given
those
Denominations
to
those
Countries
,
it
doth
by
no
means
follow
,
that
they
were
the
Parents
of
the
Inhabitants
thereof
;
but
they
were
such
,
as
either
by
War
,
or
Power
,
or
Election
of
the
People
,
presided
in
those
places
,
and
gave
them
thereupon
their
denomination
.
Thus
they
tell
us
,
That
Helen
gave
the
denomination
to
that
part
of
Greece
which
was
called
Helenica
,
and
those
Grecians
were
called
Helenistae
.
Pelasgus
was
he
that
gave
the
denomination
to
the
Pelasgi
,
another
part
of
Greece
.
Latinus
,
to
Latium
and
the
Latins
.
Danaus
,
to
another
Cept
of
the
Grecians
.
Tenes
,
the
Son
of
Cygnus
,
to
Tenedos
.
Cretas
,
to
Creta
and
the
Cretians
.
Italus
,
as
some
say
,
to
Italia
and
the
Italians
.
Romulus
,
to
Rome
and
the
Romans
.
And
infinite
more
such
Allusions
of
Denominations
of
Countries
and
People
,
from
the
Name
of
him
that
presided
either
in
the
Army
,
or
Colony
,
or
Countrey
unto
which
such
Denominations
were
after
given
:
And
yet
Latinus
,
nor
Pelasgus
,
nor
Cretas
,
nor
Helen
,
were
any
more
the
Natural
Parents
of
all
those
persons
that
were
called
Pelasgi
,
or
Cretenses
,
or
Helenistae
,
or
Latini
;
than
Romulus
was
the
Natural
Parent
of
all
those
people
that
were
the
first
Inhabitants
of
Rome
,
or
of
those
that
were
after
Incorporated
and
Infranchised
into
that
Name
,
City
,
or
Government
.
Indeed
these
were
such
persons
,
as
perchance
were
the
Captains
of
those
Armies
or
Colonies
that
were
commanded
by
them
,
or
were
such
as
were
the
Heads
or
Founders
of
the
Monarchies
or
Kingdoms
that
they
thus
founded
;
or
such
as
did
sustinere
nomen
&
personam
totius
communitatis
,
and
thereby
had
the
Power
and
Priviledge
to
give
a
Denomination
to
those
Countries
or
People
they
governed
,
calling
them
after
their
own
Names
:
But
they
were
not
the
Natural
Roots
,
or
common
Natural
Parents
of
all
them
that
bore
their
Denomination
,
though
it
may
be
very
likely
they
had
some
Children
of
their
own
which
might
participate
in
that
common
Denomination
.
This
therefore
singly
considered
,
namely
,
the
Denomination
of
People
from
some
one
Person
,
is
not
sufficient
to
assure
us
that
all
those
Persons
that
bore
that
Denomination
were
derived
by
Natural
Propagation
from
him
whose
Name
they
so
bear
;
but
though
it
may
be
true
that
such
a
Denomination
may
be
communicated
to
such
only
,
as
descended
by
Natural
Propagation
from
him
,
as
I
shall
hereafter
instance
,
yet
it
may
be
otherwise
:
Therefore
I
have
no
reason
to
conclude
,
That
wheresoever
I
find
a
Society
of
Men
bearing
the
Denomination
of
one
Man
,
that
that
Man
was
the
Natural
Parent
of
those
that
bear
that
Denomination
,
unless
I
have
some
better
Evidence
than
Allusion
of
Names
,
since
it
is
apparent
in
these
Histories
that
it
is
otherwise
.
Upon
this
Reason
it
seems
plain
,
that
it
will
not
be
possible
from
any
Prophane
History
to
find
the
Original
Parents
of
any
one
Kingdom
,
much
less
of
Mankind
.
It
is
very
evident
indeed
,
that
by
help
of
a
continuation
of
Prophane
Histories
or
other
common
Monuments
well
kept
together
,
the
Genealogies
and
Ramifications
of
some
single
Families
even
to
a
vast
and
numerous
extension
may
be
preserved
.
But
that
will
not
do
the
business
that
I
intend
.
For
it
is
rare
,
and
beyond
Example
in
any
Author
that
I
know
,
that
the
entire
and
complete
Pedigree
of
the
whole
Descendents
of
any
particular
Family
is
deduced
down
through
the
space
of
a
thousand
Years
last
past
;
whereas
such
Instances
as
must
serve
my
turn
must
be
such
as
are
at
least
five
thousand
Years
old
,
or
otherwise
I
shall
fail
in
the
application
of
this
Topick
now
in
hand
to
the
Matter
in
question
.
It
remains
therefore
that
for
Instances
of
such
Antiquity
useful
to
my
purpose
I
must
resort
to
the
ancientest
History
,
namely
,
the
History
of
Moses
,
which
as
it
is
a
History
of
the
ancientest
Times
and
Occurrences
in
the
World
,
so
it
is
a
History
that
was
written
at
the
greatest
distance
from
this
Time
,
and
nearest
to
the
Times
and
Things
whereof
he
writes
;
no
History
in
the
World
being
so
ancient
as
this
by
near
eight
hundred
Years
,
for
so
long
lived
Moses
the
Author
of
this
Book
before
Homer
the
first
Prophane
Historian
that
is
extant
.
And
if
any
Man
shall
object
against
the
competency
of
this
Instance
,
1.
Because
the
same
Moses
whom
I
use
in
this
Topick
is
the
person
that
asserts
the
thing
de
quo
ambigitur
,
namely
the
first
Production
of
Mankind
,
and
therefore
that
he
is
incompetent
in
this
Case
:
2.
Because
all
that
urge
the
Testimony
of
Moses
urge
him
as
infallible
,
divinely
inspired
,
and
so
whatsoever
he
saith
must
not
be
contradicted
;
and
upon
such
a
Supposition
there
were
a
compendious
way
of
evincing
the
Question
in
hand
of
the
Inception
of
Mankind
,
by
telling
us
that
Moses
who
wrote
by
an
infallible
Spirit
and
Inspiration
,
tells
us
that
Mankind
was
Created
by
GOD
about
6669
Years
since
according
to
the
Seventy
;
and
so
there
needs
no
farther
Reason
,
nor
can
be
any
farther
Controversie
touching
it
.
To
this
I
shall
say
these
things
:
That
although
it
is
certain
that
Moses
was
Inspired
by
an
Infallible
Spirit
in
what
he
wrote
,
and
that
he
doth
in
plain
terms
tell
us
that
Man
was
at
first
Created
by
Almighty
God
,
and
therefore
to
me
or
any
else
that
is
satisfied
of
the
Infallible
Authority
of
the
Holy
Scripture
,
this
is
sufficient
to
satisfie
that
the
truth
is
as
Moses
hath
informed
us
,
and
there
needs
no
other
Argument
to
support
my
Faith
of
the
truth
hereof
:
yet
because
I
am
writing
of
those
Natural
and
Moral
Evidences
of
this
Truth
that
may
be
of
strength
enough
to
evince
the
truth
of
this
Assertion
,
upon
the
apparent
Moral
Evidences
of
the
credibility
of
the
Writings
of
Moses
,
I
shall
here
urge
the
Authority
of
Moses
for
the
Proof
of
the
Matters
of
Fact
in
question
as
I
would
urge
Herodotus
or
Livy
to
prove
a
Matter
of
Fact
alleged
by
them
;
and
at
this
time
and
in
this
Dispute
shall
only
use
his
Testimony
as
a
Moral
Evidence
of
the
Truth
he
asserts
,
as
an
Evidence
of
Credibility
.
And
as
I
shall
not
exact
a
Subscription
to
the
Truths
he
delivers
upon
the
account
of
his
Infallibility
,
so
it
is
not
reason
to
deny
that
Credibility
of
what
he
relates
,
which
would
be
allowed
to
a
Prophane
Author
;
especially
when
it
carries
with
it
singly
,
without
the
contribution
of
the
Supposition
of
a
Divine
Authority
,
as
great
an
evidence
of
truth
as
any
History
in
World
besides
.
And
as
to
that
which
is
said
,
That
the
Supposition
of
the
truth
of
what
Moses
asserts
,
is
to
suppose
the
thing
controverted
,
because
Moses
asserts
the
Creation
of
Mankind
:
I
say
,
1.
That
I
shall
not
at
all
instance
in
that
Assertion
as
to
determin
the
Question
,
but
only
so
far
forth
as
it
is
a
Moral
Evidence
of
the
truth
of
it
;
namely
,
That
this
was
a
thing
believed
near
4000
Years
since
by
Wise
Men
,
such
as
Moses
was
,
and
by
them
that
were
much
nearer
to
the
time
wherein
the
Origination
of
Mankind
and
those
other
Matters
of
Fact
that
are
contributory
to
the
Proof
thereof
was
transacted
;
and
therefore
in
common
Reason
must
needs
have
a
clearer
Tradition
and
Evidence
of
the
truth
in
this
matter
than
the
Ages
so
many
thousand
Years
after
;
but
this
I
shall
reserve
to
its
proper
place
.
2.
In
this
place
I
shall
not
at
all
insist
upon
the
Tradition
of
Moses
touching
the
Creation
of
Man
,
but
only
upon
those
Historical
Narratives
delivered
by
Moses
relating
to
such
Matters
of
Fact
that
were
nearer
his
time
,
and
such
as
he
might
very
reasonably
know
and
deliver
as
an
Historiographer
;
namely
,
the
Propagation
of
Mankind
after
the
Flood
,
and
the
Reduction
of
most
of
the
considerable
Nations
of
the
World
to
their
several
Roots
or
Parents
by
Natural
Propagation
,
and
the
credibility
of
his
Relation
touching
it
:
Though
even
the
credibility
of
this
Relation
of
his
gives
a
great
Evidence
and
Attestation
,
even
upon
a
Moral
account
to
what
he
writes
touching
the
Creation
of
Man
,
and
those
parts
of
the
History
antecedent
to
the
Flood
.
The
Sum
therefore
of
the
Mosaical
History
that
I
shall
in
this
place
make
use
of
,
is
this
:
1.
That
a
Universal
Flood
was
brought
upon
the
Earth
in
the
Year
1656
after
the
supposed
Creation
of
Man
according
to
the
Jewish
Account
,
although
the
Septuagint
allows
a
longer
Period
between
the
Creation
and
the
Flood
.
2.
That
by
that
Universal
Flood
all
Mankind
were
destroyed
except
eight
persons
,
namely
,
Noah
,
his
Wife
,
his
three
Sons
,
Shem
,
Japhet
,
and
Ham
,
and
their
Wives
.
3.
That
all
the
Race
of
Mankind
after
this
Flood
,
were
derived
by
natural
generation
from
these
three
Sons
of
Noah
and
their
Wives
.
4.
That
the
particular
Descendents
from
these
three
Sons
of
Noah
,
are
truly
described
and
set
forth
in
the
9th
,
10th
,
and
11th
Chapters
of
Genesis
by
their
several
Names
,
and
drawn
down
from
that
Root
to
the
filling
and
peopling
of
the
whole
Earth
:
Gen.
32.
These
are
the
Families
of
the
Sons
of
Noah
,
after
their
Generations
,
in
their
Nations
;
and
by
these
were
the
Nations
divided
in
the
Earth
after
the
Flood
.
5.
That
after
the
Flood
,
in
the
time
of
Phaleg
,
the
Languages
of
the
World
,
especially
of
the
families
of
Cham
and
Japhet
,
were
confounded
,
and
the
Nations
proceeding
from
these
Families
dispersed
.
6.
That
the
Family
of
the
Israelites
was
deduced
through
these
ensuing
Patriarchs
,
viz.
-
Sem.
-
Arphaxad
,
born
two
years
after
the
Flood
,
Anno
mundi
,
1658.
-
Salah
.
-
Heber
.
-
Peleg
.
-
Reu.
-
Serug
.
-
Nahor
.
-
Terah
.
-
Abram
.
-
Isaac
.
-
Jacob
marries
Rachel
and
Leah
,
Anno
mundi
,
2192.
-
Levi
,
and
the
Twelve
Patriarchs
.
-
Kohath
.
-
Amram
.
-
Moses
,
born
in
the
Year
of
the
World
,
2373.
So
that
from
the
Flood
to
the
Birth
of
Moses
the
Descendents
from
Jacob
grew
into
a
great
Nation
,
for
in
the
80th
Year
of
Moses
Life
the
Males
of
the
Children
of
Israel
,
that
were
above
20
Years
old
,
were
above
600000
,
besides
the
Levites
,
and
besides
Women
,
and
Children
that
were
under
20
Years
old
,
Numb.
2.32
.
and
this
great
Increase
of
this
People
happened
within
the
compass
of
about
260
Years
.
And
thus
,
according
to
the
Jewish
Account
in
the
Holy
Text
,
the
Period
between
the
Flood
and
the
Exitus
of
the
People
out
of
Egypt
was
about
800
Years
:
But
indeed
the
Account
of
the
Septuagint
,
partly
by
the
Intersection
of
Cainan
in
the
Genealogy
,
and
partly
by
adding
100
Years
to
that
Technogonia
of
the
Patriarchs
before
Abraham
,
have
made
the
Period
larger
by
884
Years
.
So
that
according
to
that
Account
,
the
Exitus
ex
Egypto
was
at
least
1684
Years
after
the
Flood
.
Now
this
History
of
Moses
of
the
peopling
of
the
World
by
the
Posterity
of
Noah
,
doth
these
two
things
:
1.
It
gives
us
an
Account
of
the
Original
of
all
the
Nations
in
the
World
,
not
from
bare
allusion
of
Names
,
nor
from
bare
Coalitions
into
Civil
Societies
in
which
they
were
formed
,
as
Romulus
was
the
Founder
of
the
Populus
Romanus
,
and
Pelasgus
of
the
Pelasgi
;
but
it
gives
us
the
Account
of
their
Origination
by
Propagation
from
the
Natural
Roots
and
Parents
of
them
.
2.
Although
notwithstanding
this
Instance
,
it
may
be
possible
,
that
though
the
Natural
Derivation
of
all
Mankind
was
from
Noah
and
his
three
Sons
,
yet
the
Progenitors
or
Ancestors
of
Noah
might
have
no
Original
,
but
might
be
Eternal
,
according
to
the
Hypothesis
of
Aristotle
:
yet
when
I
find
the
same
Author
that
gives
me
an
Account
of
the
Derivation
of
all
the
World
from
Noah
and
his
three
Sons
,
and
that
with
most
clear
evidence
and
credibility
,
it
gives
me
a
very
great
Moral
Evidence
of
the
truth
of
his
Relation
touching
the
first
Origination
of
Man
by
Creation
:
For
doubtless
both
were
derived
to
him
by
a
constant
Tradition
from
those
from
whom
he
was
descended
,
and
it
is
not
reasonable
to
suspect
the
truth
of
the
one
,
since
we
have
a
strong
Moral
Evidence
for
the
truth
of
the
other
;
namely
,
the
General
Flood
,
and
the
preservation
of
Noah
and
his
Family
,
and
the
derivation
of
all
Mankind
from
him
and
his
Sons
:
He
that
hath
sufficient
reason
to
believe
the
History
touching
the
latter
,
will
have
little
reason
to
doubt
the
truth
of
the
Relation
touching
the
Origination
of
Mankind
;
which
as
in
it self
it
seems
reasonable
,
and
no
other
possible
Supposition
to
compass
it
but
by
a
Supernatural
Production
,
so
it
hath
a
most
excellent
congruity
with
the
subsequents
of
the
Holy
History
touching
the
Descendents
from
the
first
Man
,
the
Flood
,
and
the
Re-peopling
of
the
World
from
Noah
.
Now
the
Moral
Evidences
of
the
credibility
and
truth
of
this
History
are
these
:
1.
Moses
that
wrote
it
,
had
the
best
opportunity
that
could
be
to
give
a
true
Narrative
of
this
Fact
touching
the
Flood
,
and
the
Productions
of
Mankind
by
Generation
from
the
Children
of
Noah
:
For
,
1.
It
is
evident
by
the
Writings
of
this
Man
that
lie
was
a
very
Learned
knowing
Man
,
inquisitive
after
all
sort
of
Learning
;
a
Man
in
great
Power
and
Esteem
in
the
Court
of
Egypt
,
and
after
that
a
great
Governour
of
a
very
great
People
,
which
he
governed
with
admirable
Wisdom
;
and
by
this
means
had
opportunity
to
furnish
himself
with
all
Monuments
and
Evidences
of
Antiquity
that
might
be
conducible
to
the
Discovery
of
former
things
,
and
his
Learning
,
Judgment
and
Ability
to
make
an
excellent
use
of
these
helps
was
also
remarkable
.
Again
,
2.
He
lived
not
far
remote
from
the
transaction
of
these
things
that
he
wrote
,
in
comparison
of
the
Writers
or
Historians
of
after
Ages
:
He
dyed
above
500
Years
before
Homer
lived
,
which
yet
is
the
ancientest
Historian
that
Greece
affords
,
and
he
lived
within
the
Period
of
800
Years
after
the
Flood
and
the
division
of
the
World
among
the
Posterity
of
Noah
.
Livy
and
other
Historians
give
us
an
account
of
the
Affairs
of
Rome
for
above
600
Years
before
they
were
born
,
and
many
other
Historians
for
a
much
longer
time
,
and
we
give
them
credit
;
and
certainly
such
an
Occurrence
of
such
remark
as
the
Universal
Flood
and
the
Re-peopling
of
the
World
must
needs
be
fresh
in
memory
for
such
a
Period
of
about
800
Years
;
especially
considering
that
the
Peopling
of
the
World
was
a
gradual
and
successive
business
,
that
must
needs
preserve
its
Memory
even
upon
its
own
account
,
for
it
was
still
current
,
and
many
were
concerned
in
it
in
the
preservation
of
the
laying
the
first
Foundations
of
their
States
and
Republicks
.
3.
As
the
Period
or
distance
of
time
was
not
great
,
so
if
we
consider
the
longevity
of
Mens
Lives
in
those
times
,
the
Period
was
not
much
longer
than
three
Generations
,
and
so
the
Tradition
of
things
might
be
preserved
fresh
and
certain
unto
the
time
of
Moses
without
any
great
difficulty
:
For
Shem
that
was
an
Eye-witness
of
the
Flood
was
contemporary
with
Abraham
,
Abraham
was
contemporary
with
Jacob
,
Cohath
the
Son
of
Levi
was
contemporary
with
Jacob
,
and
with
Amram
the
Father
of
Moses
and
Son
of
Cohath
:
So
that
the
Tradition
of
the
Flood
,
and
all
that
succeeded
,
might
be
handed
from
Shem
to
Abraham
,
from
Abraham
to
Jacob
,
from
Jacob
to
Cohath
,
from
him
to
Amram
,
and
from
him
to
Moses
.
4.
Besides
all
this
,
without
any
more
Hands
in
the
delivery
of
it
over
,
it
appears
that
Abraham
,
Isaac
,
Jacob
were
great
Men
,
had
great
Families
and
Wealth
,
were
Men
of
great
Note
and
Observation
for
their
Learning
and
Knowledge
,
Men
that
had
great
Expectations
,
having
a
Promise
of
that
Land
to
be
given
to
their
Posterity
;
and
although
they
kept
Sheep
and
Cattel
according
to
the
custom
of
those
Eastern
Countries
,
yet
they
were
great
Princes
,
and
Men
of
excellent
Education
:
doubtless
Abraham
instructed
his
Son
in
all
the
Knowledge
that
he
had
received
by
Tradition
from
his
Ancestors
,
the
like
did
Isaac
,
and
after
him
Jacob.
And
therefore
it
might
very
reasonably
be
thought
that
the
Traditions
of
former
things
were
kept
fresh
and
pure
in
this
Line
of
Men.
And
though
we
have
no
Writings
extant
ancienter
than
Moses
,
yet
probably
in
his
time
there
might
be
Books
,
or
at
least
Monuments
and
Inscriptions
of
things
done
before
his
time
,
which
might
preserve
the
Memory
of
things
past
as
well
as
our
Books
do
now
:
For
it
is
not
to
be
doubted
but
Writing
was
much
ancienter
than
Moses
his
time
,
Job
speaks
of
Writing
as
a
thing
in
use
in
his
time
,
Job
19.23
,
24.
and
Josephus
tells
us
of
certain
Pillars
erected
by
Seth
,
wherein
the
Monuments
of
Learning
and
History
were
preserved
,
Joseph
.
l.
1.
Antiquitat
.
cap.
2.
and
Moses
mentions
Books
written
by
others
,
either
before
or
in
his
time
.
I
very
well
know
that
Moses
had
a
greater
means
to
know
all
those
things
that
to
a
Jew
or
a
Christian
are
of
greater
weight
than
all
these
;
namely
,
the
Infallible
Conduct
,
Revelation
and
Inspiration
of
the
Divine
Spirit
:
But
the
truth
is
,
we
are
faln
into
an
Age
of
many
Christians
in
Name
and
Profession
,
that
yet
think
it
below
them
to
believe
upon
that
account
without
some
farther
Evidence
that
may
satisfie
their
Reason
;
I
have
therefore
subjoyned
these
and
the
following
Considerations
to
make
it
appear
,
That
upon
the
bare
account
of
Moral
Evidence
more
is
to
be
said
for
the
truth
of
the
History
of
Moses
than
may
be
said
for
the
truth
of
any
other
History
of
things
transacted
before
the
life
of
the
Historiographer
.
2.
Again
,
we
usually
allow
such
an
Historian
to
be
worthy
of
belief
,
even
in
those
things
whereof
we
have
no
other
Evidence
than
the
Credit
of
the
Historian
,
if
we
find
many
things
delivered
by
him
to
have
so
great
an
Evidence
of
Truth
that
they
cannot
well
be
doubted
by
any
reasonable
Man
.
I
will
admit
that
Moses
delivers
many
things
that
were
antecedent
to
him
,
and
can
have
now
no
other
Evidence
than
the
Credit
,
Prudence
,
and
Fidelity
of
the
Historian
himself
;
as
touching
the
Derivation
of
the
Nations
of
the
Earth
from
the
several
Sons
of
Noah
,
and
though
possibly
when
he
wrote
there
was
a
vigorous
and
authentical
Tradition
or
other
authentick
Evidence
of
the
Truth
of
them
,
which
it
may
be
is
now
so
lost
that
we
have
no
other
Evidence
thereof
but
the
bare
Relation
of
Moses
(
this
I
do
for
the
present
admit
,
though
in
the
sequel
it
will
appear
that
there
are
other
concurrent
or
collateral
Evidences
that
assert
and
attest
it
)
yet
it
is
plain
that
the
same
Moses
writes
many
things
that
have
so
undoubted
and
so
solid
a
Tradition
asserting
it
,
that
no
Man
can
doubt
it
that
will
not
first
deny
his
own
Reason
.
As
for
instance
,
Can
there
be
any
doubt
but
that
the
Family
of
the
Israelites
were
derived
from
Abraham
,
Isaac
and
Jacob
,
and
the
12
Patriarchs
;
that
they
were
brought
out
of
Egypt
under
the
Conduct
of
Moses
;
that
they
lived
in
the
Wilderness
forty
Years
,
and
were
there
miraculously
fed
by
Quails
and
Manna
,
since
this
was
written
in
that
very
Time
and
Age
that
could
and
would
have
contradicted
it
,
if
false
?
Can
there
be
any
doubt
but
the
History
of
his
making
the
Ark
and
the
Tabernacle
were
true
,
since
both
continued
for
many
hundred
Years
after
?
Can
there
be
any
doubt
of
the
History
of
the
Fiery
Serpents
,
and
the
Cure
of
their
Biting
by
the
Brazen
Serpent
,
which
continued
in
the
Wilderness
until
the
time
of
Hezekiah
,
which
was
many
hundred
Years
after
,
with
an
unquestionable
Tradition
of
the
reason
of
its
Making
?
Can
there
be
any
doubt
whether
he
divided
the
Land
of
Canaan
,
in
such
manner
as
is
set
down
,
in
his
life
time
,
namely
,
to
the
two
Tribes
and
a
half
on
the
farther
side
of
Jordan
;
and
his
Prescripts
for
the
future
dividing
of
the
rest
,
since
it
was
enjoyed
according
to
those
Prescripts
for
many
hundreds
of
Years
after
,
and
part
of
it
until
the
coming
of
Christ
?
Can
there
be
any
doubt
that
he
gave
those
Laws
Moral
,
Judicial
and
Ceremonial
recorded
by
him
,
since
those
very
Laws
have
been
for
the
space
of
near
two
thousand
Years
the
very
Rule
and
Model
by
which
the
Sacred
and
Civil
Concerns
of
that
People
were
always
ruled
and
governed
,
and
that
in
contemplation
of
the
same
Law
that
was
given
by
the
Hand
of
Moses
,
and
so
recorded
in
his
Books
of
Exodus
,
Leviticus
,
Numbers
and
Deuteronomy
?
I
say
we
have
not
greater
Evidence
that
there
was
such
a
Man
as
Alfred
,
Edward
the
Confessor
,
or
William
the
Conqueror
;
or
that
there
were
such
Laws
of
the
Confessor
,
such
a
Survey
of
England
called
Doomsday
made
by
William
the
Conqueror
,
such
an
Abbey
founded
by
him
in
Memory
of
his
Victory
in
Sussex
called
Abbatia
de
Bello
;
such
Laws
made
by
H.
1.
as
are
transcribed
in
the
Red
Book
of
the
Exchequer
under
that
name
;
such
a
Charter
of
King
John
made
at
Reningmead
,
or
such
a
Charter
as
Magna
Charta
made
by
King
H.
3.
than
we
have
that
there
were
such
Laws
,
such
Distributions
of
the
Land
of
Canaan
,
and
such
things
done
in
Egypt
and
the
Wilderness
as
are
recorded
by
Moses
.
The
Moral
Evidence
that
ariseth
from
this
Consideration
is
this
;
That
since
in
these
things
that
are
capable
of
an
incomparable
Evidence
of
Credibility
in
respect
of
the
time
wherein
they
were
done
(
though
very
ancient
,
and
exceeding
the
Age
of
any
other
Author
)
we
find
such
indisputable
Evidence
of
Truth
,
we
have
reason
to
give
credit
to
the
same
Author
relating
the
Derivation
and
Beginning
of
Nations
from
the
Sons
of
Noah
,
though
in
respect
of
the
greater
Antiquity
thereof
we
have
not
any
other
concurrent
Testimony
but
that
of
Moses
:
And
the
rather
,
though
we
have
not
those
other
Evidences
thereof
,
yet
Moses
might
have
as
unquestionable
Evidences
of
the
things
transacted
between
his
time
and
the
Flood
,
which
at
the
greatest
Account
was
not
above
1600
Years
,
but
by
the
Jewish
Account
about
800
Years
before
his
time
,
as
we
now
have
of
those
things
which
were
transacted
in
the
time
of
Moses
,
which
is
above
twice
1600
Years
distant
from
our
time
.
3.
Besides
the
Relation
of
the
Traduction
of
the
several
Nations
of
the
World
from
the
Sons
of
Noah
,
delivered
by
Moses
in
that
short
Pedigree
or
Extract
,
Gen.
10.
we
have
very
many
probable
Evidences
of
the
consent
of
all
succeeding
Ages
to
that
Genealogy
of
the
World
;
as
,
1.
The
common
Tradition
of
those
Ages
that
succeeded
shortly
after
Moses
,
which
commonly
esteemed
them
so
descended
:
2.
The
Analogy
of
their
several
Names
of
the
Countries
wherein
Moses
supposed
the
first
Fathers
fixed
,
as
Canaan
,
Misraim
or
Egypt
,
Chittim
,
Assur
or
Assyria
,
and
infinite
more
of
this
kind
which
are
not
needful
here
to
be
remembred
,
since
Bochart
and
those
that
have
transcribed
out
of
him
give
us
abundant
Instances
.
Neither
is
it
reasonable
to
object
against
this
that
which
is
before
observed
in
relation
to
other
Allusions
of
this
kind
,
namely
,
That
those
Denominations
of
Places
might
not
be
so
much
from
the
Roots
of
those
Nations
or
Families
,
or
from
the
Captains
or
Governors
that
gave
Names
to
those
Countries
they
conquered
;
because
the
Historian
Moses
gives
us
in
express
terms
the
reason
of
the
Denomination
to
be
from
the
very
Parental
Roots
of
those
People
or
Families
:
and
2.
Because
those
Heads
of
Countries
or
Nations
who
were
nearer
to
Moses
time
gave
the
Denomination
to
the
Countries
which
in
effect
they
peopled
;
as
Edomites
to
the
Posterity
of
Edom
,
Moabites
and
Ammonites
to
the
Posterity
of
the
two
Sons
of
Lot
,
Madian
to
the
Posterity
of
Abraham
by
Keturah
,
and
many
more
:
And
we
have
as
great
reason
to
suppose
that
these
grew
and
increased
into
great
Nations
in
the
time
of
Moses
,
since
the
People
of
Israel
who
descended
from
a
later
Stock
than
any
of
these
within
the
space
of
little
more
than
200
Years
,
increased
into
so
great
a
People
,
that
in
their
going
out
of
Egypt
their
Males
of
above
20
Years
old
amounted
to
600000
,
whereof
use
will
be
made
hereafter
.
The
late
Discovery
of
the
vast
Continent
of
America
and
Islands
adjacent
,
which
appears
to
be
as
populous
with
Men
,
and
as
well
stored
with
Cattel
almost
as
any
part
of
Europe
,
Asia
,
or
Africa
,
hath
occasioned
some
difficulty
and
dispute
touching
the
Traduction
of
all
Mankind
from
the
two
common
Parents
supposed
of
all
Mankind
,
namely
Adam
and
Eve
;
but
principally
concerning
the
storing
of
the
World
with
Men
and
Cattel
from
those
that
the
Sacred
History
tells
us
were
preserved
in
the
Ark.
And
the
Objection
runs
thus
:
It
seems
apparent
by
all
Geographical
Descriptions
of
this
lower
World
,
that
the
whole
Continent
of
America
and
the
adjacent
Isles
thereof
are
no
way
contiguous
to
any
parts
of
Asia
,
Europe
,
or
Africa
,
but
disjoyned
from
the
same
by
huge
and
vast
Oceans
;
divided
from
the
Western
Coasts
of
Europe
and
Africa
by
the
vast
Atlantick
Ocean
;
from
the
North
parts
of
Europe
by
the
great
Frozen
Seas
lying
between
it
and
Greenland
,
which
seems
to
be
the
Northern
Coast
of
America
;
from
the
North-east
part
of
Asia
,
Tartary
and
Cathay
by
the
Fretum
Anian
;
from
the
East
parts
of
China
and
the
Philippine
Islands
by
the
Oceanus
Pacificus
of
above
2000
Leagues
breadth
,
and
is
divided
from
the
great
lately
discovered
Island
del
Fogo
by
the
Straits
of
Magellan
,
and
that
Island
again
divided
from
the
uttermost
Southern
Continent
(
if
any
be
)
by
a
great
Sea
,
which
though
not
formerly
known
to
the
Europeans
and
Asiaticks
,
being
divided
from
Asia
and
Africa
by
the
great
Indian
Ocean
,
yet
hath
been
lately
discovered
by
Le
Maire
.
It
is
also
evident
that
this
vast
Continent
and
the
greatest
part
of
the
Islands
near
adjacent
to
it
are
well
stored
with
Men
,
and
Beasts
of
all
sorts
:
Laetius
,
in
his
Disquisition
touching
the
Original
of
the
Americans
,
in
his
8th
Observation
gives
us
an
account
of
above
thirty
Millions
of
Americans
destroyed
by
the
Spaniards
in
those
Parts
of
America
that
they
have
usurped
to
their
own
Dominion
,
which
is
not
the
hundredth
part
of
that
great
Continent
.
The
Inhabitants
of
this
Continent
as
they
greatly
differ
among
themselves
,
so
they
extremely
differ
from
the
Asiaticks
,
Europeans
and
Africans
in
their
Language
and
Customs
,
they
recognize
no
Original
from
these
Parts
:
it
is
true
,
they
have
some
resemblance
of
the
Scythians
or
Tartars
in
some
of
their
barbarous
Customs
,
and
some
Words
they
have
which
seem
to
carry
a
congruity
with
Words
of
other
Nations
;
But
these
are
but
slender
Evidences
to
prove
their
Traduction
from
Asia
,
Africa
,
or
Europe
,
especially
since
no
Monument
is
extant
that
gives
an
account
of
their
Traduction
or
Migration
thither
;
and
the
rather
,
because
it
was
a
World
wholly
unknown
to
the
Europeans
,
Africans
and
Asiaticks
,
till
the
Discovery
thereof
made
by
Americus
Vesputius
and
Christopher
Columbus
which
is
but
of
late
time
.
Again
,
Acosta
tells
us
in
his
4th
Book
,
Cap.
36.
there
are
divers
perfect
Animals
of
divers
kinds
in
America
which
have
none
of
the
same
kind
in
Europe
,
Asia
or
Africa
,
as
their
Pacos
,
Guanacos
,
and
Indian
Sheep
;
and
on
the
other
side
,
many
species
of
Birds
and
Beasts
in
these
Countries
which
are
not
found
in
America
.
And
upon
these
Premisses
they
thus
argue
:
That
since
by
all
Circumstances
it
is
apparent
that
America
hath
been
very
long
inhabited
,
and
possibly
as
long
as
any
other
Continent
in
the
World
,
and
since
it
is
of
all
hands
agreed
that
the
supposed
common
Parents
of
the
rest
of
Mankind
,
Adam
,
Noah
and
his
three
Sons
,
had
their
Habitations
in
some
Parts
of
Asia
,
and
since
we
have
no
probable
Evidence
that
any
of
their
Descendents
traduced
the
first
Colonies
of
the
American
Plantations
into
America
,
being
so
divided
from
the
rest
of
the
World
,
the
access
thither
so
difficult
,
and
Navigation
the
only
means
of
such
a
Migration
being
of
a
far
later
perfection
than
what
could
answer
such
a
Population
of
so
great
a
Continent
;
That
consequently
the
Americans
derive
not
their
Original
either
from
Adam
,
or
at
least
not
from
Noah
;
but
either
had
an
Eternal
Succession
,
or
if
they
had
a
Beginning
,
they
were
Aborigines
,
and
multiplied
from
other
common
Stocks
than
what
the
Mosaical
History
imports
.
And
although
their
Traditions
in
America
be
mingled
with
some
things
fabulous
,
yet
they
seem
to
favour
this
Conclusion
.
Some
of
them
acknowledge
the
Creation
of
all
things
by
God
,
and
that
He
fixed
certain
Arrows
in
the
ground
,
and
from
thence
the
Original
of
Mankind
came
.
de
Laet.
de
origine
gent.
Americanorum
,
Observat
.
6.
Many
of
them
have
a
Tradition
of
a
Flood
,
at
least
in
the
Continent
of
America
,
which
dispeopled
all
the
Countrey
,
and
that
out
of
the
Lake
Tilocaca
the
great
God
created
at
several
places
the
common
Parents
of
Mankind
:
ut
videre
est
apud
eundem
,
pag.
115
,
&
105.
or
that
certain
Men
leapt
out
of
a
Cave
called
Picare
Campo
,
or
Tampo
,
and
were
the
first
Parents
of
Mankind
;
and
therefore
they
hold
the
Tambi
the
most
ancient
of
Mankind
.
Besides
,
if
we
could
suppose
that
either
ex
industria
,
or
by
accident
some
might
pass
the
Seas
from
Africa
,
Asia
or
Europe
into
America
,
yet
it
is
not
easily
conceptible
how
Beasts
,
especially
of
prey
,
should
be
transported
into
America
,
through
those
large
Seas
after
the
Deluge
;
neither
is
it
possible
to
suppose
that
all
the
Beasts
of
America
,
which
are
many
of
them
wholly
different
in
kind
from
those
of
Europe
,
Asia
or
Africa
,
should
be
conducted
over
the
Seas
to
be
preserved
in
the
Ark
,
and
after
be
transported
again
thither
:
and
the
improbability
thereof
is
so
much
the
greater
,
because
many
of
the
perfect
Animals
found
in
America
have
none
of
the
same
kind
in
Europe
,
Asia
or
Africa
,
and
è
converso
,
but
are
as
it
were
appropriate
to
their
proper
Regions
,
though
some
there
are
that
are
common
to
America
and
the
other
Countries
on
this
side
.
And
therefore
either
the
Flood
was
not
universal
,
or
new
Creations
of
Animals
proper
to
America
hapned
there
after
the
Flood
.
I
answer
to
these
difficulties
:
The
Author
of
the
Book
called
Praeadamitae
hath
set
down
certain
Suppositions
,
which
though
they
salve
the
difficulties
,
yet
they
cross
the
tenor
of
the
Mosaical
History
,
viz.
1.
That
Moses
in
the
History
of
the
Creation
of
Man
doth
not
set
down
the
Original
of
Mankind
,
but
only
the
Original
or
common
Parent
of
the
Jewish
Nation
:
that
Adam
was
not
the
first
Man
that
was
created
,
but
there
were
very
many
Ages
of
Men
before
him
that
peopled
tho
greater
part
of
the
World
long
before
the
Creation
of
Adam
:
And
consequently
,
though
Adam
was
the
common
Parent
of
the
Inhabitants
of
Palestine
and
many
of
the
Countries
adjacent
,
yet
those
that
peopled
the
far
greater
part
of
the
World
,
especially
the
Parts
of
America
,
were
not
descended
from
him
.
2.
That
the
Flood
in
Noah's
time
,
though
it
drowned
the
Descendents
from
Adam
and
the
Countries
inhabited
by
them
,
namely
,
Palestine
and
some
of
the
adjacent
Countries
,
yet
it
was
no
Universal
Deluge
,
but
the
far
greater
part
of
the
World
and
the
Inhabitants
thereof
were
free
from
that
Deluge
;
and
consequently
that
Noah
and
his
three
Sons
were
not
the
Capita
familiarum
of
the
whole
Earth
,
but
only
of
those
Families
and
Nations
that
were
Inhabitants
in
Palestine
and
some
of
the
adjacent
Countries
;
and
consequently
that
many
of
the
Countries
of
Europe
,
Asia
and
Africa
,
and
the
entire
Continent
and
Islands
of
America
were
not
overwhelmed
with
this
Deluge
,
though
possibly
they
might
have
their
particular
Deluges
,
as
hapned
in
Greece
and
Thessaly
under
Deucalion
and
Ogyges
:
and
in
favour
of
his
Opinion
alledgeth
the
long
Computations
of
the
Egyptians
,
Babylonians
and
Chineses
;
the
vast
Armies
of
Ninus
,
Semiramis
,
Zoroaster
and
others
,
and
the
great
extent
of
their
Monarchies
suddenly
after
the
Flood
;
which
could
not
,
as
he
supposeth
,
be
so
suddenly
propagated
from
Noah
and
his
three
Sons
:
But
especially
insists
upon
the
greatness
of
the
Continent
of
America
and
the
Islands
thereof
,
the
populousness
and
great
store
of
Men
and
Animals
,
which
could
not
be
in
any
tolerable
probability
transported
from
Countries
divided
by
such
great
Seas
from
it
.
And
likewise
he
insists
upon
the
Antiquity
of
the
Egyptian
Computations
,
and
upon
that
fond
Reason
of
the
Egyptian
Priest
in
Plato's
Timaeus
,
That
Egppt
is
the
most
ancient
of
the
habitable
World
,
because
neither
subject
to
Total
Inundations
by
reason
it
hath
no
Shoars
,
nor
to
Conflagration
because
of
the
Inundation
of
Nilus
:
That
consequently
Palestine
and
the
Countries
adjacent
were
only
drowned
,
but
the
upper
Asia
from
whence
the
Dove
fetched
his
Olive-branch
was
never
thereby
totally
overwhelmed
.
This
is
the
principal
Subject
of
his
4th
Book
of
what
he
calls
his
Systema
Theologicum
.
If
there
were
no
other
fault
in
this
Author
,
there
is
this
one
that
renders
him
inexcusable
;
In
that
he
in
all
places
of
his
Book
pretends
to
own
and
maintain
the
Truth
and
Sacred
Authority
of
the
Mosaical
History
,
and
seems
to
maintain
some
of
his
Tenets
by
Scriptural
Suffrage
,
and
yet
substitutes
such
Assertions
as
any
Man
,
and
much
more
the
Ingenious
Author
himself
could
not
,
cannot
choose
but
see
,
that
if
they
were
true
would
necessarily
not
only
weaken
but
overthrow
the
Authority
and
Infallibility
of
the
Sacred
Scriptures
;
at
least
where
it
seems
to
cross
the
Fabulous
Traditions
of
the
Egyptian
and
Babylonian
Antiquity
,
to
which
Fables
he
gives
more
credit
than
to
the
Holy
Scriptures
,
and
submits
the
Authority
of
these
to
the
Authority
of
those
:
and
while
Judas
like
he
seems
to
kiss
these
Sacred
Oracles
,
he
perfidiously
betrays
their
Authority
,
and
draws
their
Truth
as
much
as
he
can
into
suspicion
.
Such
a
Discourse
had
better
become
a
plain
professed
Infidel
,
and
is
so
much
the
worse
,
in
that
it
is
done
slily
,
and
by
invidious
Insinuations
,
sub
Amici
nomine
:
If
he
durst
have
spoken
out
,
he
would
have
told
us
roundly
and
plainly
that
the
Eleven
first
Chapters
of
Genesis
were
but
Fables
;
That
Genesis
3.20
.
where
Eve
is
said
to
be
the
Mother
of
all
living
;
That
Gen.
7.19
,
20.
where
it
is
said
,
that
all
the
high
Hills
that
were
under
the
whole
Heavens
were
covered
;
That
Gen.
7.23
.
where
it
is
said
,
that
every
living
substance
was
destroyed
which
was
upon
the
face
of
the
Ground
,
both
Man
and
Cattel
and
Creeping
things
and
the
Fowls
of
the
Heaven
,
and
Noah
only
remained
alive
and
those
that
were
with
him
in
the
Ark
;
That
Gen.
10.32
.
where
it
is
said
,
that
these
were
the
Families
of
the
Sons
of
Noah
after
their
Generations
in
their
Nations
,
and
by
these
were
the
Nations
divided
on
the
Earth
after
the
Flood
;
are
not
to
be
believed
,
and
are
but
meer
Fictions
:
This
had
become
a
Man
of
his
Principles
;
but
he
durst
not
speak
out
.
I
shall
not
in
this
place
undertake
a
particular
Answer
of
all
that
this
Man
hath
said
;
it
is
besides
my
intention
in
this
place
to
make
so
large
an
excursion
,
and
many
others
have
done
it
to
my
hand
:
only
I
may
say
thus
much
,
That
a
Man
that
gives
so
much
cred
it
to
the
Egyptian
,
Caldean
,
and
Grecian
prodigious
Traditions
,
in
derogation
of
that
very
Scripture
which
this
Man
in
Complement
at
least
seems
to
venerate
,
might
have
remembred
,
That
the
Tradition
of
the
Universal
Flood
hath
obtained
in
all
places
,
even
among
the
Americans
themselves
,
and
that
the
Race
of
Mankind
was
thereby
destroyed
,
except
some
few
that
were
preserved
:
That
the
most
severe
and
observing
Sect
of
the
Philosophers
,
namely
the
Stoicks
,
have
constantly
held
vicissitudes
of
Destructions
of
Mankind
by
successive
Deluges
and
Conflagrations
,
and
a
new
Peopling
of
the
World
successively
by
the
Power
of
God
;
That
Aristotle
himself
insinuates
those
great
Vicissitudes
,
especially
of
Deluges
in
those
Periodical
great
Winters
which
he
supposeth
to
have
hapned
,
and
for
the
future
to
happen
in
this
lower
World
.
But
of
this
hereafter
.
And
although
this
Author
in
his
8th
Chapter
of
his
4th
Book
gives
us
a
computation
of
a
declivity
of
600
Perches
from
the
Fountain
of
Danubius
until
its
fall
into
the
Pontus
Euxinus
,
and
supposeth
the
highest
Mountains
of
Armenia
,
whereof
Ararat
where
the
Ark
rested
was
the
highest
,
doth
not
exceed
the
perpendicular
height
of
one
Mile
above
the
plain
of
the
Earth
;
and
therefore
that
an
excess
of
15
Cubits
above
Ararat
would
not
reach
the
Head
of
Danubius
,
or
at
least
the
upper
Plains
of
the
Upper
Asia
;
yet
he
might
have
remembred
,
That
though
it
were
admitted
,
that
usually
the
heights
of
most
Mountains
do
not
exceed
a
Mile
in
perpendicular
height
above
their
Basis
,
yet
many
Mountains
are
situate
in
the
more
elevated
parts
of
the
Earth
,
and
have
the
advantage
thereby
of
the
height
of
their
Basis
:
and
possibly
it
will
be
found
that
the
Basis
of
the
Mountains
of
Armenia
is
situate
in
higher
ground
than
the
Fountain
of
Danubius
or
Euphrates
.
So
that
an
excess
of
15
Cubits
above
their
height
must
in
all
probability
cover
the
Plain
of
the
Upper
Asia
.
Again
,
he
might
have
remembred
that
Egypt
,
that
from
the
Authority
of
the
Fable
of
the
Egyptian
Priest
is
favoured
by
him
with
an
immunity
from
Inundation
,
lyes
much
lower
than
the
Plains
of
Palestine
,
yea
than
the
Superficies
of
the
Red
Sea
it self
:
And
therefore
the
Water
(
that
naturally
keeps
its
level
,
neither
without
a
Miracle
can
lose
it
)
which
overflowed
the
whole
Continent
of
Palestine
,
even
to
15
Cubits
above
its
highest
Mountains
,
must
of
necessity
overflow
Egypt
,
which
Aristotle
by
impregnable
Evidences
concludes
to
be
one
of
the
lowest
Countries
in
the
World
,
and
the
very
Production
and
Accretion
of
the
Slime
of
Nilus
;
so
that
if
the
Flood
covered
Palestine
,
nothing
but
a
Miracle
could
protect
Egypt
from
it
.
The
Author
of
the
Dissertation
De
Aetate
Mundi
,
cap.
12.
though
he
reprehend
the
Praeadamitae
,
and
confutes
the
extravagancy
of
their
Opinion
,
yet
he
seems
to
mince
the
Universality
of
the
Flood
:
Nullum
itaque
relinquitur
dubium
,
quin
unum
tantum
fuerit
diluvium
,
idque
universale
,
cujus
apud
omnes
penè
gentes
extat
memoria
:
Verùm
hîc
minime
probo
eorum
sententiam
qui
totum
terrae
globum
ita
aquis
tectum
fuisse
existimant
,
ut
nulla
prorsus
extaret
ejus
portio
;
ad
hoc
efficiendum
multa
debuissent
concurrere
miracula
.
Cum
enim
universae
orbis
aquae
non
sufficiant
ad
obruendam
tam
altè
terram
,
etiamsi
omnia
maria
siccentur
;
debuissent
vel
plures
aquae
creari
,
vel
dicendum
cum
aliquibus
,
istam
aquarum
molem
ex
aliis
coeli
orbibus
decidisse
,
&
demum
finito
diluvio
ad
sedes
suas
revolasse
:
Verùm
hoc
est
piè
nugari
,
Deus
non
facit
miracula
sine
causa
:
Quid
opus
erat
mergere
terras
ubi
nec
olim
fuere
homines
,
ac
ne
nunc
quidem
sunt
?
Stultum
est
putare
ante
diluvium
adeò
multiplicatum
fuisse
genius
hominum
,
ut
omnes
terrae
angulos
pervaserit
,
&c.
Ut
verò
diluvii
inundationem
ultra
orbis
habitati
termines
producamus
,
nulla
jubet
ratio
,
imo
prorsus
absurdum
est
dicere
,
ubi
nulla
hominum
sedes
,
illic
etiam
viguisse
effectus
poenae
solis
hominibus
inflictae
.
This
indeed
salves
the
necessity
of
drowning
America
and
the
greatest
part
of
the
New
habitable
World
,
when
it
extends
the
Flood
no
farther
than
there
were
Mankind
inhabiting
,
and
confines
those
Habitations
possibly
within
the
Circle
of
Syria
and
Mesopotamia
.
And
so
all
the
Brutes
that
possibly
in
their
first
Creation
were
produced
sparsim
through
all
the
parts
of
the
habitable
World
,
as
well
in
America
as
Asia
or
Europe
,
were
safe
and
untouched
;
and
all
those
Birds
and
Fowl
that
were
within
40
or
50
Miles
of
the
Circulus
diluvii
might
easily
preserve
themselves
by
flight
out
of
the
extent
of
it
;
yea
and
the
Brutes
and
Birds
which
were
out
of
that
supposed
narrow
extent
of
Syria
and
Mesopotamia
where
the
Flood
prevailed
,
might
easily
refurnish
the
same
Continent
after
the
subsiding
of
the
Flood
,
without
the
wonderful
and
difficult
including
of
their
kinds
within
the
Ark
for
their
preservation
,
which
if
this
Supposition
hold
,
seems
a
needless
Institution
and
Miracle
by
the
wise
God
.
Gen.
7.1
.
Therefore
,
I
confess
,
I
am
no
way
satisfied
with
this
Gratification
of
that
Author
to
the
Prae-Adamitae
.
For
first
,
although
I
take
this
Flood
to
be
somewhat
more
than
Natural
,
and
a
thing
instituted
by
the
Will
of
God
,
yet
do
I
not
esteem
it
a
thing
purely
Supernatural
or
Miraculous
,
neither
do
I
suppose
those
Waters
created
de
novo
,
nor
sent
out
of
the
Orbs
of
Heaven
to
drown
the
Earth
:
I
do
not
think
the
Face
of
the
Earth
and
Waters
were
altogether
the
same
before
the
Universal
Deluge
,
and
after
;
but
possibly
the
Face
of
the
Earth
was
more
even
than
now
it
is
,
the
Seas
possibly
more
dilate
and
extended
,
and
not
so
deep
as
now
;
the
Waters
possibly
more
than
now
,
and
in
those
respects
more
capable
of
diffusion
over
the
,
dry
Land
.
For
though
there
be
many
great
variations
in
process
of
time
in
the
Sea
and
Land
,
yet
it
seems
that
ad
plurimum
the
Seas
grow
deeper
,
and
eat
lower
into
the
Earth
,
and
consequently
more
dry
Land
is
daily
acquired
,
and
the
Seas
grow
narrower
and
deeper
.
Now
to
deliver
this
Supposition
of
an
Universal
Deluge
from
those
difficulties
,
and
that
necessity
of
multiplication
of
Miracles
,
which
that
Author
hath
substituted
,
we
are
to
consider
:
1.
That
we
are
not
to
make
our
estimate
of
the
quantity
of
Waters
meerly
by
the
Superficies
of
the
Sea
,
but
by
its
vast
depth
,
which
in
some
places
is
unfathomable
,
and
by
those
vast
subterraneous
Receptacles
of
Water
which
pour
themselves
out
in
several
great
Ebullitions
and
Marine
Springs
:
Neither
is
it
altogether
improbable
that
the
Waters
of
the
Sea
,
naturally
tending
downward
,
and
being
of
a
fluid
searching
consistency
,
might
in
process
of
time
have
worked
themselves
even
almost
to
the
Center
of
the
Earth
,
and
there
residing
in
great
and
vast
quantities
,
and
possibly
have
in
a
manner
undermined
much
of
the
appearing
Continent
of
the
Earth
:
so
that
that
which
the
Prophet
speaketh
may
be
true
literally
,
Psal.
24.2
.
He
hath
founded
it
upon
the
Seas
,
and
established
it
upon
the
Floods
:
So
that
there
are
greater
Store-houses
of
Water
than
appear
visible
to
the
World
.
If
we
could
suppose
that
the
incumbent
Superficies
of
the
Earth
should
subside
and
press
upon
those
Store-houses
of
Water
within
its
bowels
,
it
might
afford
a
competent
store
to
drown
the
Earth
without
a
new
Creation
.
2.
Again
,
we
may
easily
compute
that
the
quantity
or
extension
of
the
Body
of
the
Air
,
even
that
which
is
commonly
called
the
Atmosphere
,
which
at
the
lowest
account
extends
seven
Miles
in
height
,
might
by
condensation
into
Water
afford
a
competent
store
for
the
drowning
of
the
World
,
and
yet
be
again
rarified
into
the
same
dimension
and
consistence
which
before
it
obtained
:
for
there
is
that
vicinity
of
Nature
between
those
two
Elements
,
that
we
daily
see
considerable
proportions
of
the
one
by
condensation
changed
into
the
other
.
3.
When
we
consider
those
immense
Inundations
that
are
Annually
,
and
with
some
constant
equality
occasioned
by
great
Rains
,
as
for
Instance
,
in
the
River
Nilus
,
which
by
the
Annual
Rains
in
Ethiopia
is
raised
almost
every
Year
twenty
Cubits
,
and
overflows
a
considerable
part
of
Egypt
yearly
between
the
Months
of
June
and
October
;
and
the
like
Inundations
yearly
hapning
by
Periodical
Showers
in
the
great
River
of
America
called
Orenoque
,
between
May
and
September
,
whereby
it
riseth
upright
above
30
Foot
;
so
that
many
of
the
Islands
and
Plains
at
other
times
inhabited
,
are
20
Foot
yearly
at
that
time
under
Water
.
And
when
we
see
that
even
the
Ocean
it self
in
its
daily
Tides
,
especially
those
that
happen
about
the
Equinoxes
,
caused
,
as
the
Copernicans
say
,
by
the
Intersections
of
the
Annual
and
Diurnal
Motions
of
the
Earth
;
we
need
not
have
recourse
to
a
new
Creation
of
Waters
to
perform
this
Office
of
the
Divine
Providence
and
Justice
;
He
might
by
a
stronger
elevation
of
Vapours
,
or
by
an
extraordinary
motion
of
the
Seas
perform
his
purpose
;
which
though
probably
it
might
not
at
the
same
time
drown
Asia
and
America
,
yet
by
the
successive
peragration
of
these
Waters
they
might
drown
the
whole
Earth
,
as
the
Inundation
of
Nilus
by
the
Showers
of
Ethiopia
make
the
Flood
there
a
Month
sooner
than
it
happens
in
Egypt
.
2.
As
to
the
Second
Objection
;
I
do
confess
it
to
be
most
true
,
that
the
Universal
Deluge
was
a
Judgment
upon
the
Old
World
for
their
intolerable
degeneration
from
their
Duty
to
God
:
But
I
do
not
think
that
was
the
only
Reason
thereof
;
for
the
Infinite
Power
of
God
might
have
destroyed
those
Evil
Men
by
a
Pestilence
as
well
as
by
a
Flood
,
without
detriment
to
the
harmless
Brutes
or
Birds
:
But
as
God
Almighty
is
of
Infinite
Wisdom
,
so
it
is
the
high
Prerogative
of
that
Wisdom
to
have
variety
of
Excellent
Ends
in
the
same
Action
.
I
do
really
think
that
this
Universal
Deluge
was
not
only
an
act
of
his
Vengeance
upon
Evil
Men
,
but
possibly
an
act
of
Goodness
and
Bounty
to
the
very
Constitution
of
this
Inferior
World
,
though
the
particulars
thereof
be
hid
from
us
.
And
if
as
some
would
have
it
,
it
should
be
coextended
only
to
the
places
that
were
then
inhabited
,
and
so
the
Flood
particular
,
yet
most
certain
it
would
be
,
even
in
such
a
particular
Flood
,
many
great
Spots
of
Ground
would
be
necessarily
drowned
where
never
any
Men
were
,
or
inhabited
.
3.
And
it
seems
it
is
too
hastily
concluded
,
That
in
the
Period
of
1656
,
or
as
the
Septuagint
,
whom
he
follows
,
2256
Years
between
the
Creation
and
the
Flood
,
that
only
Palestine
,
Syria
or
Mesopotamia
were
inhabited
:
For
considering
the
longevity
of
Mens
Lives
in
that
Period
,
a
small
skill
in
Arithmetical
Calculation
will
render
the
Number
of
coexisting
Inhabitants
of
the
Earth
more
than
six
times
as
many
as
would
have
hapned
in
5000
Years
,
when
Mens
Ages
were
abridged
to
that
ordinary
dimension
which
now
they
have
:
and
the
strait
bounds
of
Syria
and
Mesopotamia
would
not
have
held
one
fortieth
part
of
the
Inhabitants
;
all
Europe
,
Asia
and
Africa
were
not
more
than
sufficient
for
them
:
So
that
as
the
World
grew
full
of
Sin
,
so
it
grew
full
of
Men
and
Beasts
,
and
stood
in
need
of
a
Deluge
to
make
room
for
its
future
Inhabitants
.
And
this
is
as
much
as
I
shall
say
in
this
place
,
for
the
Vindication
of
the
Possibility
and
Reasonableness
of
the
Universality
of
that
Deluge
recorded
by
Moses
.
And
if
any
shall
doubt
of
the
Capacity
of
the
Ark
of
Noah
for
the
Reception
of
Brutes
,
Birds
,
and
the
Family
of
Noah
,
with
the
necessary
Provisions
of
Livelihood
for
them
;
let
him
but
consult
Mr.
Poole's
Synopsis
,
and
he
will
find
that
which
may
reasonably
satisfie
him
touching
it
.
And
now
I
shall
briefly
consider
the
Method
and
Means
and
Manner
of
the
Peopling
of
America
,
and
storing
that
vast
Countrey
with
Men
and
Beasts
and
Birds
,
so
far
forth
as
we
may
reasonably
conjecture
.
And
herein
I
must
confess
that
I
only
make
an
Abstract
or
brief
Collection
of
what
hath
been
done
to
my
hands
by
those
that
had
better
Opportunities
and
Abilities
to
do
it
;
as
namely
,
Grotius
,
Laetius
,
Breerwood
,
Hornius
,
Josephus
Acosta
,
Mr.
John
Webb
,
Martinius
and
others
,
who
have
professedly
written
,
De
origine
gentium
Americanarum
.
First
therefore
,
I
shall
consider
the
Manner
of
Traduction
of
Men
into
America
.
Secondly
,
The
Manner
of
Traduction
of
Brutes
into
America
.
Touching
the
Traduction
of
Mankind
into
America
,
I
do
suppose
these
things
following
:
1.
That
the
Origination
of
the
common
Parents
of
the
Humane
Nature
hapned
in
some
part
of
Asia
.
2.
That
though
the
Origination
of
the
common
Parents
of
Mankind
were
in
Asia
,
yet
some
of
their
Descendents
did
come
into
America
.
3.
That
such
Migration
into
America
by
the
Descendents
from
Adam
,
was
not
only
possibly
,
but
fairly
probable
,
notwithstanding
all
the
objected
Difficulties
.
4.
That
the
Migrations
of
the
Descendents
of
Adam
and
Noah
into
America
,
was
successive
,
and
interpolated
.
5.
That
although
we
cannot
certainly
define
the
Time
or
Manner
of
all
these
Migrations
,
yet
many
of
them
were
long
since
,
or
,
as
we
may
reasonably
conjecture
,
some
Thousands
of
Years
since
;
but
yet
after
the
Universal
Deluge
.
The
Means
of
Transmigration
of
the
Children
or
Descendents
of
Adam
and
Noah
from
Asia
into
America
must
be
either
by
Land
or
by
Sea
,
or
by
both
;
and
if
by
Sea
,
then
it
must
be
designed
,
and
ex
proposito
,
or
casually
.
I
think
it
probable
it
may
be
all
of
these
ways
,
but
especially
by
Sea
.
Touching
the
Transmigration
by
Land
,
it
seems
very
difficult
,
because
though
it
may
be
possible
that
there
may
be
some
junctures
between
the
North
Continent
of
America
and
some
part
of
Tartary
,
Russia
,
or
Muscovy
,
yet
none
are
known
,
unless
the
Frozen
Seas
in
those
Parts
might
be
a
means
to
transport
Men
thither
;
which
is
difficult
to
suppose
,
those
Parts
being
unpassable
by
reason
of
the
great
Snows
that
happen
so
far
Northward
:
though
some
have
thought
that
Groenland
is
one
Continent
with
America
,
and
that
in
its
farthest
North-east
extent
it
is
joyned
to
the
Continent
of
Asia
about
Japan
or
Cathay
;
so
that
a
Land-passage
might
be
out
of
Asia
into
Groenland
,
and
thence
into
America
.
But
this
is
only
conjectured
,
and
not
fully
discovered
to
be
so
.
But
however
the
Case
now
stands
with
the
three
known
Parts
of
the
World
,
in
relation
to
its
contiguity
with
the
Continent
of
America
;
it
is
not
impossible
,
but
in
that
long
tract
of
4000
Years
at
least
,
which
hath
hapned
since
the
Universal
Deluge
,
there
hath
been
great
alterations
in
the
situations
of
the
Sea
and
Earth
:
possibly
there
might
be
anciently
Necks
of
Land
that
maintained
passage
and
communication
by
Land
between
the
two
Continents
.
Many
Instances
of
this
kind
are
remembred
by
Pliny
,
not
only
of
the
great
Atlantick
Island
mentioned
by
the
Egyptian
Priest
in
Plato's
Timaeus
,
of
a
great
bigness
,
almost
contiguous
to
the
Western
parts
of
Spain
and
Africa
,
yet
wholly
swallowed
up
by
that
Ocean
to
which
it
hath
given
its
Name
of
the
Atlantick
Ocean
;
which
if
true
,
might
for
ought
we
know
afford
a
Passage
from
Africa
to
America
by
Land
before
that
Submersion
;
but
also
many
more
Instances
of
the
like
Variations
:
thus
he
reports
that
Sicily
was
anciently
divided
from
Italy
,
Cyprus
from
Syria
,
Euboea
from
Boetia
.
Vide
Plin.
l.
2.
cap.
88
,
89
,
90
,
91.
Strabo
also
in
his
first
Book
seems
to
referr
the
Straits
or
Apertures
of
the
Euxin
and
Mediterranean
Seas
to
the
like
separations
made
by
the
force
of
the
Sea
,
and
attributes
those
great
Floods
and
Inundations
to
the
elevation
and
subsiding
of
the
Moles
terrestris
,
in
these
words
;
Restat
ut
causam
adscribamus
solo
,
sive
quod
mari
subest
,
sive
quod
inundatur
;
potius
tamen
ei
quod
mari
subest
:
hoc
enim
multo
est
mobilius
,
&
quod
ob
humiditatem
celerius
mutari
possit
.
Spiritus
enim
,
hujusmodi
omnium
rerum
causa
,
ibi
est
copiosior
.
Sed
,
sicuti
dixi
,
causa
horum
efficiens
accidentium
est
,
quod
eadem
sola
alias
attolluntur
,
alias
subsidunt
:
and
he
resembles
the
ordinary
Elevations
and
Depressions
whereby
the
ordinary
Fluxes
and
Refluxes
are
made
,
to
the
Exspiration
and
Respiration
of
Animals
;
but
those
greater
and
extraordinary
Elevations
and
Depressions
of
the
Earth
to
the
greater
Accidents
;
Nam
diluvia
,
terraemotus
,
eruptiones
flatuum
,
&
tumores
subiti
terrae
in
mari
latentis
,
mare
quoque
extollunt
;
subsidentésque
in
se
eaedem
terrae
,
faciunt
ut
mare
dimittatur
.
And
it
is
no
new
or
feigned
Observation
,
That
as
the
Volcans
in
the
Land
,
as
Aetna
and
Vesuvius
,
raise
up
those
great
Protuberances
which
seem
Natural
Mountains
;
so
the
like
Volcans
or
Fiery
Eruptions
happen
sometimes
in
the
Land
subjected
to
the
Sea
,
whereby
great
quantities
of
Earth
together
with
Fire
are
thrown
up
,
and
grow
into
Islands
.
De
quibus
videsis
Strabonem
&
Plinium
in
locis
citatis
.
And
if
we
may
give
credit
to
the
Conjectures
of
Verstegan
,
the
Countries
of
England
and
France
were
formerly
conjoyned
,
and
after
separated
by
the
Irruption
of
the
Sea
between
Dover
and
Calais
.
And
therefore
,
although
it
may
be
that
at
this
day
there
is
no
Land-passage
from
this
Elder
World
unto
that
of
America
,
yet
within
the
tract
of
4000
Years
such
there
might
have
been
,
whereby
both
Men
and
Beasts
,
especially
from
about
Tartary
or
China
might
pass
;
or
between
Norway
or
Finland
and
the
Northern
part
of
the
American
Continent
.
But
we
need
not
go
so
far
from
home
,
nor
resort
to
the
Ages
of
ancient
times
for
the
evincing
the
great
Changes
that
have
been
between
the
Sea
and
Lands
,
sometimes
by
tempestuous
Winds
,
sometimes
by
Earthquakes
,
sometimes
,
and
that
most
commonly
,
by
the
working
of
the
Sea
,
by
casting
up
Silt
and
Sand
,
and
by
exaggerations
thereby
wrought
;
elegantly
described
by
Ovid
,
15.
Metamorph.
Vidi
ego
quod
fuerat
quondam
solidissima
tellus
Esse
fretum
,
vidi
factas
ex
aequore
terras
;
Et
procul
à
pelago
conchae
jacuere
marinae
,
Et
vetus
inventa
est
in
montibus
anchora
summis
.
Quódque
fuit
campus
,
vallem
decursus
aquarum
Fecit
,
&
eluvie
mons
est
deductus
in
aequor
,
Eque
paludosa
siccis
humus
aret
arenis
.
The
Instances
of
latter
Discoveries
which
make
evident
this
various
state
of
the
Globe
of
Earth
and
Water
,
thus
described
by
the
Poet
,
are
among
others
those
that
follow
.
1.
Some
Towns
that
were
anciently
Havens
and
Ports
where
Ships
did
ride
,
are
now
by
exaggeration
of
Sand
between
those
Towns
and
the
Sea
,
converted
into
firm
Land
2
,
3
,
4
Miles
distant
from
the
Sea
;
such
was
St
Omer
in
Flanders
,
Old
Rumney
in
Kent
,
Rye
in
Suffolk
:
vide
Mr.
Dugdale
his
History
of
Draining
,
pag.
173.
and
the
Authors
there
cited
by
him
.
2.
some
whole
Countries
,
as
well
as
the
Egyptian
Delta
,
recovered
to
be
dry
Land
,
partly
by
the
exaggeration
of
Sand
by
the
Sea
or
the
out-falls
of
great
Rivers
;
thus
the
whole
Country
of
Holland
seems
to
be
an
Accretion
partly
by
the
Sea
,
partly
by
the
River
Rhine
.
Dugdale
ibid.
p.
12.
3.
Some
great
Continents
and
Tracts
of
Ground
were
anciently
firm
Land
,
and
full
of
great
Woods
that
could
not
have
less
time
than
500
Years
continuance
,
and
yet
were
afterwards
reduced
again
into
the
Dominion
of
the
Ocean
,
and
after
all
that
re-reduced
into
firm
Land
;
leaving
the
infallible
Signatures
of
these
several
Changes
,
though
the
precise
times
thereof
exceed
the
Memory
of
any
Men
alive
;
Instances
whereof
are
as
follow
.
In
the
great
Level
near
Thorny
,
several
Trees
of
Oak
and
Firr
,
some
severed
from
their
Roots
,
others
joyned
to
their
Roots
which
stand
in
firm
Earth
below
the
Moor
,
and
in
all
probability
have
lain
there
hundreds
of
Years
,
till
covered
by
the
inundation
of
the
fresh
and
salt
Waters
,
and
the
Silt
and
Moorish
Earth
exaggerated
upon
them
:
and
the
like
monuments
of
great
Trees
buried
in
great
quantities
in
the
Isle
of
Axholm
about
3
Foot
,
and
some
5
Foot
under
ground
,
whereof
there
are
multitudes
;
some
Oaks
of
5
Yards
in
compass
,
Firr-Trees
of
30
Foot
long
.
Vide
Dugd.
ubi
supra
,
pag.
141
,
171.
Mr.
Ray
in
his
Ingenious
Observations
upon
his
Travels
in
the
Netherlands
,
&c.
pag.
6.
gives
us
the
like
account
of
great
quantities
of
subterraneous
Woods
,
lying
10
and
20
Ells
below
the
Superficies
of
the
Ground
,
prostrate
towards
the
East
,
which
are
supposed
to
be
anciently
thrown
down
by
the
irruption
of
the
Sea
and
strong
Western
Winds
,
which
yet
now
,
and
for
all
the
time
of
the
Memory
of
Man
or
History
extant
,
are
firm
Land
,
namely
,
Bruges
in
Flanders
.
But
that
one
Instance
is
instar
omnium
,
remembred
by
Mr.
Dugdale
,
ubi
supra
,
pag.
172
,
but
of
known
and
notorious
truth
;
the
Sceleton
of
a
great
Sea-fish
above
20
Foot
long
found
in
the
Downs
or
Uplands
of
Cammington
in
Huntingdonshire
,
very
far
distant
from
the
Sea
;
which
is
an
unquestionable
Evidence
that
the
Sea
was
sometime
Master
of
that
Tract
of
Ground
.
4.
Touching
the
Conchae
marinae
of
several
sorts
,
it
is
most
unquestionable
;
I
referr
my self
herein
to
the
Relation
of
Mr.
Ray
,
ubi
supra
,
pag.
114.
&
seqq
.
wherein
he
gives
us
an
account
of
these
Petrified
Shells
found
in
great
quantities
within
Continents
at
a
vast
distance
from
the
Sea
;
and
some
Shells
that
are
found
in
the
Continent
,
which
are
strangers
in
the
Ports
of
the
Sea
conterminous
to
those
Continents
.
There
are
two
Opinions
concerning
the
Origination
of
these
Petrified
Shells
;
1.
Of
those
that
have
thought
(
and
with
great
probability
)
that
these
were
left
in
those
places
by
the
Sea
,
either
by
the
Universal
Deluge
,
or
that
really
the
Sea
did
possess
those
places
where
it
left
these
Relicks
and
Memorials
of
it self
upon
its
recess
to
a
more
setled
Channel
.
And
certainly
if
this
be
so
,
we
must
needs
suppose
anciently
another
Face
of
the
Sea
and
Earth
than
what
now
is
;
possibly
many
of
these
Vallies
and
lower
grounds
might
be
entirely
Sea
,
and
the
Hills
and
Mountains
,
and
other
Prominences
of
the
Earth
where
these
Petrified
Shells
are
often
found
,
being
the
Shoars
of
that
great
Ocean
in
those
elder
times
,
those
Shells
were
there
cast
up
,
as
they
are
at
this
day
upon
the
Shoars
.
The
second
Opinion
is
of
those
that
think
that
these
Conchae
or
Petrified
Shells
were
no
other
than
the
Lusus
naturae
,
the
Effects
of
the
Plastick
power
of
the
Earth
;
1.
Because
they
are
found
at
such
great
distances
from
the
Sea
:
2.
Because
they
are
many
times
of
such
a
kind
of
Fabrick
as
are
not
to
be
found
in
those
parts
of
the
Sea
that
is
conterminous
to
those
Continents
where
they
are
found
;
some
are
found
in
the
middle
of
Germany
,
200
Miles
distant
from
the
Sea
at
the
nearest
;
Scallop-shells
are
found
in
the
Ditches
of
Antwerp
,
and
yet
they
are
rarely
to
be
gotten
on
the
Sea
or
Sea-shoar
nearer
than
Gallicia
in
Spain
:
3.
Because
these
Shells
are
ordinarily
filled
with
Stone
suitable
to
the
Stone
of
those
places
where
they
are
found
.
These
and
the
like
Reasons
,
though
not
evidently
concludent
against
the
former
Supposition
,
yet
have
induced
many
Learned
Men
to
attribute
these
Phaenomena
to
the
Plastick
power
of
the
Earth
.
For
my
own
part
,
I
have
seen
such
apparent
Evidences
in
and
near
the
place
where
I
live
of
things
of
this
nature
,
that
I
am
satisfied
that
many
of
them
are
but
the
Relicks
of
Fish-shells
left
by
the
Sea
,
and
there
in
length
of
time
actually
Petrified
;
and
the
Instance
of
the
great
Fish-sceleton
found
at
Cammington
seems
an
undeniable
Evidence
thereof
.
And
I
remember
in
my
youth
,
in
the
Lisne
of
a
Rock
at
Kingscote
in
Glocestershire
,
I
found
at
least
a
Bushel
of
Petrified
Cockles
actually
distinct
one
from
another
,
each
near
as
big
as
my
Fist
:
and
at
Adderly
,
mentioned
by
Mr.
Cambden
,
about
40
or
50
Years
since
those
Configurations
of
great
Shells
in
Stones
were
frequently
found
,
and
for
their
curiosity
,
as
many
as
could
be
found
were
taken
up
by
several
persons
and
carried
away
;
since
which
time
,
for
above
20
Years
last
past
,
there
are
none
,
or
very
few
found
;
which
nevertheless
if
they
had
been
the
Product
of
the
Plastick
power
of
the
Earth
,
would
have
been
Annually
re-produced
.
And
yet
I
do
think
that
all
these
Petrifications
are
not
always
necessarily
the
Monuments
of
the
Sea
possessing
those
places
as
its
constant
or
usual
Seat
,
but
that
many
of
those
Shells
arise
de
novo
,
not
barely
from
the
Plastick
power
of
the
Earth
(
as
some
Insects
and
Vegetables
arise
spontaneously
)
but
from
certain
Seminal
Ferments
brought
thither
,
which
are
as
it
were
the
Seminium
,
of
their
production
.
And
these
Seminal
Ferments
were
first
in
the
Sea
and
Sea-Waters
,
and
might
by
many
means
by
brought
into
those
new
parts
of
firm
Land
,
1.
By
the
Universal
Deluge
;
2.
By
the
various
mutable
stations
of
the
Land
,
and
fluxes
of
the
Sea
;
3.
By
elevation
of
those
Seminal
Ferments
from
the
Sea
or
some
desiccated
places
thereof
,
by
the
heat
of
the
Sun
,
and
discharging
them
by
Rain
upon
several
parts
of
the
dry
Land
,
and
where
possibly
those
Seminal
Ferments
might
be
digested
and
ripened
gradually
into
these
Configurations
.
But
touching
these
kinds
of
Seminal
Ferments
,
and
their
Energy
,
more
will
be
said
hereafter
.
By
this
digression
I
mean
but
thus
much
,
namely
,
That
we
can
by
no
means
reasonably
suppose
the
Face
,
Figure
,
Position
and
Disposition
of
the
Sea
and
dry
Land
to
be
the
same
anciently
as
now
,
but
there
might
then
be
Sea
where
there
is
now
dry
Land
,
and
dry
Land
where
there
is
now
Sea
;
and
that
there
might
have
been
in
former
times
Necks
of
Land
,
whereby
communication
between
the
parts
of
the
Earth
,
and
mutual
passage
and
re-passage
for
Men
and
Animals
might
have
been
,
which
in
long
process
of
time
within
a
Period
of
4000
Years
may
have
been
since
altered
:
That
those
parts
of
Asia
and
America
which
are
now
dis-joyned
by
the
interluency
of
the
Sea
,
might
have
been
formerly
in
some
Age
of
the
World
contiguous
to
each
other
;
and
those
Spots
of
Ground
,
namely
,
the
Philippine
Islands
,
and
others
that
are
now
crumbled
into
small
Islands
,
might
anciently
have
been
one
entire
Continent
.
And
if
in
places
that
have
been
long
inhabited
,
and
observed
by
Men
,
these
mutations
have
happened
as
are
apparent
to
our
very
Senses
,
yet
the
precise
Times
,
Manner
and
Circumstances
thereof
are
wholly
lost
to
us
,
as
in
divers
parts
of
Europe
is
apparent
:
much
more
the
like
Changes
may
happen
in
those
remote
and
vast
Marine
Tracts
which
have
been
long
unknown
and
unobserved
,
and
scarce
possible
to
be
observed
by
Mankind
,
as
in
the
Scythian
,
Atlantick
,
Pacifick
,
and
other
Northern
and
Southern
parts
of
the
Seas
.
Touching
the
Second
Means
,
namely
,
the
Passage
by
Sea
;
It
seems
very
probable
that
the
greatest
and
readiest
means
of
the
migration
of
Colonies
or
Plantations
into
the
Western
World
from
the
Eastern
,
was
by
Sea
,
and
the
help
of
Navigation
;
whereof
much
might
be
casual
,
by
Tempests
or
contrary
Winds
,
but
some
and
the
more
principal
might
be
,
ex
instituto
&
industria
.
Navigation
,
and
the
use
of
Ships
is
of
that
great
Antiquity
,
that
it
is
difficult
to
assign
when
it
began
to
be
in
use
.
It
seems
probable
that
it
was
not
unknown
to
the
Old
World
before
the
Flood
,
and
yet
not
in
that
perfection
that
it
was
after
,
their
Vessels
being
not
reduced
to
that
perfection
as
to
endure
a
wide
Sea
,
such
as
the
Universal
Deluge
was
,
neither
were
they
probably
fitted
with
such
Stores
as
might
be
requisite
for
so
long
and
unexpected
a
Navigation
as
the
Flood
lasted
.
But
the
Ark
of
Noah
was
certainly
a
most
exact
piece
of
Architecture
,
and
might
give
a
Pattern
or
Instruction
for
Vessels
of
great
burthen
,
and
very
probably
since
that
time
the
skill
of
Making
and
Navigating
of
Ships
was
much
ripened
and
improved
.
If
we
consult
the
Heathenish
Histories
,
we
shall
find
Navigation
very
ancient
among
the
Grecians
,
but
especially
among
the
Phenicians
,
Tyrians
,
and
Carthaginians
.
Polydore
Virgil
,
de
Inventione
Rerum
,
l.
3.
cap.
15.
and
before
him
,
Pliny
in
his
Natural
History
,
lib.
5.
cap.
57.
gives
us
an
Account
of
the
several
Inventors
of
the
various
forms
and
appendants
of
Shipping
and
Navigation
,
but
yet
the
thing
it self
they
carry
up
to
higher
Memorials
;
the
Navigation
of
the
Argonauts
to
Colchis
for
the
Golden
Fleece
,
being
one
of
the
famous
Epochae
of
the
Grecian
Computation
,
happened
in
about
the
1100
Year
after
the
Flood
according
to
the
Jewish
Account
;
and
above
200
Years
before
them
Danaus
sailed
out
of
Egypt
into
Greece
,
Shipping
being
there
in
use
long
before
.
That
although
we
find
not
express
mention
of
the
Pyxis
Nautica
or
Magnet
for
many
Years
after
mention
of
the
Use
of
Navigation
,
yet
the
same
Author
tells
us
that
the
Phenicians
steered
their
Course
by
the
Observation
of
the
Stars
.
But
we
have
a
better
and
ancienter
Account
of
the
use
and
frequency
and
antiquity
of
Navigation
in
the
Sacred
Scriptures
:
Jacob
died
about
600
Years
after
the
Flood
,
mentions
Ships
and
Havens
for
Shipping
as
things
well
known
,
and
particularly
Zidon
,
as
a
great
Port
of
Shipping
,
where
Zebulon's
Lot
was
to
be
cast
,
Gen.
49.13
.
Balaam
also
in
the
time
of
Moses
mentions
the
Ships
of
Chettim
or
Greece
as
a
known
thing
,
Numb.
24.24
.
again
,
in
the
Reign
of
Solomon
,
the
Tyrians
are
taken
notice
of
to
be
expert
Sea-men
;
that
Solomon
had
a
Navy
upon
the
Coast
of
the
Red
Sea
,
that
from
thence
he
with
the
Tyrians
made
long
and
great
Voyages
to
Ophir
and
Tarshish
(
places
,
as
it
seems
most
probably
,
in
the
East
India
,
not
in
Africa
or
America
,
as
some
have
thought
)
and
thence
brought
Gold
and
other
Commodities
once
in
three
Years
.
2
Chron.
8.18.9.21
.
And
how
sedulous
and
industrious
all
Maritim
Coasts
were
in
advancing
of
Navigation
,
in
multiplying
of
Shipping
,
in
Merchandizing
and
Trading
,
in
searching
out
and
subduing
Forein
Countries
,
when
either
they
were
afflicted
at
home
by
War
,
or
grew
over-populous
,
the
Histories
of
all
succeeding
Ages
of
the
Grecians
and
Persians
,
of
the
Tyrians
,
Phenicians
and
Carthaginians
,
of
the
Romans
and
Egyptians
,
of
the
Seres
or
Chineses
;
and
in
later
times
,
of
the
Venetians
,
Sicilians
,
Rhodians
,
Spanish
,
Dutch
,
French
and
English
give
us
a
large
Account
.
And
therefore
as
later
Years
,
have
given
us
of
this
Age
witness
,
of
the
Transplantations
to
America
from
Spain
,
France
,
Portugal
,
England
,
Scotland
,
Holland
,
and
some
Ages
before
that
have
given
Instances
of
Transplantations
from
Norway
into
Groenland
and
Iceland
;
so
it
seems
not
only
possible
,
but
very
probable
,
that
either
by
Casualty
and
Tempest
,
or
by
Intention
and
Design
,
either
out
of
lucre
of
Gold
,
or
for
disburthening
of
the
Countries
surcharged
with
multitude
of
Inhabitants
,
or
by
greatness
of
Mind
,
affecting
Noble
Undertakings
,
or
by
reason
of
Hardship
,
Oppression
and
Wars
at
home
,
or
by
some
or
all
of
these
ways
,
several
parts
of
this
great
Continent
at
several
times
have
been
planted
with
Inhabitants
,
which
in
process
of
time
have
multiplied
into
those
many
Nations
,
and
have
forgotten
their
Original
,
and
the
Manners
,
Religion
or
Customs
of
those
People
from
whom
they
were
derived
in
Europe
,
Asia
,
or
Africa
.
And
surely
we
have
reason
to
believe
that
we
of
this
Island
are
not
Aborigines
,
but
came
hither
by
Migrations
,
Colonies
,
or
Plantations
from
other
parts
of
the
World
;
yet
were
it
not
for
the
help
of
Historical
Monuments
,
we
should
have
forgotten
who
inhabited
this
Island
six
or
seven
hundred
Years
ago
:
yea
,
and
notwithstanding
all
these
Historical
helps
,
we
have
no
Authentick
Tradition
that
can
give
us
any
tolerable
Account
before
the
time
of
Julius
Caesar
,
much
less
of
the
first
Plantation
of
this
Island
:
for
as
to
the
Story
of
Brute
and
his
Company
,
we
have
but
little
evidence
of
the
truth
of
it
,
and
if
it
were
never
so
true
,
yet
it
doth
not
prove
it
uninhabited
before
.
Now
those
Countries
in
Asia
or
Europe
that
with
greatest
probability
first
peopled
America
,
seem
to
be
1.
The
British
;
2.
The
Norwegians
;
3.
The
Tartars
or
Scythians
;
4.
The
Phenicians
and
Carthaginians
;
5.
The
Chineses
or
Seri
.
I
do
not
at
all
mention
the
late
Migrations
of
the
Spanish
,
French
,
Portugals
,
Dutch
,
English
,
or
Scottish
,
but
those
of
a
more
ancient
Edition
.
1.
Touching
the
British
Migration
,
recorded
by
Dr
Powel
,
sub
anno
1170
,
who
tells
us
,
That
Madoc
one
of
the
Sons
of
Owen
Gwenith
went
over
twice
into
the
Northern
Coasts
of
America
,
and
made
there
a
British
Plantation
,
who
though
in
process
of
time
much
degenerated
from
their
Nature
,
Language
,
Customs
and
Religion
,
yet
retained
some
Monuments
of
all
.
This
is
at
large
prosecuted
by
Laetius
in
his
second
Observation
,
who
gives
us
many
Resemblances
in
some
principal
Words
between
the
Language
of
them
and
the
Cambro-Britains
.
2.
Touching
the
Migration
of
the
Norwegians
,
Hugo
Grotius
hath
made
some
considerable
Observations
,
which
though
not
altogether
approved
by
Laetius
,
yet
he
willingly
grants
that
Iceland
,
and
some
part
of
Groenland
were
visited
and
planted
by
Ericus
Ruffus
,
sub
anno
Christi
982
,
and
the
Christian
Religion
there
planted
,
and
probably
from
thence
Colonies
were
traduced
into
the
Northern
parts
of
America
.
3.
Touching
the
Migration
of
a
considerable
number
of
Tartars
and
Scythians
into
the
North-east
part
of
the
Continent
of
America
,
over
the
Fretum
Anian
,
Laetius
seems
to
lay
much
stress
upon
it
,
partly
in
respect
of
the
easiness
and
shortness
of
that
Passage
from
Nova
Zembla
and
the
farthest
North-east
part
of
Tartary
over
that
narrow
Sea
;
and
partly
by
reason
of
the
congruity
of
the
Barbarous
Customs
of
the
Americans
and
Scythians
,
and
some
other
Indications
of
that
kind
.
4.
Touching
the
Migration
of
the
Phenicians
and
Carthaginians
,
especially
into
the
South-east
part
of
the
Continent
of
America
,
as
Mexico
and
Brasil
,
Hornius
thinks
it
probable
upon
many
accounts
:
1.
Upon
the
great
skill
and
long
practice
of
Navigation
,
and
the
multitude
of
Shipping
of
the
Phenicians
and
Carthaginians
.
2.
Upon
the
Accommodation
of
the
part
of
Carthage
and
other
African
Ports
bordering
upon
the
Mediterranean
Sea
,
to
make
their
Voyages
Westward
,
and
the
great
advantage
of
the
constant
Easterly
Wind
,
that
makes
the
Voyage
to
Mexico
and
Brasil
more
easie
.
3.
Upon
some
ancient
Histories
intimating
the
progress
of
the
Phenician
and
Carthaginian
Fleets
into
some
Islands
and
Continents
in
or
near
the
Atlantick
Ocean
.
4.
From
the
Analogy
of
many
Words
,
and
Names
of
Places
with
the
Carthaginian
Language
;
all
which
,
and
much
more
to
this
purpose
may
be
seen
in
the
Book
of
George
Horne
,
de
Originibus
Americanis
.
5.
And
lastly
,
much
of
the
Origination
of
the
Americans
seems
to
be
attributable
to
the
Migrations
of
the
Seri
or
Sinenses
from
the
Eastern
parts
of
China
and
the
Philippine
Islands
,
from
the
Islands
of
Borneo
,
and
the
Molucca's
,
and
Japan
,
through
the
Marc
Pacificum
into
the
Western
part
of
the
Continent
of
America
;
which
though
it
be
a
large
Ocean
of
above
2000
Leagues
,
between
the
Philippine
Islands
and
the
West
of
the
American
Continent
,
and
the
passage
thither
difficult
in
respect
of
constant
Easterly
Winds
between
the
Tropicks
;
yet
many
Reasons
seem
to
induce
a
likelihood
of
Plantations
from
thence
,
1.
In
respect
of
the
Antiquity
of
the
Peopling
of
China
,
which
if
we
believe
Mr
Webb
was
the
first
peopled
after
the
Universal
Deluge
;
that
the
Ark
there
first
rested
upon
that
tract
of
Mountains
that
environ
a
great
part
of
China
;
that
Sem
the
Son
of
Noah
first
setled
there
;
that
it
is
the
most
Ancient
and
Primitive
Language
;
that
by
means
of
the
Antiquity
and
Setledness
of
this
Monarchy
,
having
continued
in
its
entireness
ever
since
the
Universal
Deluge
,
it
is
most
probable
that
the
Western
Continent
was
peopled
from
thence
.
2.
Because
they
were
the
greatest
Masters
of
Shipping
,
and
best
skilled
in
Navigation
of
any
part
of
the
World
;
that
the
Pixis
Nautica
was
there
known
and
used
long
before
the
knowledge
thereof
in
Europe
.
3.
The
many
Islands
on
the
South-east
and
South
part
of
China
,
as
Borneo
,
Java
,
Gilolo
,
Celebes
and
others
near
the
Equator
are
dis-joyned
but
by
very
narrow
Seas
,
not
much
broader
than
those
between
England
and
France
,
from
the
Neck
of
Land
called
Terra
des
Papos
or
Nova
Guinea
;
and
Nova
Hollandia
,
which
is
now
discovered
to
be
at
least
in
some
parts
disjoyned
from
the
more
Southern
Continent
by
a
great
Sea
,
but
thought
to
have
been
anciently
part
of
the
Southern
Continent
,
and
possibly
so
it
may
continue
in
some
parts
thereof
.
Upon
these
and
the
like
probabilities
it
may
seem
reasonable
to
conclude
,
1.
That
the
Americans
had
their
Original
from
the
Inhabitants
of
Europe
,
Asia
and
Africa
,
that
transmigrated
into
that
Continent
either
intentionally
,
or
casually
,
or
both
.
2.
That
those
Migrations
were
not
of
any
one
single
Nation
or
People
,
but
from
many
or
divers
Nations
.
3.
That
these
Migrations
were
not
altogether
,
or
at
one
time
,
but
successively
in
several
Ages
;
some
earlier
,
some
later
.
4.
That
therefore
it
is
impossible
to
determin
the
Time
or
first
Epocha
of
such
Migrations
,
but
only
that
they
were
all
since
the
Universal
Deluge
,
which
is
now
above
4000
Years
since
:
Some
Migrations
might
be
within
two
,
three
,
or
four
hundred
Years
after
the
Flood
,
some
later
,
according
to
various
Accidents
;
but
it
is
no
way
probable
that
the
earliest
Migration
thither
was
less
distant
than
1000
Years
from
this
time
.
5.
That
if
we
should
admit
that
the
first
Migration
thither
were
above
2000
Years
since
,
of
an
hundred
Pairs
they
might
easily
propagate
a
number
competent
enough
to
people
all
that
vast
Continent
.
6.
That
it
seems
that
since
the
last
of
these
ancient
Migrations
,
suppose
that
of
Madoc
and
his
Britons
,
until
our
late
Migrations
by
the
Spaniards
,
French
,
English
,
Dutch
and
Scotc●
,
there
probably
interceded
an
interval
of
at
least
four
or
five
hundred
Years
,
in
all
which
interval
the
Commerce
and
Communication
between
Europe
or
Asia
,
and
America
,
hath
as
it
were
slept
,
and
been
forgotten
both
by
them
and
us
.
7.
That
in
that
interval
of
500
Years
or
thereabouts
in
all
Parts
,
but
in
some
Parts
far
greater
,
there
must
in
all
probability
happen
a
great
forgetfulness
of
their
Original
,
a
great
degeneration
from
the
Primitive
Civility
,
Religion
and
Customs
of
those
places
from
whence
they
were
first
derived
;
a
ferine
and
necessitous
kind
of
Life
,
a
conversation
with
those
that
having
been
long
there
were
faln
into
a
more
barbarous
habit
of
Life
and
Manners
,
would
easily
assimilate
at
least
the
next
Generation
to
Barbarism
and
Ferineness
.
It
is
true
,
where
a
Colony
comes
and
keeps
it self
in
a
Body
,
as
the
Roman
Colonies
anciently
,
and
our
Plantations
in
Virginia
and
New
England
do
,
and
the
new
Accessions
incorporate
and
joyn
themselves
unto
that
Body
,
Customs
both
Religious
and
Civil
,
and
the
Original
Language
are
long
kept
entire
:
But
where
the
Accessions
are
but
thin
and
sparing
,
and
scattered
among
the
Natives
of
the
Country
where
they
come
,
and
are
driven
to
conform
themselves
unto
their
Customs
for
their
very
subsistence
,
safety
and
entertainment
,
it
falls
out
that
the
very
first
Planters
do
soon
degenerate
in
their
Habits
,
Customs
and
Religion
;
as
a
little
Wine
poured
into
a
great
vessel
of
Water
loseth
it self
:
But
if
they
escape
a
total
Assimulation
to
the
Country
where
they
thus
are
mingled
,
yet
the
next
Generation
in
such
a
mixture
is
quickly
assimulated
to
the
corrupt
Manners
and
Customs
of
the
People
among
whom
they
are
thus
planted
:
So
that
it
is
no
wonder
,
if
in
such
kind
of
small
Accessions
successively
from
one
and
the
same
or
several
Countries
,
the
third
Generation
forget
their
Ancestors
,
and
the
Customs
,
Religion
and
Languages
of
those
People
from
whom
they
were
first
derived
,
and
assume
various
temperaments
in
their
Language
and
Customs
,
according
as
the
places
of
their
Habitation
and
the
Company
among
whom
they
live
,
obtain
.
And
if
any
man
consider
but
the
strange
contemperation
and
production
of
our
English
Language
out
of
the
combinations
and
mixtures
of
the
Danish
,
Saxon
,
British
,
French
,
Dutch
,
and
other
Countries
,
he
may
easily
perswade
himself
,
that
out
of
the
Mixtures
of
People
there
may
arise
as
great
diversities
of
Language
,
Rites
and
Customs
,
as
there
may
Temperaments
of
Qualities
by
the
various
combinations
and
mixtures
of
the
prime
Qualities
,
or
varieties
of
Words
by
the
various
appositions
of
the
24
Letters
in
the
Alphabet
:
and
even
these
Customs
and
Languages
subject
to
infinite
successive
alterations
and
variations
,
according
to
the
variety
of
Forein
Mixtures
,
Commerce
,
Victories
,
Wars
,
Credit
and
Opinion
of
Factions
or
Parties
.
And
thus
far
touching
the
Peopling
of
America
with
Mankind
;
I
shall
subjoyn
something
touching
the
storing
of
it
with
Brutes
and
Birds
.
It
seems
in
the
original
Creation
of
things
that
Vegetables
and
Insects
,
especially
those
that
by
their
nature
may
sponte
oriri
,
or
by
equivocal
Generation
,
had
as
large
and
universal
production
as
the
habitable
parts
of
the
Earth
or
dry
Land
;
as
Fishes
,
for
the
most
part
,
had
their
first
created
production
as
universal
and
sparsim
,
in
the
whole
extent
of
the
Seas
or
Waters
.
But
whether
the
primitive
production
of
the
more
perfect
Animals
both
Brutes
and
Birds
,
that
have
ever
since
had
their
production
by
univocal
Generation
,
were
diffusively
created
over
the
habitable
or
dry
Ground
as
Vegetables
were
;
or
whether
there
were
only
certain
Capita
specierum
perfectarum
utriusque
sexus
,
created
in
a
certain
determinate
districtus
near
to
the
place
of
the
first
Origination
of
Mankind
,
viz.
in
or
near
the
Garden
of
Eden
;
and
that
the
whole
Progeny
of
such
Brutes
and
Birds
were
propagated
after
successively
through
the
whole
World
from
these
Capita
specierum
,
seems
an
Inquiry
of
more
difficulty
to
determin
.
Some
Observations
seem
to
favour
the
former
Conjecture
,
especially
considering
that
many
Species
of
Brutes
and
Birds
are
as
it
were
appropriate
to
their
several
Countries
,
as
Elephants
,
Camels
,
Lions
,
and
divers
other
Brutes
;
Parrots
,
Ostriches
,
and
other
Fowls
which
are
not
found
in
other
Countries
.
But
especially
the
same
Opinion
is
inferred
from
the
Beasts
and
Birds
which
are
found
in
America
,
which
have
not
the
like
in
the
other
parts
of
the
World
:
Acosta
in
his
36th
Chap.
of
his
4th
Book
saith
,
that
besides
the
Beasts
called
Guanaco's
and
Paco's
,
there
be
a
thousand
different
kinds
of
Birds
and
Beasts
of
Forest
in
America
which
have
never
been
known
neither
in
shape
nor
name
in
other
parts
of
the
World
;
whereof
no
mention
is
made
,
nor
names
given
in
Greek
or
Latin
,
or
other
Eastern
Language
of
the
World
.
And
in
his
34th
Chapter
of
that
Book
he
tells
us
,
That
though
the
Spaniards
in
their
first
Plantation
found
certain
Beasts
,
Birds
,
and
other
things
in
America
common
to
those
of
Europe
,
Asia
and
Africa
;
yet
some
Beasts
and
other
things
they
brought
thither
which
were
unknown
there
,
and
for
which
they
had
no
Names
but
what
the
Spaniards
brought
along
with
them
.
So
that
one
of
the
best
Indications
which
they
had
to
know
those
Beasts
which
were
originally
brought
with
the
Spaniards
out
of
Europe
in
their
first
Plantation
,
was
,
in
that
the
Indians
had
no
other
Names
for
such
but
Spanish
Names
.
And
again
,
since
America
,
as
is
generally
supposed
,
is
divided
on
every
side
from
Asia
,
Africa
and
Europe
by
considerable
Seas
,
and
no
known
passage
by
Land
,
so
that
all
the
possibility
there
could
be
for
traduction
of
the
Brutes
into
America
from
the
known
World
,
could
only
be
by
Shipping
:
Though
this
might
be
,
and
certainly
was
a
method
used
for
the
traduction
of
useful
Cattel
from
hence
thither
,
yet
it
is
not
credible
that
Bears
,
Lions
,
Tigers
,
Wolves
,
and
Foxes
should
have
so
much
care
used
for
their
transportation
.
And
upon
the
same
account
they
seem
to
inferr
,
That
the
Beasts
and
Birds
preserved
by
Noah
in
the
Ark
could
only
be
such
as
were
appropriated
to
Asia
,
but
not
those
that
were
of
the
American
kinds
,
for
how
should
they
come
from
thence
to
the
Ark
?
Or
if
it
be
supposable
that
they
could
be
brought
thither
,
why
did
none
of
the
kinds
which
are
found
commonly
in
America
leave
some
of
their
Kind
or
Race
here
?
On
the
other
side
,
it
hath
been
the
more
received
Opinion
,
That
the
Capita
specierum
perfectarum
of
perfect
Terrestrial
Animals
and
Birds
were
created
near
unto
the
place
of
Adam's
Creation
,
and
that
from
these
,
and
these
only
the
Race
of
perfect
Animals
,
Birds
,
and
Brutes
were
propagated
and
traduced
over
the
face
of
the
whole
Earth
;
and
that
the
American
Brood
was
traduced
from
these
,
and
from
those
Couples
of
these
that
were
preserved
by
Noah
in
the
Ark
:
And
that
upon
these
Instances
,
whereof
some
are
of
Divine
authority
,
others
are
Physical
.
1.
All
the
Beasts
and
Fowls
were
brought
to
Adam
to
give
them
their
Names
,
Gen.
2.19
,
20.
which
could
not
have
been
,
if
the
several
kinds
of
them
in
their
first
Creation
had
not
been
within
some
reasonable
and
approachable
distance
.
2.
All
the
Beasts
and
Birds
had
their
kinds
preserved
in
the
Ark
,
and
the
rest
were
drowned
by
the
Universal
Deluge
.
Gen.
7.23
.
3.
Although
the
Continent
of
America
was
in
the
first
Spanish
Plantations
thereof
stored
with
wild
Beasts
,
as
Lions
,
Tigers
,
Bears
,
&c.
yet
those
Islands
that
were
remote
from
the
Land
,
though
large
and
fruitful
,
had
not
any
of
these
Beasts
then
in
them
,
as
Cuba
,
Hispaniola
,
Jamaica
,
Margarita
:
this
is
verified
by
Acosta
,
upon
a
strict
examination
,
Lib.
1.
Cap.
21.
&
alibi
,
and
the
same
hath
been
found
true
in
other
new
discovered
Islands
by
other
Navigations
:
Whereby
it
appears
that
the
Brutes
were
not
Aborigines
,
for
then
they
should
have
been
found
in
those
Islands
as
well
as
in
the
Continent
,
as
well
as
Insects
and
Vegetables
;
and
that
therefore
in
the
Continent
it self
,
the
first
storing
thereof
was
not
from
it self
,
but
by
some
means
of
accession
from
other
Parts
,
for
otherwise
they
might
have
been
found
as
well
there
as
in
the
Continent
.
The
two
great
Obstacles
are
,
1.
The
difference
of
the
Brutes
and
Birds
of
that
Continent
from
those
of
Asia
,
Europe
and
Africa
:
2.
The
difficulty
of
finding
a
commodious
passage
from
Asia
,
Africa
,
or
Europe
for
such
Beasts
and
Birds
from
hence
thither
,
admit
they
were
all
of
the
same
kind
.
And
touching
both
these
I
shall
say
something
.
1.
Touching
the
diversity
of
Brutes
and
Birds
of
this
and
the
Western
World
;
the
difficulty
from
thence
is
but
small
,
for
there
are
divers
Accidents
even
in
the
Eastern
World
,
Europe
,
Asia
,
and
Africa
,
that
afford
us
Instances
of
that
kind
,
though
,
excepting
some
Islands
,
it
be
one
common
Continent
:
I
shall
instance
only
in
some
Accidents
of
this
kind
:
1.
This
Variation
may
happen
by
Mixtures
of
several
Species
in
Generation
,
which
gives
an
anomalous
Production
,
as
we
see
ordinarily
by
the
mixture
of
Pheasants
and
Hens
,
Chickens
are
produced
partaking
of
both
in
colour
and
figure
,
which
yet
renders
them
different
from
both
:
And
it
is
observed
by
many
that
the
Cause
of
that
great
variety
of
Brutes
in
Africa
is
by
reason
of
the
meeting
together
of
Brutes
of
several
Species
at
Waters
(
which
in
those
dry
Countries
are
scarce
)
and
the
promiscuous
couplings
of
Males
and
Females
of
several
Species
,
whereby
there
arise
a
sort
of
Brutes
that
were
not
in
the
first
Creation
.
This
was
long
since
observed
by
Aristotle
,
so
that
it
grew
a
Proverb
also
,
Semper
aliquid
novi
Africa
affert
.
De
generat
.
Animal
.
lib.
2.
cap.
5.
and
so
continues
to
this
day
.
2.
The
Percolation
,
as
I
may
call
it
,
of
Vegetables
by
Prosemination
will
alter
their
Nature
,
Colour
and
Shape
,
as
Tulips
,
or
Carnations
rising
from
Seed
will
differ
in
Colour
from
what
those
were
that
yielded
those
Seeds
.
3.
Culture
will
improve
Wild
Flowers
in
bigness
and
beauty
;
and
want
of
Culture
will
sometimes
make
Vegetables
degenerate
.
See
for
these
Transmutations
Sir
Francis
Bacon
,
in
the
6th
Century
of
his
Natural
History
.
I
have
often
observed
,
that
River-Fish
,
as
Trouts
and
Flounders
,
and
others
,
will
alter
their
figure
,
some
for
the
better
and
some
for
the
worse
,
being
put
into
Ponds
.
Again
in
Animals
;
the
Learned
Doctor
Harvey
in
the
end
of
his
last
Book
de
Generatione
Animalium
,
delivers
an
Opinion
which
at
the
first
view
seems
wonderful
strange
,
viz.
That
the
Conformation
of
the
Proles
,
both
in
Men
and
Brutes
,
to
their
several
specifical
Shapes
and
Configurations
,
is
by
a
certain
specifical
operative
Idea
in
the
Phantasie
or
Imagination
of
Animals
,
fixed
and
radicated
in
them
,
and
conformable
to
their
several
Species
;
and
that
monstrous
or
anomalous
Productions
are
by
some
disturbance
or
discomposure
of
that
specifical
Idea
,
by
some
other
inordinate
Idea
.
And
conformable
hereunto
seems
the
Opinion
of
Marcus
Marci
,
in
his
learned
Book
de
Ideis
formatricibus
.
Whatever
the
truth
of
this
Opinion
be
,
it
is
not
here
properly
examinable
;
yet
it
seems
beyond
question
,
that
as
to
some
external
Signatures
,
as
Colour
,
Shape
,
Figure
,
&c.
the
Phantasie
or
Imagination
of
the
Females
as
well
Animals
as
of
Mankind
,
especially
in
momento
conceptus
and
for
some
time
after
,
hath
a
great
Influence
:
Some
there
are
that
think
that
Jacob's
change
of
the
colour
of
Sheep
and
Goats
by
peeled
Rods
,
Gen.
30.37
.
was
partly
at
least
upon
a
Physical
account
;
and
he
that
reads
Fienus
de
Viribus
Imaginationis
,
and
Sir
Francis
Bacon
in
the
latter
end
of
his
Natural
History
,
will
find
such
Changes
by
the
strength
of
Imagination
as
are
very
remarkable
.
It
is
probable
,
that
in
the
great
plenty
of
Birds
and
Fowls
in
uninhabited
Woods
of
the
Western
World
,
even
the
several
aspects
of
their
Figure
and
Colour
in
their
seasons
of
Copulation
may
make
various
Configurations
and
Colours
in
their
Broods
.
5.
But
that
which
is
more
to
my
purpose
,
and
of
greater
evidence
,
is
this
;
Variety
of
Soils
and
Climates
makes
admirable
and
almost
specifical
Variations
even
of
the
same
Species
of
Vegetables
,
Animals
and
Men
:
In
Vegetables
,
a
fruitful
Soil
or
Climate
improves
in
Beauty
,
Bigness
and
Virtue
;
a
barren
Soil
or
Climate
impairs
them
:
among
Animals
,
the
Indian
Elephants
are
larger
than
the
African
;
the
English
Mastiff
degenerates
in
his
courage
and
fierceness
,
at
least
in
the
first
succession
by
generation
,
when
brought
into
France
;
the
Barbary
Horse
is
of
a
finer
Spirit
and
Make
than
the
Flanders
Horse
,
yet
degenerates
in
a
great
measure
in
the
first
or
second
generation
,
when
removed
from
Barbary
.
Nay
let
us
look
upon
Men
in
several
Climates
,
though
in
the
same
Continent
,
we
shall
see
a
strange
variety
among
them
in
Colour
,
Figure
,
Stature
,
Complexion
,
Humor
;
and
all
arising
from
the
difference
of
the
Climate
,
though
the
Continent
be
but
one
,
as
to
point
of
Access
and
mutual
Intercourse
and
possibility
of
Intermigrations
:
The
Ethiopian
black
,
flat-nosed
and
crisp-haired
;
the
Moors
tawny
;
the
Spaniards
swarthy
,
little
,
haughty
,
deliberate
;
the
French
spritely
,
sudden
;
the
Northern
people
large
,
fair-complexioned
,
strong
,
sinewy
,
couragious
:
nay
we
may
see
in
more
conterminous
Climates
,
even
in
those
of
ours
,
great
variety
in
the
People
thereof
;
the
Up-lands
in
England
yield
strong
,
sinewy
,
hardy
Men
;
the
Marsh-lands
,
especially
about
Somersetshire
,
Men
of
large
and
high
stature
;
the
Welsh
that
inhabit
the
Mountains
,
commonly
sharp-visaged
.
And
there
is
no
less
difference
in
the
Humors
and
Dispositions
of
People
inhabiting
several
Climates
,
than
there
is
in
their
Statures
and
Complexions
.
And
it
is
an
evidence
that
this
ariseth
from
the
Climate
,
because
long
continuance
in
these
various
Climates
assimilate
those
that
are
of
a
Forein
extraction
to
the
Complexions
and
Constitutions
of
the
Natives
after
the
succession
of
a
few
Generations
.
And
upon
this
account
there
may
be
great
variety
in
the
Colour
,
Figure
and
Make
of
divers
Birds
and
Animals
in
America
from
those
in
the
Eastern
World
,
and
yet
both
have
the
same
original
extraction
;
for
there
is
no
less
variety
in
the
Brutes
and
Birds
of
Africa
from
those
of
Europe
or
Asia
,
and
yet
nothing
impedes
their
mutual
commigrations
,
being
the
same
Continent
,
though
differing
Climates
.
And
therefore
although
Acosta
and
others
tell
us
of
Brutes
and
Birds
in
America
that
are
not
found
in
Europe
or
Asia
,
it
doth
not
at
all
enervate
the
Sacred
History
;
it
is
possible
there
may
be
the
like
in
Africa
,
or
some
Parts
of
Asia
which
yet
Acosta
never
travelled
.
2.
But
if
not
,
they
might
arise
by
an
anomalous
Mixture
of
Species
.
3.
Possibly
they
may
be
of
the
same
Species
with
the
Primitives
,
but
received
some
accidental
Variations
in
process
of
time
;
as
the
various
kinds
of
Dogs
here
in
England
,
Mastiffs
,
Spaniels
,
Hounds
,
Greyhounds
,
&c.
might
in
their
Primitives
be
of
one
Species
;
the
like
may
be
said
of
various
kinds
of
Apes
,
Baboons
,
Monkies
;
of
Elks
,
Buffalo's
,
and
Cows
;
the
like
of
several
sorts
of
Parrots
,
which
primitively
might
be
but
one
Species
,
and
receive
accidental
Variations
in
process
of
generations
,
by
some
of
the
means
above
mentioned
:
and
thus
Crows
,
Daws
,
Rooks
might
be
but
a
bastard
kind
of
Raven
;
the
Royston
Crow
and
the
Cornish
Daw
,
though
they
have
accidental
differences
from
those
among
us
,
seem
yet
to
be
of
the
same
kind
with
ours
;
and
so
possibly
might
the
Sheep
of
Peru
,
called
by
Acosta
Pacos
and
Guanacos
,
be
primitively
Sheep
,
but
differenced
by
their
long
abode
in
successive
generations
in
Peru
;
the
Auza's
and
Poulasses
mentioned
by
Acosta
,
lib.
4.
cap.
37.
may
be
but
a
Species
of
Ravens
,
though
by
the
Climate
accidentally
altered
in
bigness
and
shape
.
These
things
I
mention
,
that
it
may
appear
,
That
even
in
the
same
Continent
,
wherein
a
mutual
transition
may
be
without
difficulty
,
yet
the
very
Climate
may
as
it
were
appropriate
some
Brutes
to
certain
Countries
,
which
yet
might
without
any
great
difficulty
be
at
first
Creation
of
them
contained
within
nearer
bounds
,
and
might
upon
the
occasion
of
the
Common
Deluge
be
drawn
together
into
the
Ark
,
and
afterwards
by
their
wandring
farther
,
and
inuring
themselves
to
a
certain
Continent
or
part
thereof
,
be
accidentally
changed
,
and
as
it
were
appropriate
to
it
:
And
also
to
shew
,
That
Animals
even
of
the
same
Original
,
Extraction
and
Species
,
be
diversified
by
accustomable
residence
in
one
Climate
,
from
what
they
are
in
another
.
Therefore
possibly
as
little
Consequence
may
be
drawn
against
the
common
Original
of
the
Capita
specierum
Animalium
in
Asia
and
America
,
as
may
be
drawn
from
the
diversity
of
some
kind
of
Animals
inhabiting
in
divers
parts
of
Europe
,
Asia
or
Africa
,
which
notwithstanding
is
one
common
Continent
.
I
do
therefore
conclude
,
That
the
variety
of
the
Brutes
and
Birds
in
America
from
those
in
Asia
,
where
the
Ark
was
made
,
is
no
Argument
against
their
Original
from
those
that
were
preserved
in
the
Ark
:
Because
that
it
doth
not
yet
appear
,
that
those
that
are
now
known
in
this
World
do
differ
any
more
than
accidentally
from
those
in
the
Western
World
,
viz.
either
by
the
Couplings
and
Mixtures
of
Animals
of
several
Species
,
or
by
reason
of
the
Variety
of
the
Climate
,
or
Temperament
thereof
;
which
Variations
might
be
acquired
by
a
dispersion
of
them
as
well
into
America
,
as
other
parts
of
Europe
,
Africa
or
Asia
,
after
the
Universal
Deluge
.
As
to
the
Second
,
namely
,
The
difficulty
of
the
first
Migration
of
Brutes
and
Birds
from
Asia
where
the
Capita
specierum
were
first
created
,
and
after
in
the
Ark
preserved
;
I
shall
first
deliver
my self
from
the
lesser
difficulties
of
the
Objection
,
and
afterwards
consider
the
greater
.
1.
It
seems
but
little
difficulty
touching
the
translation
of
Birds
from
hence
thither
:
for
although
without
the
supposition
of
Plato's
Atlantis
,
or
some
number
of
smaller
Islands
in
a
convenient
distance
in
the
Atlantick
Ocean
,
it
is
hardly
possible
to
suppose
that
any
Fowls
could
maintain
a
flight
from
Spain
or
Africa
,
cross
the
Atlantick
Ocean
into
America
;
yet
there
are
other
Seas
between
some
parts
of
Europe
and
Asia
,
and
the
Northern
parts
of
America
,
where
Fowls
by
flight
might
pass
from
hence
thither
,
as
the
Fretum
Anian
,
and
the
Sea
bordering
upon
Norway
and
Finland
.
2.
As
to
the
Water-Fowls
,
the
difficulty
is
less
,
for
they
can
and
do
supply
the
weariness
of
a
long
flight
by
taking
Water
,
and
infinite
numbers
of
them
are
found
in
Islands
far
remote
from
any
Continent
,
and
even
in
the
main
Ocean
.
3.
As
to
Domestick-Fowl
,
as
Hens
,
Geese
,
Turkies
,
&c.
and
tame
Animals
for
use
,
delight
,
or
food
,
as
Horses
,
Dogs
,
Hogs
,
Sheep
,
Goats
,
Deer
,
Apes
,
Monkies
,
Peacocks
,
Parrots
,
&c.
of
which
America
is
furnished
;
there
is
as
little
difficulty
but
they
might
be
transported
by
shipping
either
for
use
or
commerce
,
especially
by
the
Africans
,
who
had
store
of
them
;
and
even
Peacocks
and
Apes
were
an
ancient
part
of
commerce
,
2
Chron.
9.21
.
and
Acosta
,
lib.
4.
cap.
33.
tells
us
that
the
Dogs
and
Cattel
transported
not
much
above
20
Years
before
his
coming
thither
from
Spain
,
were
in
that
space
so
exceedingly
multiplied
in
St
Domingo
and
other
Islands
possessed
by
the
Spaniards
where
there
were
none
formerly
,
that
they
became
wild
,
and
filled
all
the
Country
,
that
they
were
forced
to
use
what
means
they
could
for
the
destruction
of
the
Dogs
,
and
killed
infinite
numbers
of
Cows
,
meerly
for
their
Skins
.
4.
The
only
difficulty
that
seems
to
remain
,
is
touching
those
ferine
,
noxious
,
and
untamable
Beasts
,
as
Lions
,
Tigers
,
Wolves
,
Bears
,
and
Foxes
with
which
that
Continent
abounds
:
for
it
is
not
probable
that
these
should
be
transported
by
shipping
;
no
Men
would
probably
be
at
that
charge
and
hazard
with
such
Beasts
that
would
do
more
harm
than
good
:
And
although
possibly
the
frozen
Northern
Seas
might
be
a
Bridge
for
their
passage
,
yet
that
seems
unlikely
in
respect
of
the
great
Snows
that
accompany
such
Frosts
,
and
the
impossibility
of
a
supply
of
food
in
so
great
and
troublesom
a
Journey
:
And
as
to
Swimming
,
though
it
hath
been
observed
that
Bears
have
swimmed
into
Islands
many
Leagues
from
the
Continent
to
prey
upon
Fowls
,
and
to
return
again
;
and
though
the
Seas
between
Tartary
and
Cathay
and
some
parts
of
America
be
not
so
wide
as
the
Atlantick
or
Pacifick
Ocean
,
yet
they
are
too
large
to
afford
a
passage
by
Sea
,
especially
for
Tigers
and
Lions
,
which
are
not
so
apt
to
take
the
Water
.
And
it
is
not
yet
certainly
discovered
,
though
conjectured
,
that
there
is
any
Neck
of
Ground
,
or
passage
by
Land
from
any
part
of
Europe
or
Asia
into
any
part
of
the
Continent
of
America
.
There
remains
therefore
nothing
that
I
can
reasonably
conjecture
to
accommodate
the
difficulty
,
but
to
suppose
what
I
have
formerly
intimated
;
That
although
it
should
be
granted
that
there
is
now
no
such
Land-passage
extant
,
yet
within
the
compass
of
4000
Years
elapsed
since
the
Flood
there
have
been
some
such
Junctures
or
Land-passages
between
the
Northern
parts
of
Asia
or
Europe
,
and
some
Northern
parts
of
the
Continent
of
America
,
or
between
the
South-east
parts
of
China
or
the
Philippine
Islands
,
and
the
Southern
Continent
(
though
lately
there
be
discovered
an
interposition
of
Sea
between
the
Island
del
Fuogo
and
that
Southern
Continent
)
whereby
either
from
Asia
to
Groenland
in
the
North
,
or
from
China
to
Terra
australis
incognita
on
the
South
a
Land-passage
might
be
from
Asia
to
America
for
Men
and
Brutes
,
though
for
some
Ages
past
either
by
the
violence
of
the
Water
,
or
by
Floods
or
Earthquakes
,
which
hath
made
great
alterations
in
the
Globe
of
the
Earth
and
Seas
,
that
Bridge
or
Line
of
Communication
be
now
broken
and
obliterated
.
And
truly
he
that
observes
the
infinite
company
of
Islands
lying
between
the
Continent
of
China
and
Nova
Guinea
,
almost
contiguous
to
each
other
,
hath
probable
reason
to
believe
that
these
were
all
formerly
one
Continent
joyning
China
and
Nova
Guinea
together
,
though
now
by
the
irruption
of
the
Sea
crumbled
into
many
small
Islands
.
CAP.
VIII
.
The
Seventh
Evidence
of
Fact
proving
the
Origination
of
Man
,
namely
,
The
Gradual
Increase
of
Mankind
.
I
Come
to
the
Seventh
Evidence
of
Fact
,
which
seems
with
much
strength
and
clearness
to
evince
the
Origination
of
Mankind
,
and
that
within
such
a
Period
of
Time
as
the
Sacred
Scriptures
propound
,
namely
,
The
Gradual
Increase
of
Mankind
upon
the
Earth
.
And
because
I
mean
throughly
to
examin
this
Consideration
,
I
shall
propound
to
my
Enquiry
these
ensuing
Particulars
.
1.
Whether
according
to
the
ordinary
course
and
procedure
of
Nature
in
the
Generations
of
Mankind
,
there
be
not
a
gradual
and
considerable
Increase
of
Mankind
upon
the
face
of
the
Earth
,
unless
some
collateral
Emergency
or
Occurrence
interrupt
or
correct
that
Increase
.
2.
What
Correctives
there
may
be
supposed
that
may
check
and
restrain
that
Increase
of
Mankind
,
that
otherwise
according
to
the
ordinary
course
of
Nature
would
have
obtained
in
the
World
.
3.
Whether
those
Correctives
or
collateral
Occurrences
which
have
been
,
or
may
be
supposed
to
have
been
in
the
World
,
have
so
far
prevailed
,
as
totally
to
stop
that
Increase
of
Mankind
,
which
upon
a
Natural
account
,
without
the
intervention
of
such
Correctives
would
have
obtained
.
4.
Whether
notwithstanding
all
these
Correctives
of
the
Increase
or
Excesses
of
Generations
,
yet
if
still
the
numbers
of
Mankind
have
increased
,
it
be
not
a
sufficient
Argument
to
satisfie
a
reasonable
Man
that
Mankind
had
an
Inception
,
and
that
within
such
a
period
or
compass
of
Duration
as
is
not
of
a
vast
or
prodigious
Excess
.
I
shall
begin
with
the
first
of
these
,
and
I
shall
suppose
,
and
I
think
clearly
evidence
,
That
without
the
intervention
of
some
accidental
or
collateral
Corrective
,
Mankind
must
needs
increase
upon
the
Earth
,
and
that
the
Generations
and
Productions
of
Men
and
Woman
in
an
ordinary
,
regular
and
constant
course
of
Nature
,
do
very
much
exceed
the
Decays
of
Mankind
by
Natural
course
of
Mortality
,
allowing
into
the
Account
those
common
Decays
of
Mankind
by
ordinary
,
usual
and
common
Diseases
incident
to
Individuals
.
The
Laws
,
especially
of
the
Romans
and
others
,
have
determined
the
Legal
Ages
of
Matrimonial
Conjunction
of
a
Man
to
be
14
,
of
a
Woman
to
be
12
;
Prudential
Considerations
have
protracted
it
longer
.
Plato
in
his
Third
De
Legibus
allows
and
determins
the
Age
of
the
Woman
should
be
between
16
and
20
,
of
the
Man
to
be
between
30
and
35
:
we
will
suppose
the
medium
to
be
for
the
Man
26
,
for
the
Woman
20.
Aristotle
determins
the
extreme
time
for
Generation
in
the
Man
to
be
70
,
for
the
Woman
50
;
the
medium
to
be
65
for
the
former
,
45
for
the
latter
:
we
will
take
a
shorter
medium
for
both
,
and
suppose
the
extreme
term
for
Procreation
for
Man
to
be
55
,
for
the
Woman
to
be
40
Years
;
upon
this
account
the
terminus
or
periodus
procreativa
to
be
20
Years
:
And
although
within
that
Period
there
is
a
possibility
of
procreation
of
20
Children
,
yet
considering
that
all
Pairs
are
not
of
that
fertility
,
we
will
take
the
medium
to
be
less
than
a
third
part
,
viz.
6.
And
because
upon
a
due
Observation
of
the
Sexes
of
Mankind
,
especially
by
such
as
have
curiously
observed
the
Registers
and
Calculations
of
Births
and
Burials
,
there
is
some
,
though
not
very
considerable
excess
of
Males
above
Females
,
viz.
as
14
to
13
,
or
in
some
places
,
as
16
to
15
(
an
evidence
of
the
wise
Providence
of
God
,
to
bring
the
number
of
each
Sex
to
so
near
a
parity
)
yet
allowing
a
redundance
to
the
Males
,
to
supply
those
many
Casualties
whereunto
Males
are
subject
by
Wars
,
Navigations
,
and
other
Occurrences
that
more
exhaust
the
numbers
of
Men
than
Woman
.
Therefore
we
will
allow
to
Productions
of
five
Couples
,
about
16
Males
and
14
Females
;
which
though
not
exactly
answering
either
of
those
proportions
,
yet
comes
near
to
them
,
namely
,
16
Males
to
14
Females
.
And
because
partly
through
the
weakness
of
Infancy
,
and
those
Diseases
that
happen
to
Youth
either
by
reason
of
intemperance
,
indiscretion
,
want
of
of
care
,
and
the
ebullition
and
fermentation
of
Blood
,
more
dye
before
20
Years
than
between
that
age
and
50
,
we
will
suppose
,
of
those
six
Procreations
only
two
attain
to
the
state
of
future
Nuptials
and
procreation
of
succeeding
Generations
;
therefore
we
will
allott
only
two
of
these
six
to
attain
to
the
state
of
Men
and
Women
,
and
consequently
in
an
ordinary
course
of
Nature
live
to
the
common
age
of
Mankind
.
And
although
the
common
age
of
Mankind
,
when
they
are
passed
the
danger
of
Childhood
and
Youth
,
is
70
Years
,
yet
because
I
would
have
my
Supposition
as
easie
and
general
as
may
be
,
I
shall
allow
60
to
be
that
ordinary
Age
,
abating
great
Casualties
and
Epidemical
Diseases
.
And
upon
this
account
we
may
justly
suppose
these
things
;
1.
That
these
two
Children
may
be
coexisting
with
their
Parents
for
near
30
Years
;
for
if
the
eldest
be
born
at
27
Years
of
the
age
of
the
Father
,
and
the
other
at
30
Years
of
his
age
,
and
live
till
the
Father
be
60
Years
old
,
the
youngest
is
30
Years
old
at
the
extremity
of
his
Father's
age
,
which
we
suppose
60
Years
:
and
2.
These
two
Children
by
Intermarriage
may
have
likewise
two
,
three
,
or
more
Children
by
that
time
the
Father
attains
60
Years
:
So
that
in
the
compass
of
about
34
Years
the
number
of
two
,
namely
the
Father
and
Mother
,
is
increased
to
the
number
of
eight
,
namely
,
the
Father
and
Mother
,
their
two
Children
,
and
four
Grand-children
;
so
that
in
34
Years
they
become
increased
in
a
quadruple
proportion
,
and
all
coexisting
:
and
although
by
that
time
we
suppose
the
Father
and
Mother
dye
,
yet
in
the
like
Period
of
thirty
four
by
a
Geometrical
Proportion
their
Increase
is
multiplied
proportionnable
to
the
Excess
of
their
number
above
Two
.
But
if
we
shall
suppose
that
the
Technogonia
began
sooner
,
as
at
17
or
18
Years
,
and
continued
longer
,
viz.
until
65
,
and
that
the
Ages
of
Mens
Lives
were
protracted
generally
to
70
Years
,
the
Increase
would
be
very
much
greater
.
And
upon
this
account
it
is
,
that
considering
the
long
Lives
of
the
Ancients
shortly
after
the
Flood
,
and
the
long
continuance
of
their
strength
of
Procreation
,
Petavius
in
his
9th
Book
De
doctrina
Temporum
;
cap.
14.
and
before
him
,
Temporarius
in
his
Chronology
gives
us
a
plain
Demonstration
,
That
within
the
compass
of
215
Years
after
the
Flood
the
Sons
of
Noah
and
their
Descendents
might
without
a
Miracle
increase
to
prodigious
and
incredible
multitudes
.
The
number
of
coexisting
Individuals
is
by
one
of
these
Authors
with
very
clear
evidence
computed
to
1219133512
,
descended
from
one
of
the
Sons
of
Noah
.
And
therefore
,
that
allowing
the
beginning
of
the
Syrian
Monarchy
to
have
been
about
153
Years
after
the
Flood
,
it
might
shortly
after
the
beginning
of
Ninus
his
Empire
,
which
is
supposed
to
have
been
about
215
Years
after
the
Flood
,
have
grown
to
that
greatness
,
that
might
easily
render
credible
the
mighty
Cities
that
were
built
by
him
,
and
the
great
Armies
that
he
raised
,
and
the
Battles
that
he
fought
,
and
vast
Slaughters
that
he
made
and
suffered
;
But
if
we
should
follow
the
Account
of
the
Septuagint
,
which
gives
us
a
far
greater
Period
of
Time
from
the
Flood
to
Abraham
,
the
advantage
of
the
Increase
would
be
signally
greater
;
although
the
common
Account
of
the
Jews
render
the
Increase
easily
credible
,
without
the
help
of
a
Miracle
.
And
because
that
there
can
be
no
greater
evidence
of
this
Truth
of
the
Increase
of
Mankind
than
Experience
and
Observation
,
neither
can
there
be
any
Observation
or
Experience
of
greater
certainty
,
than
the
strict
and
vigilant
Observance
of
the
Calculations
and
Registers
of
the
Bills
of
Births
and
Deaths
;
and
because
I
do
not
know
any
one
thing
rendred
clearer
to
the
view
,
than
this
Gradual
Increase
of
Mankind
,
by
the
curious
and
strict
Observations
of
a
little
Pamphlet
,
entitled
Observations
upon
the
Bills
of
Mortality
,
lately
printed
,
I
shall
not
decline
that
light
or
evidence
that
this
little
Book
affords
in
this
matter
;
wherein
he
plainly
evinceth
,
1.
That
the
number
of
Males
to
Females
is
regularly
as
14
to
13
,
or
as
16
to
15.
Cap.
8.
2.
That
supposing
the
number
of
breeding
Couples
to
be
48000
,
in
about
the
space
of
7
Years
,
in
a
healthy
time
,
or
in
8
Years
,
if
there
be
Plagues
,
the
great
City
of
London
,
which
is
not
so
healthy
as
the
Countrey
,
will
double
,
without
the
help
of
the
access
of
Foreiners
:
and
therefore
Adam
and
Eve
doubling
themselves
every
64
Years
,
would
in
the
Period
of
5610
Years
,
the
supposed
distance
from
the
Creation
of
Man
,
produce
a
far
greater
number
of
Mankind
than
are
now
in
the
World
.
Cap.
11.
3.
That
in
the
Countrey
,
which
is
generally
more
healthy
than
London
,
upon
a
medium
of
Observation
of
90
Years
,
there
are
five
Births
for
four
Burials
,
sometimes
three
to
two
,
and
seldom
in
any
Year
these
Burials
equalled
or
exceeded
the
Births
;
or
if
they
did
,
yet
the
succeeding
Years
ballanced
it
to
that
proportion
of
5
to
4
;
for
in
the
space
of
90
Years
1059
were
Born
in
one
Parish
more
than
were
Buried
.
Cap.
12.
4.
That
this
Redundance
did
not
much
increase
the
place
or
Parish
it self
,
because
by
transmigrations
to
London
,
to
Forein
Plantations
,
and
other
places
of
Trade
,
they
disburthened
the
proportion
of
their
increase
,
and
added
to
the
greatness
and
amplitude
of
other
places
,
especially
London
.
5.
That
considering
the
small
excess
of
the
number
of
Males
above
the
number
of
Females
,
and
considering
the
redundancy
of
the
number
of
Males
is
only
sufficient
to
make
good
that
decay
of
Males
above
Females
,
by
Wars
and
Navigation
,
and
other
Accidents
more
incident
to
Males
than
Females
;
there
is
very
near
a
parity
of
Males
and
Females
in
the
World
,
to
keep
it
in
a
consonancy
and
congruity
to
the
first
institution
of
Matrimonial
society
between
one
Man
and
one
Woman
.
6.
That
consequently
Polygamy
doth
not
in
the
general
conduce
to
the
Increase
of
Mankind
,
because
the
natural
or
ordinary
proportion
between
the
number
of
each
is
equal
.
But
in
as
much
as
by
reason
of
the
great
Consumption
of
Males
among
the
Turks
,
by
divers
Accidents
,
especially
that
of
their
great
Wars
between
them
and
the
Persians
,
Tartars
,
Christians
and
Moors
;
whereby
there
is
,
or
at
least
in
some
Ages
was
,
a
great
redundance
of
the
number
of
Woman
above
the
number
of
Men
:
The
use
of
Polygamy
allowed
among
them
,
gives
a
greater
increase
of
People
than
otherwise
would
be
;
because
of
the
excess
of
the
number
of
Women
above
the
number
of
Men
,
by
such
Accidents
.
These
are
some
of
those
plain
and
evident
Observations
of
the
seemingly
inconsiderable
Pamphlets
;
which
give
a
greater
Demonstration
of
the
Gradual
Increase
of
Mankind
upon
the
face
of
the
Earth
,
than
a
hundred
notional
Arguments
can
either
evince
or
confute
,
and
therefore
I
think
them
worthy
of
being
mentioned
to
this
purpose
.
Upon
all
which
,
and
much
more
that
might
be
said
,
it
is
evident
,
That
according
to
the
ordinary
course
of
Nature
,
though
those
common
and
usual
Accidents
of
common
Sicknesses
,
ordinary
Casualties
,
and
common
Events
are
incident
to
Humane
Nature
;
the
number
of
Mankind
doth
and
must
necessarily
increase
in
the
World
,
and
the
Natural
Supplies
of
Mankind
are
greater
,
and
more
numerous
than
the
Decays
thereof
.
I
now
therefore
come
to
the
Second
Consideration
,
namely
,
The
Examination
of
the
extraordinary
or
more
universal
Correctives
of
the
Multiplication
of
Mankind
,
which
because
it
will
be
large
,
I
shall
allow
unto
it
a
distinct
Chapter
.
CAP.
IX
.
Concerning
those
Correctives
of
the
Excess
of
Mankind
which
may
be
thought
to
be
sufficient
to
reduce
it
to
a
greater
Equability
.
I
Come
now
to
the
Second
premised
Consideration
and
Inquiry
,
viz.
Whether
there
may
not
be
found
some
extraordinary
Occurrences
and
Correctives
,
that
may
reduce
that
otherwise
Natural
and
ordinary
Increase
of
Mankind
to
an
Equability
:
And
I
call
them
Extraordinary
,
not
simply
in
respect
of
themselves
,
but
in
opposition
to
those
daily
and
ordinary
Casualties
which
happen
to
Humane
Nature
;
and
in
respect
of
those
great
Distances
and
Periods
,
whether
certain
or
casual
,
wherein
they
may
be
supposed
to
happen
:
And
I
shall
improve
this
Objection
against
the
Increase
de
facto
of
Mankind
,
with
the
greatest
impartiality
and
advantage
that
may
be
.
It
is
certain
that
the
Increase
of
Brutes
,
and
other
Animals
which
are
perfect
and
univocally
generated
,
is
very
great
in
the
World
:
Aristotle
,
that
inquisitive
Searcher
into
Nature
,
in
his
4th
Book
of
the
History
of
Animals
hath
given
us
an
Account
touching
most
Animals
,
of
the
length
of
their
Lives
,
times
of
their
Breeding
,
intervals
of
their
Birth
;
wherein
though
possibly
there
may
be
variation
in
several
Climates
,
yet
his
Account
may
give
a
near
estimate
,
proportionable
also
to
other
places
.
For
Instance
,
the
Cow
breeds
in
the
second
Year
,
brings
forth
the
tenth
Month
;
lives
15
or
20
Years
:
the
Mare
breeds
the
third
Year
,
brings
forth
in
the
twelfth
Month
;
lives
25
,
30
,
and
sometimes
40
Years
;
the
Sheep
and
Goat
bear
in
the
second
Year
,
bring
forth
in
the
beginning
of
the
sixth
Month
,
sometimes
two
,
ordinarily
but
one
;
lives
10
,
12
,
or
13
Years
:
Sows
breed
in
the
second
Year
,
bring
forth
after
four
Months
;
their
Young
numerous
:
Bitches
breed
in
the
latter
end
of
the
first
or
beginning
of
the
second
Year
,
bring
forth
after
threescore
Days
,
or
in
the
ninth
Week
;
their
Young
many
,
5
,
6
,
or
sometimes
12
;
they
live
10
or
12
,
sometimes
15
or
20
Years
:
Wolves
breed
and
bring
forth
as
Dogs
,
only
their
number
fewer
,
sometimes
2
,
sometimes
3
,
sometimes
4
:
the
Doe
brings
forth
after
eight
Months
complete
,
but
one
,
and
sometimes
two
;
and
live
long
:
the
Fox
breeds
4
,
the
Cat
5
or
6
;
and
lives
6
Years
,
many
times
more
:
the
speedy
and
numerous
increase
of
Mice
is
prodigious
;
Aristotle
mentions
120
produced
of
one
Female
in
a
very
little
time
;
Pliny
in
his
11th
Book
,
Cap.
63.
hath
in
effect
transcribed
Aristotle
herein
.
By
this
it
appears
,
That
the
Natural
Increase
of
these
Animals
is
much
greater
than
of
Men
,
yet
their
numbers
have
not
arrived
to
that
great
excess
,
because
those
that
are
for
food
have
their
reduction
by
their
application
for
that
purpose
;
those
that
are
domestical
,
and
not
for
food
,
as
Cats
and
Dogs
,
are
kept
within
compass
by
drowning
or
destroying
their
Young
;
and
those
that
are
noxious
,
as
Wolves
and
Foxes
,
are
reduced
by
that
common
destruction
that
Men
pursue
them
with
.
Touching
Birds
,
their
Increase
seems
to
be
much
greater
than
of
Men
or
Brutes
,
but
they
have
those
reductions
that
bring
them
to
a
fair
equability
,
unless
it
be
in
those
Islands
and
Rocks
in
the
Sea
unaccessible
by
Men
,
where
Sea-Fowls
breed
.
First
,
their
number
is
reduced
by
Man
for
food
:
2.
For
destruction
,
as
in
Birds
that
are
noxious
:
3.
By
the
natural
shortness
of
the
Lives
of
many
that
are
yet
numerous
breeders
:
4.
By
the
mutual
destruction
of
the
weaker
by
Birds
of
prey
;
whereof
more
particularly
hereafter
:
5.
By
the
Winter
cold
,
which
starves
very
many
,
either
for
want
of
heat
or
food
;
and
of
this
more
hereafter
.
Fishes
are
infinitely
more
numerous
or
increasing
than
Beasts
or
Birds
,
as
appears
by
the
numerous
Spawn
of
any
one
Fish
,
though
ordinarily
they
breed
but
once
a
Year
;
and
if
all
these
should
come
ro
maturity
,
even
the
Ocean
it self
would
have
been
long
since
over-stored
with
Fish
.
Now
the
Correctives
and
Reductions
of
these
are
very
many
.
1.
Aristotle
observes
in
his
6th
de
Historia
Animalium
,
cap.
13.
Those
Eggs
that
are
not
sprinkled
,
aspergine
seminis
genitalis
maris
,
prove
unfruitful
;
a
great
part
are
devoured
by
the
Male
,
and
much
more
by
other
Fish
:
some
of
their
Eggs
are
buried
in
the
slime
,
and
corrupted
.
2.
Many
are
taken
by
Men
,
and
employed
for
food
.
3.
As
among
Birds
and
Beasts
they
are
Beasts
and
Birds
of
prey
,
which
are
less
numerous
than
others
,
so
especially
among
Fish
:
And
though
the
Wisdom
of
Providence
hath
given
certain
Expedients
to
Animals
,
especially
Fishes
of
the
weaker
nature
,
to
escape
the
voracious
;
as
swiftness
to
some
,
smalness
to
others
,
whereby
they
escape
to
Shallows
and
Shoars
unaccessible
to
the
greater
:
and
to
those
that
are
not
able
to
move
,
or
at
least
not
to
move
swiftly
,
the
protection
of
Shells
;
as
Oysters
,
Escalops
,
Crabs
,
Lobsters
and
other
Shell-fish
;
yet
a
very
great
number
are
devoured
by
the
voracious
kind
.
I
do
remember
,
that
a
Friend
of
mine
having
stored
a
very
great
Pond
of
3
or
4
Acres
of
ground
with
Carps
,
Tench
,
and
divers
other
Pond-fish
,
of
a
very
great
number
,
and
only
put
in
two
very
little
small
Pikes
;
at
7
Years
end
,
upon
the
draught
of
his
Pond
,
not
one
Fish
was
left
,
but
the
two
Pikes
grown
to
an
excessive
bigness
,
and
all
the
rest
,
together
with
their
millions
of
Fry
devoured
by
those
pair
of
Tyrants
.
4.
Birds
also
of
prey
,
as
Storks
,
Herons
,
Cormorants
,
and
other
Fowl
of
that
kind
destroy
many
both
in
the
Sea
,
Rivers
,
Ponds
and
Lakes
.
5.
Extreme
Frost
,
especially
in
Ponds
and
Lakes
,
make
a
great
destruction
of
Fish
,
partly
by
freezing
them
,
partly
by
the
exclusion
of
the
ambient
Air
,
which
insinuates
it self
into
the
Water
,
and
is
necessary
for
the
preservation
of
the
Lives
of
those
watry
Inhabitants
.
6.
By
great
Heats
and
Droughts
,
not
only
drying
up
Lakes
,
Ponds
,
and
Rivers
,
but
also
tainting
the
Water
with
excessive
heat
;
and
though
these
two
do
not
so
much
concern
Sea-fish
,
who
have
more
scope
and
room
,
yet
they
have
a
great
influx
upon
Rivers
,
Ponds
,
and
Lakes
.
Again
,
to
say
something
of
Insects
,
whether
aiery
,
terrestrial
,
or
watry
;
they
seem
to
be
more
numerous
than
the
common
sorts
of
univocal
Animals
,
who
have
an
univocal
production
.
For
first
,
their
first
production
is
strangely
numerous
,
out
of
Putrefaction
and
much
Moisture
,
influenced
by
Heat
.
Hence
Diodorus
Siculus
in
his
first
Book
tells
us
of
the
numerous
productions
of
Mice
after
every
Inundation
of
Nilus
,
sensibly
and
visibly
growing
out
of
the
slime
;
Juxta
,
Thebaidem
,
cum
Nili
cessavit
inundatio
,
calefaciente
Sole
limum
ab
aqua
relictum
,
multis
in
locis
ex
terrae
hiatu
multitudo
Murium
oritur
:
which
Aristotle
also
observes
,
as
frequent
in
other
places
,
lib.
5.
de
Histor.
Animal
.
cap.
37.
Locis
enim
compluribus
tam
inaudito
modo
oriri
solent
,
ut
parum
ex
universo
frumento
relinquatur
.
And
in
my
remembrance
,
after
the
drayning
of
the
great
Level
in
Northamptonshire
,
and
other
Shires
,
such
an
innumerable
company
of
Mice
did
upon
a
sudden
in
the
Summer
time
arise
,
as
it
were
immediately
out
of
the
slimy
Earth
warmed
by
the
Sun
,
that
they
were
constrained
to
cut
their
Banks
to
drown
the
Lands
,
and
so
cure
one
Inundation
with
another
.
The
like
numerous
production
of
Frogs
happens
in
some
Years
,
which
Aristotle
in
the
first
Section
of
his
Problems
,
and
Sir
Francis
Bacon
out
of
him
makes
a
Prognostick
of
a
sickly
Year
;
because
such
Productions
are
the
effect
of
a
great
degree
of
Putrefaction
in
the
Elementary
Bodies
.
And
we
read
,
that
in
Norway
there
was
not
long
since
such
innumerable
company
of
Field-Rats
of
a
new
Make
produced
,
somewhat
larger
than
Rats
,
that
they
threatned
a
general
Consumption
of
all
their
Fruits
,
but
by
some
extreme
hard
weather
they
were
destroyed
;
yet
so
as
the
multitude
of
their
Carcases
produced
a
noysom
Contagion
in
the
Countrey
.
And
the
like
numerous
production
every
Year
gives
us
,
though
some
Years
more
than
others
,
of
divers
other
kind
of
Insects
,
as
Flies
,
Locusts
,
Worms
,
Caterpillars
,
and
divers
others
,
which
in
some
Countries
so
abound
,
that
they
cover
the
face
of
the
ground
,
especially
in
the
parts
of
Africa
:
quod
vide
,
in
the
9th
Book
of
Leo
his
History
of
Africa
,
and
those
additions
out
of
Paulus
Orosius
and
Alvarez
in
confirmation
thereof
.
2.
As
this
original
spontaneous
production
is
very
numerous
,
so
the
multiplication
of
these
Insects
by
their
Eggs
or
Seeds
is
infinitely
more
;
their
Lives
are
short
,
some
dye
within
the
compass
of
one
Summer
,
as
the
Silk-worm
:
yet
a
curious
Observer
of
that
Insect
,
namely
Malpighius
,
hath
given
us
an
account
of
the
number
of
Eggs
of
one
Silk-worm
in
one
Year
to
be
above
500
;
though
all
possibly
prove
not
fruitful
,
yet
preserved
carefully
from
the
injury
of
the
Winter
,
many
of
them
come
to
perfection
the
next
Spring
:
And
it
is
apparent
that
the
Erucae
,
Caterpillars
and
Worms
we
see
upon
Hedges
and
Leaves
,
multiply
their
Seeds
to
a
very
great
excess
;
and
this
is
much
more
visible
in
the
Spawn
and
production
of
Frogs
,
and
also
in
the
multiplication
of
Mice
,
the
blowings
of
Flies
,
and
almost
all
kind
of
Insects
;
though
their
Lives
are
shorter
,
yet
their
productions
are
more
numerous
and
frequent
in
the
short
Period
of
their
Lives
,
than
the
perfect
Animals
.
So
that
if
there
should
not
be
some
Corrective
of
the
excesses
of
their
Productions
,
the
whole
Atmosphere
,
Earth
and
Waters
would
be
crouded
with
their
numbers
:
The
contrary
whereof
is
nevertheless
apparent
,
for
the
multitudes
of
one
Summer
are
for
the
most
part
exhausted
,
and
invisible
by
the
next
Spring
.
The
Correctives
therefore
of
the
numerous
Excess
of
Insects
seem
to
be
principally
these
:
1.
The
Industry
of
Mankind
,
in
destruction
of
noxious
Insects
.
2.
The
Wise
Providence
hath
placed
a
certain
Antipathy
between
some
Animals
,
and
many
Insects
,
whereby
they
delight
in
their
destruction
,
though
they
use
them
not
as
food
:
As
,
the
Peacock
destroys
Snakes
and
Adders
;
the
Weasel
,
Mice
and
Rats
;
Spiders
,
Flies
;
and
some
sorts
of
Flies
destroy
Spiders
.
3.
The
common
sort
of
Insects
are
the
ordinary
food
of
divers
Animals
,
as
well
Insects
as
others
:
The
Spider
and
all
sorts
of
small
Birds
,
especially
the
Swallow
,
feed
upon
Flies
;
the
Mole
feeds
upon
Worms
;
Ducks
and
divers
Water-fowl
upon
Frogs
;
the
Cat
and
Owl
upon
Mice
:
and
thus
Insects
become
the
prey
of
other
Animals
,
which
correct
their
excess
.
4.
As
the
hot
and
moist
temperament
of
the
Air
and
Earth
produce
and
increase
Insects
,
so
that
temperament
of
the
Air
,
Earth
,
and
Waters
that
seems
most
opposite
to
Putrefaction
,
either
destroys
many
of
the
Individuals
,
or
at
least
renders
their
numerous
Eggs
and
Seeds
unfruitful
,
and
resists
as
well
the
original
Production
of
them
from
Putrefaction
,
or
abates
the
Prolifick
power
of
their
Eggs
or
Seeds
.
5.
Great
Rains
,
and
Showers
,
and
Inundation
of
Waters
drowns
oftentimes
many
sorts
of
Insects
,
and
renders
their
Seeds
and
Eggs
unprolifick
,
or
destroys
them
.
6.
But
especially
the
Winter
Cold
,
Frost
and
Snow
do
kill
many
Insects
,
and
their
Eggs
and
Seeds
,
and
renders
them
unfruitful
.
The
Cold
and
Winter
season
is
a
great
Enemy
not
only
to
Insects
,
but
to
many
sorts
of
Birds
,
Beasts
and
Fishes
:
and
therefore
Aristotle
most
truly
observes
in
his
8th
Hist.
Animalium
,
cap.
13
,
14
,
15
,
16
,
&c.
that
to
avoid
the
severity
of
the
approaching
Cold
,
many
of
them
retire
into
the
closest
and
warmest
Caverns
they
can
get
;
wherein
some
lye
for
many
Months
without
the
benefit
of
Food
,
and
if
they
escape
the
severity
of
the
Cold
,
they
as
it
were
revive
the
next
Spring
.
For
instance
,
Serpents
hide
themselves
4
Months
,
Swallows
betake
themselves
all
the
Winter
to
low
Vallies
and
Caverns
,
Tortoises
close
up
themselves
in
Holes
and
Earth
all
the
Winter
,
as
is
obvious
to
daily
Experiences
;
Et
Insecta
penè
omnia
conduntur
,
praeter
ea
quae
vitam
in
domiciliis
cum
hominibus
agunt
,
quaeque
prius
intereunt
quam
omnino
tempus
excedunt
.
And
therefore
Bees
keep
themselves
close
in
their
Hives
,
ab
ortu
Vergiliarum
,
till
the
next
Spring
.
And
yet
,
though
Nature
hath
given
Insects
this
Sagacity
to
avoid
the
Winter
Cold
,
yet
they
are
not
always
successful
in
it
,
but
the
severity
of
the
Winter
finds
them
out
,
and
destroys
them
:
But
as
for
their
Seeds
or
Eggs
,
which
in
the
precedent
Summer
are
laid
up
and
down
upon
Leaves
,
and
in
other
places
,
they
are
for
the
most
part
destroyed
by
the
Winter
;
except
such
as
casually
by
the
Wind
or
otherwise
are
dispersed
,
and
lodged
in
safer
Receptacles
,
and
thereby
survive
the
inclemency
of
the
Winter
,
and
yield
a
new
Production
or
Increase
the
next
Spring
.
And
thus
we
have
seen
the
Methods
and
Correctives
,
that
by
the
Divine
disposition
of
these
small
and
inconsiderable
pieces
of
Nature
are
used
;
whereby
at
once
there
is
a
preservation
of
the
Kind
of
those
little
Animals
,
and
yet
a
prevention
of
that
Excess
and
Redundance
which
would
happen
by
their
numerous
Increase
,
to
the
detriment
and
surcharge
of
the
inferior
World
.
In
all
this
Consideration
of
the
Reduction
of
Excesses
and
Increase
of
Animals
and
Insects
,
two
things
are
observable
in
a
special
manner
,
namely
;
1.
That
in
the
state
of
Animals
and
Insects
,
we
may
see
something
that
is
analogal
to
the
state
of
the
Elementary
and
mixed
Inanimate
Bodies
;
that
there
are
some
more
active
and
vigorous
Qualities
,
that
seem
continually
to
exercise
a
Sovereignty
and
Tyranny
over
the
more
passive
and
weak
Natures
,
and
prey
upon
them
:
Thus
Heat
,
and
also
in
some
degree
Cold
,
are
always
persecuting
and
foyning
at
the
weaker
and
more
unactive
parts
of
Nature
:
So
among
Brutes
,
Birds
,
Fishes
,
Insects
there
is
a
continual
invading
and
prevalence
of
the
more
powerful
,
active
and
lively
,
over
the
more
weak
,
flegmatick
,
and
unactive
Creatures
;
the
Bear
,
Lion
,
Wolf
,
Dog
,
Fox
,
&c.
pursue
the
Sheep
,
Oxen
,
Hare
,
Coney
,
&c.
and
prey
upon
them
:
the
like
is
evident
among
Birds
and
Fishes
,
and
generally
Insects
,
being
the
weaker
and
more
inconsiderable
parts
of
Nature
.
2.
That
the
vicissitudes
of
Generation
and
Corruption
are
by
a
kind
of
standing
Law
in
Nature
fixed
in
things
,
and
the
Notions
and
Qualities
of
Natural
things
are
so
ordered
,
to
keep
always
that
great
Wheel
in
circulation
;
and
therein
the
Accesses
and
Recesses
of
the
Sun
,
the
Influxes
of
the
Heat
thereof
and
of
the
other
Heavenly
Bodies
,
and
the
mutual
and
restless
Agitation
of
those
two
great
Engins
in
Nature
,
Heat
and
Cold
,
are
the
great
Instruments
of
keeping
on
foot
the
Rotation
and
Circle
of
Generations
and
Corruptions
,
especially
of
Animals
and
Vegetables
of
all
sorts
.
3.
That
yet
these
Motions
of
Generations
and
Corruptions
,
and
of
the
conducibles
thereunto
,
are
so
wisely
and
admirably
ordered
and
contemperated
,
and
so
continually
managed
and
ordered
by
the
wise
Providence
of
the
Rector
of
all
things
,
that
things
are
kept
in
a
certain
due
stay
and
equability
:
and
though
the
Motions
of
Generations
and
Corruptions
,
and
the
Instruments
and
Engins
thereof
are
in
a
continual
course
,
neither
the
excess
of
Generations
doth
oppress
and
over-charge
the
World
,
nor
the
defect
thereof
,
or
prevalence
of
Corruptions
doth
put
a
Period
to
the
Species
of
things
,
nor
work
a
total
Dissolution
in
Nature
.
And
upon
this
seemingly
impertinent
Diversion
touching
the
Reductions
and
Correctives
of
these
inferior
Animals
,
there
may
seem
to
be
collected
reasonably
an
analogical
Inference
of
the
like
means
of
the
Correctives
of
the
Generations
of
Mankind
;
and
that
although
in
an
ordinary
course
of
Humane
Productions
the
Increase
surmounts
the
Decay
,
yet
there
may
be
reasonably
supposed
such
Periodical
Corrections
as
might
fairly
keep
the
state
of
Mankind
in
a
mediocrity
and
equability
,
although
it
should
be
supposed
the
Generations
of
Mankind
had
been
Eternal
.
And
although
these
Correctives
may
not
happen
every
Day
,
or
every
Year
in
the
ordinary
course
of
things
,
and
therefore
may
be
called
extraordinary
,
because
they
are
less
ordinary
than
the
common
Casualties
of
Mankind
,
as
Sickness
or
Accident
that
happens
to
this
or
that
individual
Person
promiscuously
;
yet
they
are
in
truth
no
more
extraordinary
,
than
a
cold
Winter
is
extraordinary
;
which
although
it
is
not
every
Day
,
nor
doth
it
happen
every
Year
possibly
in
an
equal
Degree
,
yet
it
is
no
extraordinary
thing
in
Nature
,
if
it
happens
once
in
5
,
or
10
,
or
20
Years
.
Having
therefore
considered
these
Correctives
in
the
inferior
Animal
Nature
,
I
shall
now
search
out
what
may
be
those
Correctives
,
that
may
be
applicable
to
the
Reductions
of
the
Generations
of
Mankind
to
an
Equability
,
or
at
least
to
keep
it
within
such
bounds
as
may
keep
it
from
surcharging
the
World
;
whereby
if
in
the
Period
of
2
,
or
3
,
or
4000
Years
it
may
grow
too
luxuriant
,
yet
it
may
in
probability
be
so
far
abated
,
as
may
allow
it
an
Increase
of
the
like
number
of
Years
to
attain
its
former
proportion
.
So
that
by
these
Prunings
there
may
be
a
consistency
of
the
Numbers
of
Mankind
,
with
an
eternal
succession
of
Individuals
.
Those
Reductions
that
may
be
supposed
effectual
for
these
Ends
,
and
such
as
the
course
of
Mankind
seem
to
have
had
great
Experiences
of
,
are
,
1.
Plagues
and
Epidemical
Diseases
:
2.
Famines
:
3.
Wars
and
Internecions
:
4.
Floods
and
Inundations
:
5.
Conflagrations
.
1.
Concerning
Plagues
and
Epidemical
Diseases
,
the
Histories
of
all
times
give
us
Accounts
of
the
great
Devastations
that
they
have
made
in
many
places
:
and
sometimes
it
hath
been
,
it
is
true
,
only
in
some
particular
Regions
or
Cities
,
but
at
other
times
it
hath
been
more
universal
;
and
although
at
the
same
time
,
in
some
Seasons
,
it
hath
not
universally
prevailed
,
yet
it
hath
gradually
and
successively
moved
from
place
to
place
.
The
ancient
Plagues
of
former
Ages
in
Forein
Parts
have
been
very
terrible
,
and
cut
off
multitudes
of
People
:
See
a
Collection
of
some
of
them
by
Dr
Hakewill
,
lib.
2.
sect.
3.
as
,
namely
,
That
Plague
in
Ethiopia
,
and
also
in
most
parts
of
the
Roman
Empire
,
in
the
Year
of
Christ
250
;
which
continued
15
Years
,
and
left
not
so
many
People
in
Alexandria
as
there
were
formerly
aged
Men
:
that
under
Justinian
,
in
Constantinople
,
and
the
parts
adjacent
;
wherein
there
dyed
10000
in
a
Day
:
that
in
Africa
,
whereby
according
to
Procopius
,
in
the
Country
of
Numidia
there
dyed
800000
Persons
:
that
in
Greece
,
under
Michael
Duca
;
which
so
prevailed
,
that
the
living
were
not
sufficient
to
bury
the
dead
:
and
that
in
Italy
,
in
the
Year
1359
,
whereby
there
were
not
left
ten
of
a
thousand
;
this
possibly
may
be
the
same
mentioned
by
Walsingham
,
but
referred
to
the
Year
of
Christ
1349
;
that
prevailed
over
the
World
,
beginning
in
the
Northern
and
Southern
parts
,
that
the
living
were
not
able
to
bury
the
dead
:
Existimabatur
à
pluribus
,
quod
vix
decima
pars
hominum
fuisset
relicta
ad
vitam
:
and
presently
after
followed
a
great
Murrain
of
Cattel
;
so
that
he
concludes
,
Tanta
ex
his
malis
miseria
secuta
est
,
quod
mundus
ad
pristinum
statum
redeundi
nunquam
postea
habuit
facultatem
.
Vide
Lipsium
de
Constantia
,
lib.
2.
cap.
23.
And
if
we
look
upon
our
own
Country
,
besides
those
great
Plagues
that
have
been
in
a
manner
universal
,
there
have
been
very
many
such
in
England
;
sometimes
more
general
,
sometimes
more
circumscribed
to
particular
Cities
or
places
:
As
that
Plague
in
the
North
parts
of
England
,
mentioned
by
Walsingham
in
the
beginning
of
R.
2.
that
in
a
manner
depopulated
those
Parts
:
that
mentioned
by
the
same
Author
,
Anno
7
H.
4.
whereby
there
dyed
in
one
Year
30000
in
London
(
which
was
considerable
then
,
considering
the
narrowness
of
the
City
in
those
days
,
comparatively
to
what
it
now
is
)
besides
the
great
desolation
it
made
in
the
Country
.
If
we
come
to
latter
Years
,
both
in
England
and
in
Forein
Parts
,
the
Observator
of
the
Bills
of
Mortality
before
mentioned
hath
given
us
the
best
Account
of
the
Number
that
late
Plagues
have
swept
away
;
for
Instance
,
In
London
,
|
Anno
Dom.
1592
,
|
of
the
Plague
|
11503
|
Anno
Dom.
1593
|
10662
|
Anno
Dom.
1603
|
30562
|
Anno
Dom.
1625
|
35400
|
Anno
Dom.
1636
|
10400
|
Anno
Dom.
1665
|
68596
|
We
have
also
Accounts
of
the
great
Devastations
made
by
the
Plague
in
late
Years
in
Forein
Parts
:
In
Amsterdam
,
between
1622
and
1664
|
84564
|
And
in
the
Year
1664
|
24148
|
Anno
1637
at
Prague
|
30000
|
Anno
1652
at
Cracovia
|
37000
|
Anno
1656
at
Naples
|
30000
|
Anno
1657
at
Genoa
|
70000
|
Anno
1619
at
Grand
Cairo
in
10
Weeks
|
73500
|
And
Leo
in
his
History
of
Africa
,
tells
us
,
that
the
Pestilence
is
so
hot
sometimes
in
that
City
,
that
there
dye
12000
almost
every
Day
;
and
Pliny
in
7.
Nat.
Hist.
cap.
50.
saith
that
the
Southern
Plagues
happen
most
in
the
Winter
,
and
move
Westward
,
according
to
the
course
of
the
Sun
;
which
some
have
observed
also
in
the
Northern
,
that
it
sometimes
held
a
gradual
Motion
,
and
for
the
most
part
Westward
;
as
in
1652
at
Cracovia
;
1653
at
Dantzick
;
1654
at
Copenhagen
;
1655
at
Amsterdam
,
and
other
Towns
in
the
Netherlands
;
1656
at
Naples
and
Rome
;
1657
at
Genoa
.
And
I
have
somewhere
read
,
that
in
Alexandria
in
Egypt
the
Plague
is
Anniversary
,
beginning
with
the
Rising
of
Nilus
,
which
is
about
the
17th
of
June
,
and
continueth
rising
40
Days
,
sometimes
12
,
sometimes
15
Cubits
,
and
in
its
greatest
excess
to
18
Cubits
,
and
as
many
Days
decreaseth
;
so
that
the
Plague
lasteth
80
Days
,
and
then
perfectly
ceaseth
with
the
full
Ebb
of
Nilus
.
So
that
upon
the
account
of
Plagues
,
and
extraordinary
Epidemical
Diseases
,
there
seems
to
be
a
great
Corrective
of
the
Redundance
and
Increase
of
Mankind
.
2.
Let
us
a
little
take
notice
of
Famines
,
which
though
they
have
not
been
of
late
times
much
observed
,
partly
because
of
the
great
Industry
of
Mankind
,
improving
and
increasing
the
Fruits
of
the
Earth
;
partly
by
those
Supplies
that
have
come
by
Sea
to
those
Countries
that
are
in
want
;
but
principally
by
the
goodness
of
God
,
in
lending
the
Children
of
Men
seasonable
Weather
,
and
fruitful
Seasons
,
and
prosperous
Influences
:
yet
in
former
times
they
have
been
very
grievous
,
and
destroyed
multitudes
of
People
.
Walsingham
in
the
Life
of
E.
2.
tells
us
of
so
severe
a
Famine
in
England
,
that
they
were
enforced
to
eat
Dogs
and
Horses
,
yea
and
stole
Children
and
eat
them
;
viz.
9
E.
2.
And
divers
other
Instances
our
own
Histories
give
us
of
other
great
Famines
in
this
and
other
Countries
.
Ordinarily
a
Famine
and
a
Plague
anciently
went
together
,
or
the
former
followed
upon
the
heels
of
the
Plague
,
by
reason
of
some
of
these
means
:
1.
Commonly
the
same
distemperature
of
the
Air
that
occasioned
the
Plague
,
occasioned
also
the
infertility
or
noxiousness
of
the
Soil
,
whereby
the
Fruits
of
the
Earth
became
either
very
small
,
or
very
unwholsom
:
As
it
happened
in
that
Famine
under
E.
2.
above
mentioned
,
in
so
much
that
the
Historian
tells
us
,
that
Medicinales
herbae
,
quae
levamen
languidis
conferre
solebant
,
per
Veris
intemperiem
&
Elementorum
inaequalitatem
,
contra
naturam
effectae
degeneres
,
virus
pro
virtute
reddebant
.
2.
Commonly
the
Plague
among
Men
was
accompanied
or
followed
with
a
Rot
or
Murrain
among
Cattel
,
whereby
the
flesh
of
Beasts
was
wanting
,
or
noxious
to
those
that
used
it
.
3.
Commonly
by
a
great
and
general
Mortality
or
Plague
the
Husbandmen
and
Labourers
were
so
diminished
,
that
there
wanted
People
to
gather
in
the
Harvest
,
or
Till
the
Ground
,
whereby
there
necessarily
ensued
a
Famine
:
And
oftentimes
by
a
kind
of
necessity
Famines
were
durable
,
the
Stock
being
exhausted
one
Year
,
left
little
for
the
supply
of
Tillage
,
Husbandry
,
or
Increase
for
the
next
.
And
as
Famine
was
anciently
the
Concomitant
or
Consequent
of
Plague
,
so
both
Plague
and
Famine
,
especially
the
latter
,
were
the
usual
Consequents
of
War
,
which
bring
with
it
Devastation
and
Destruction
,
and
a
general
intermission
of
that
Husbandry
and
Care
that
should
supply
it
.
The
terrible
Effects
of
Famine
,
and
the
great
Consumption
of
Mankind
that
is
occasioned
,
was
principally
1.
Of
the
Poor
,
who
upon
the
bare
increase
of
the
Price
of
Victuals
,
and
wanting
wherewith
to
buy
,
must
needs
occasion
their
starving
,
or
a
tumultuous
gaining
it
by
force
,
where
they
could
not
get
it
;
which
was
but
a
short
and
temporary
Relief
,
and
made
more
want
after
,
by
the
spoil
and
disorder
occasioned
thereby
.
2.
Of
numerous
Armies
,
who
being
brought
into
places
of
want
or
scarcity
without
due
Conduct
or
Provision
,
are
oftentimes
destroyed
in
a
Week
,
especially
in
close
and
long
Sieges
,
as
it
happened
in
Samaria
when
besieged
by
the
Assyrians
,
and
Jerusalem
when
besieged
by
the
Romans
,
wherein
more
dyed
by
the
Famine
than
by
the
Sword
.
So
that
Famines
as
well
as
Plagues
seem
to
give
a
great
Reduction
to
the
Numbers
of
Mankind
.
3.
A
few
words
may
serve
concerning
Wars
,
which
are
so
frequent
,
and
bring
so
great
a
Desolation
upon
Mankind
,
that
it
seems
to
equal
that
allay
of
the
Excesses
of
Brutes
,
Fishes
,
Birds
,
and
Insects
,
by
the
other
Beasts
,
Birds
,
or
Fishes
of
prey
;
and
the
rather
,
because
many
if
not
all
the
considerable
Parts
of
the
World
are
some
Years
at
it
,
though
it
may
be
some
Ages
free
from
Pestilences
and
Famines
(
other
than
such
as
are
consequences
of
War
)
but
in
no
Age
nor
Year
of
the
World
hath
it
been
quiet
from
Wars
,
and
those
calamitous
consequences
thereof
,
at
least
in
some
considerable
parts
of
the
World
.
It
would
be
endless
,
and
indeed
Morally
impossible
,
to
give
an
Account
of
the
Numbers
of
People
and
Armies
that
have
been
cut
off
by
Wars
,
especially
on
the
side
of
the
Conquered
.
Some
few
Instances
may
give
some
kind
of
Estimate
herein
.
Diodorus
Siculus
in
his
third
Book
tells
us
,
that
Ninus
in
his
Preparation
against
the
Bactrians
gathered
an
Army
of
1700000
Foot-men
,
200000
Horse-men
,
10600
Chariots
:
that
Zoroastres
his
Army
consisted
of
400000
,
who
in
the
first
Conflict
prevailed
,
and
killed
40000
,
but
were
afterwards
wholly
destroyed
;
so
that
probably
in
that
War
there
fell
no
less
than
400000
Men
:
Darius
Hystaspis
in
the
Battel
of
Marathron
,
whither
he
came
with
an
Army
of
600000
,
lost
in
one
Battel
200000
:
his
Successor
Xerxes
went
into
Greece
with
an
Army
,
according
to
some
,
consisting
in
the
whole
number
of
it
and
its
Appendices
,
of
five
Millions
,
those
that
spake
most
sparingly
,
of
above
one
Million
;
all
which
within
the
space
of
five
Years
were
in
effect
wholly
lost
.
Vide
Lips
.
de
Constant.
lib.
2.
cap.
21
,
22
,
24.
Alexander
destroyed
the
Army
of
Darius
,
consisting
of
a
Million
of
Men
,
the
greatest
part
whereof
fell
by
the
Sword
:
and
Pliny
in
his
7th
Book
of
his
Natural
History
,
Cap.
15.
tells
us
,
that
Julius
Caesar
,
and
his
Armies
in
the
time
of
His
Command
,
killed
1192000
persons
,
besides
those
that
he
slew
in
the
Civil
Wars
:
And
if
by
the
Estimate
of
that
one
Man
,
we
might
make
a
Calculation
of
those
that
were
slain
by
the
Assyrian
,
Babylonian
,
Persian
,
and
Grecian
Monarchies
,
by
Cyrus
,
Darius
,
Astyages
,
Alexander
and
his
succeeding
Captains
;
by
Marius
,
Sylla
,
Pompey
,
Vespasian
,
and
the
succeeding
Roman
Emperors
;
by
Tamberlane
and
the
Scythians
;
by
the
Goths
,
Vandals
,
Turks
,
Tartars
,
Muscovites
,
Persians
,
Moors
,
and
Christians
;
by
the
Wars
in
this
little
Spot
of
England
;
by
the
late
Wars
in
France
,
Spain
,
Germany
;
by
the
Spaniards
in
the
West
Indies
,
the
numbers
of
Internecions
and
Slaughters
would
exceed
all
Arithmetical
Calculation
.
So
that
it
should
seem
,
there
needed
no
other
Reductive
of
the
Numbers
of
Men
to
an
Equability
,
than
the
Wars
that
have
happened
in
the
World
.
And
although
Wars
are
in
a
great
measure
accidental
,
or
at
least
proceed
in
a
great
measure
from
the
Wills
of
Men
,
their
Pride
,
Ambition
,
impatience
of
Injuries
,
affectation
of
Dominion
,
mutual
Jealousies
and
Fears
of
the
Potency
of
each
other
,
and
oftentimes
accidental
Emergencies
and
Occurrences
;
yet
it
seems
,
that
abstracting
from
all
these
Occasions
,
Wars
seem
to
be
in
a
manner
a
Natural
Consequence
of
the
over-plenitude
and
redundancy
of
the
Number
of
Men
in
the
World
:
And
so
by
a
kind
of
congruity
and
consequence
,
morally
necessary
when
the
World
grows
too
full
of
Inhabitants
,
that
there
is
not
room
one
by
another
;
or
that
the
common
Supplies
which
the
World
should
afford
to
Mankind
begin
to
be
too
few
,
too
strait
,
or
too
narrow
for
the
Numbers
of
Men
;
that
natural
propension
of
Self-love
,
and
natural
principle
of
Self-preservation
will
necessarily
break
out
into
Wars
and
Internecions
,
to
make
room
for
those
that
find
themselves
straitned
or
inconvenienced
.
So
that
as
when
the
Channel
of
a
River
is
over-charged
with
Water
more
than
it
can
deliver
,
it
necessarily
breaks
over
the
Banks
to
make
it self
room
;
or
when
the
very
Brutes
or
Animals
find
themselves
oppressed
and
straitned
in
their
provisions
and
supplies
,
by
the
redundance
of
their
numbers
,
one
necessarily
preys
upon
another
,
or
destroys
another
to
preserve
it self
:
So
Wars
among
Mankind
are
a
kind
of
necessary
Consequence
of
Redundance
of
Mankind
,
and
will
by
a
kind
of
Natural
necessity
make
it self
room
,
and
give
it self
ease
by
the
destruction
of
others
,
if
it
can
get
power
and
opportunity
to
do
it
:
And
consequently
there
seems
to
be
no
fear
of
the
surcharge
of
the
World
with
Mankind
,
because
there
is
this
natural
and
necessary
Remedy
at
hand
;
the
very
Redundance
it self
of
Mankind
seeming
by
a
natural
consecution
to
yield
and
subminister
this
Remedy
,
for
its
Reduction
and
Equation
.
As
in
a
redundance
of
Humors
in
the
Body
,
the
most
lively
and
active
do
naturally
thrust
out
those
that
are
weaker
or
noxious
,
to
make
room
for
themselves
:
or
as
Bees
swarm
to
get
new
habitations
,
when
they
are
so
increased
that
their
Hives
will
not
hold
them
.
4.
Concerning
the
Fourth
,
and
also
,
inclusively
the
Fifth
Corrective
of
the
Excess
of
Mankind
,
namely
,
Inundations
and
Conflagrations
.
Those
that
have
been
Observers
of
things
in
Nature
and
Histories
of
former
times
,
have
given
us
Instances
of
two
kinds
of
Mutations
in
this
Terrestrial
Globe
of
Earth
and
Waters
:
some
that
are
more
ordinary
,
and
of
less
moment
,
and
of
such
various
have
been
in
the
World
;
such
are
those
mentioned
especially
by
Pliny
in
his
Natural
History
,
lib.
2.
cap.
85.
&
seqq
.
some
places
severed
from
the
Continent
by
the
interruption
of
the
Sea
;
thus
he
tells
us
that
Sicily
was
divided
from
Italy
,
Cyprus
from
Syria
,
Euboea
from
Boeotia
,
Atlantis
and
Macris
from
Euboea
,
Bosticum
from
Bythinia
;
and
some
have
thought
,
though
perhaps
upon
very
small
evidence
,
that
England
and
France
were
sometimes
one
Continent
,
and
divided
by
the
interruption
of
the
Sea
;
and
Spain
from
Africa
.
Again
,
some
Cities
and
Countries
swallowed
up
by
the
Sea
;
as
Pirrha
and
Antissa
,
Elis
and
Buta
,
half
the
City
of
Tyndaris
in
Sicily
,
and
30
Miles
of
the
Island
Cea
,
with
a
great
destruction
of
Men
and
Cattel
:
some
Countries
wholly
swallowed
up
and
drowned
in
the
Sea
;
as
Acarnania
,
Achaia
,
part
of
Europe
and
Asia
in
Propontis
:
but
above
all
,
that
great
Island
of
Atlantis
,
supposed
by
Plato
in
his
Timaeus
to
be
greater
than
Lybia
and
Asia
,
swallowed
up
in
the
Atlantick
Ocean
,
to
which
it
gives
its
denomination
:
but
Plato
is
oftentimes
so
Poetical
,
that
we
can
hardly
tell
where
he
means
in
earnest
.
But
on
the
other
side
,
many
times
the
Sea
by
a
certain
recompence
makes
new
room
for
the
Inhabitants
of
the
World
,
sometimes
by
producing
notable
Islands
;
thus
the
same
Pliny
tells
us
that
Delos
,
Rhodes
,
Anaphe
,
Nea
,
Thera
,
and
Teresia
,
Hiera
,
Automate
,
Thia
were
produced
.
Again
,
the
Sea
hath
deserted
vast
Tracts
of
Ground
in
divers
places
,
and
left
them
dry
Land
,
as
is
related
by
Aristotle
in
the
second
of
his
Meteors
,
Cap.
14.
and
by
Pliny
in
a
great
measure
,
out
of
him
and
Herodotus
.
Thus
considerable
quantities
of
Land
were
left
by
the
Sea
at
Ephesus
,
at
Ambracia
and
other
Parts
;
and
that
a
very
great
part
of
Egypt
,
namely
,
that
called
Delta
is
but
the
accretion
of
Nilus
,
and
was
sometime
covered
with
Water
:
and
according
to
the
conjecture
of
Herodotus
,
the
Sea
possessed
Memphis
and
a
great
part
of
Egypt
,
to
the
Mountains
of
Ethiopia
.
But
these
are
but
Conjectures
of
the
Historian
,
of
what
might
be
in
some
thousand
Years
before
he
was
born
.
Aristotle
indeed
supposeth
,
that
the
City
Thebes
and
the
adjacent
Parts
,
were
all
that
were
habitable
in
Egypt
in
the
time
of
Homer
,
because
he
makes
no
mention
of
Memphis
.
But
these
smaller
Vicissitudes
,
and
mutual
borrowings
and
payments
between
the
Earth
and
Sea
,
are
not
those
Mutations
which
so
much
contribute
to
the
Reduction
of
Mankind
;
partly
,
because
they
are
gradual
and
give
Men
opportunity
to
escape
;
and
partly
because
they
are
not
such
Devastations
as
may
be
pares
huic
negotio
(
unless
we
believe
that
wonderful
swallowing
up
of
the
vast
Island
,
or
rather
Continent
of
Atlantis
,
)
and
partly
because
the
Sea
,
which
commonly
gives
in
one
place
what
it
takes
in
another
,
and
so
makes
room
for
the
Inhabitants
of
the
World
in
compensation
of
what
it
takes
.
2.
Therefore
I
come
to
those
greater
supposed
Correctives
,
namely
,
1.
Floods
and
Inundations
:
2.
Incendia
,
Burnings
;
and
again
,
both
,
or
either
of
those
are
also
varied
,
according
to
the
Opinions
of
some
of
the
Ancients
.
1.
They
are
either
such
as
were
all
at
one
time
,
and
did
wholly
overwhelm
and
confound
this
lower
World
:
or
2.
They
are
such
as
did
not
wholly
dissolve
the
lower
Word
,
or
put
a
period
to
all
things
living
therein
.
Again
,
the
former
Opinion
that
held
these
Cataclysms
and
Empyroses
universal
,
was
such
,
as
either
held
that
it
put
a
total
Consummation
unto
things
in
this
lower
World
,
especially
that
of
Conflagration
:
Or
else
such
,
as
though
it
quite
for
the
present
confounded
the
Face
of
things
,
especially
in
this
inferior
World
;
yet
it
was
but
preparative
to
a
new
Formation
of
things
,
wherein
all
things
would
be
put
into
better
Order
,
till
in
process
of
time
they
again
degenerate
,
and
so
were
to
receive
another
Purgation
by
Fire
or
Water
,
according
to
the
fatal
Vicissitudes
to
which
the
World
is
subject
:
And
they
suppose
,
that
these
successive
unmaking
and
making
again
of
the
World
(
not
unlike
the
Suppositions
of
Anaxagoras
or
Empedocles
)
were
Eternal
,
and
should
eternally
continue
in
this
Vicissitude
;
that
the
last
Destruction
of
the
World
was
by
Water
,
and
that
which
is
to
succeed
is
by
Fire
:
And
this
was
for
the
most
part
the
Opinion
of
the
Stoicks
,
whereof
Lipsius
in
his
second
Book
de
Physiologia
Stoicorum
,
cap.
21
,
22
,
&c.
hath
given
us
a
large
Account
,
out
of
Seneca
especially
,
and
others
which
are
not
necessary
to
be
repeated
;
and
the
rather
,
because
they
do
suppose
that
Mankind
is
neither
Eternal
nor
Perpetual
,
according
to
the
course
of
Natural
Generation
:
For
these
mighty
Concussions
of
Nature
,
especially
that
of
the
Universal
Conflagration
,
puts
an
end
to
all
the
Race
of
Mankind
and
all
living
Bodies
;
though
in
the
Redintegration
of
the
World
after
these
Destructions
there
is
also
a
Re-production
of
Mankind
,
but
not
by
the
ordinary
method
of
Propagation
as
now
.
Again
,
as
to
those
others
that
held
also
certain
Periodical
Cataclysms
and
Conflagrations
,
yet
they
held
them
not
to
be
Universal
,
nor
any
Universal
Dissolution
or
Destruction
of
the
inferior
World
thereby
;
but
they
were
such
as
were
great
and
notable
Devastations
,
sometimes
in
one
part
of
the
Earth
,
sometimes
in
another
;
either
by
certain
Rotations
,
or
at
least
in
some
places
more
than
in
other
,
acocrding
to
the
accommodation
or
disaccommodation
of
them
to
such
Calamities
:
As
the
Vallies
and
lower
grounds
were
more
subject
to
devastation
by
Floods
,
so
the
more
Mountainous
parts
were
more
subject
to
the
desolations
by
Fire
and
Conflagrations
.
Plato
,
who
seems
very
uncertain
and
unsetled
in
his
Philosophy
,
seems
yet
to
agree
with
this
partial
kind
of
exhausting
the
numbers
of
Men
and
Brutes
,
by
such
partial
Floods
and
Conflagrations
.
In
his
third
Book
of
Dialogues
,
de
Legibus
,
he
gives
us
an
Account
of
various
Methods
of
the
Declinations
of
Civil
Societies
,
and
of
those
Laws
and
Customs
,
Arts
and
Sciences
in
several
parts
of
the
World
:
and
again
,
how
and
by
what
degrees
they
have
been
repaired
and
recovered
;
the
means
whereof
he
assigns
not
only
to
be
Wars
and
Epidemical
Diseases
,
but
great
Floods
and
Conflagrations
,
which
,
together
with
those
of
Aristotle
relating
thereunto
,
I
shall
transcribe
out
of
the
Latin
Translation
,
because
perchance
more
significant
than
the
English
,
though
not
so
significant
as
the
Language
wherein
they
wrote
.
And
this
I
do
intend
to
transcribe
more
largely
,
because
they
seem
to
contain
the
full
declaration
of
the
Instances
of
this
nature
.
He
tells
us
therefore
in
the
beginning
of
his
third
Book
de
Legibus
;
Multos
hominun
interitus
ex
diluviis
,
morbis
,
aliísque
permultis
,
olim
accidisse
,
ex
quibus
pauci
homines
superstites
fuerunt
.
Again
:
Eos
qui
cladem
tum
evaserunt
(
scilicet
ex
diluviis
)
montanos
quosdam
pastores
fuisse
,
in
montium
cacuminibus
pauca
semina
ad
propagandum
genus
humanum
conservata
:
atqui
necesse
est
eos
aliarum
artium
fuisse
expertes
,
campestres
autem
&
maritimae
urbes
funditus
illo
tempore
perierunt
.
Instrumenta
igitur
omnia
,
&
quaecunque
artium
sive
ad
disciplinam
civilem
sive
ad
facultatem
aliam
pertinentium
,
extabant
inventa
,
concidisse
illis
temporibus
.
And
afterwards
:
Ex
ea
itaque
devastatione
magnam
terribilémque
humanis
in
rebus
desolationem
tunc
accidisse
arbitramur
;
fertilium
agrorum
magnitudinem
desertam
,
caeterísque
animalibus
corruptis
,
vix
boum
caprarúmque
genus
,
&
illud
quidem
rarum
relictum
fuisse
,
quibus
pascendis
tunc
homines
vitam
agebant
;
civitatis
verò
&
disciplinae
civilis
&
legum
memoriam
quidem
nullam
fuisse
putamus
.
Tempore
igitur
progrediente
,
&c.
genere
hominum
multiplicato
,
ad
eum
quem
nunc
videmus
habitum
provecta
omnia
sunt
.
Again
,
the
same
Plato
though
in
his
Timaeus
he
gives
us
an
Account
of
the
Origination
of
Mankind
,
yet
he
supposeth
that
a
vast
Period
interceded
between
that
Origination
and
the
Age
wherein
he
lived
;
and
within
the
compass
of
that
Period
,
that
there
happened
very
great
and
very
many
vicissitudes
of
Floods
and
Conflagrations
in
this
inferior
World
,
whereby
the
state
of
things
here
was
variously
altered
,
and
the
Numbers
of
Mankind
and
Animals
corrected
and
reduced
at
several
times
to
small
proportions
,
only
sufficient
to
replenish
the
World
,
until
such
time
as
its
Excess
and
Increase
received
again
a
like
Correction
or
Reduction
,
by
the
like
Revolutions
of
Floods
and
Conflagrations
,
though
still
without
a
total
destruction
of
the
Species
.
In
this
Book
he
gives
us
a
personated
Discourse
between
Solon
and
an
Egyptian
Priest
,
who
after
some
discourse
of
the
Antiquity
of
Athens
,
the
Priest
tells
him
;
Vos
Graeci
semper
pueri
estis
,
nec
quisquam
è
Graecia
senex
,
quia
juvenis
semper
vobis
est
animus
,
in
quo
nulla
est
ex
vetustatis
commemoratione
prisca
opinio
,
nulla
cana
scientia
:
Nam
quod
apud
vos
fertur
Phaetontem
quondam
Solis
filium
currus
ascendisse
paternos
,
nec
patris
aurigatione
servata
,
exussisse
terrena
,
ipsúmque
flammis
coelestibus
conflagrasse
;
quamvis
fabulosum
videatur
,
verum
quodammodo
esse
putandum
est
:
Fit
enim
longo
temporis
intervallo
coelestis
circuitus
permutatio
quaedam
,
quam
inflammationis
vastitas
necessario
sequitur
:
tunc
hi
qui
edita
incolunt
loca
magis
pereunt
quam
mari
fluviísque
vicini
.
Nobis
prorò
Nilus
cum
in
plerisque
rebus
nobis
salutaris
est
,
tum
hujusmodi
à
nobis
arcet
exitium
.
Quando
verò
Dii
aquarum
colluvione
sordes
terrarum
diluunt
,
pastores
ovium
atque
bubulci
qui
juga
montium
habitant
,
periculum
illud
evadunt
;
vestrae
autem
civitates
in
planitie
sitae
,
impetu
fluminum
ad
mare
rapiuntur
:
Sed
in
nostra
regione
neque
tunc
,
neque
alias
unquam
aqua
in
agros
supernè
descendit
;
contra
verò
sursum
è
visceribus
terrae
scaturit
:
quamobrem
antiquissimarum
rerum
apud
nos
monumenta
servantur
.
Proinde
,
ubicunque
nec
imbrium
tempestas
nimia
,
nec
incendium
ingens
contingit
,
licèt
alias
plures
,
alias
pauciores
,
semper
tamen
homines
sunt
.
Quaecunque
verò
sive
à
nostris
,
sive
à
vestris
,
sive
aliis
nationibus
gesta
sunt
memoratu
digna
,
modo
ad
aures
nostrorum
pervenerunt
,
nostris
in
templis
descripta
servantur
.
Apud
vos
quidem
&
alias
gentes
res
gestae
nuper
literis
monumentísque
traduntur
,
sed
certis
temporum
curriculis
illuvies
immensa
coelitus
omnia
populatur
;
ideo
qui
succedunt
,
&
literis
&
Musis
orbati
sunt
:
quo
fit
,
ut
quasi
juvenes
iterum
sitis
,
&
rudes
,
praeteritarum
rerum
omnium
prorsus
ignari
.
Nam
&
ea
ipsa
quae
modo
ex
vestris
historiis
recensentur
,
à
fabulis
puerilibus
parum
distant
;
primò
,
quod
unius
tantum
inundationis
memineritis
,
cum
multae
praecesserint
;
deinde
,
quod
genus
majorum
vestrorum
in
regione
vestra
clarissimum
ignoretis
:
ex
quo
,
tu
,
&
Athenienses
cateri
nati
estis
,
exiguo
semine
quondam
publicae
cladi
superstite
:
quod
propterea
vos
latuit
,
quia
superstites
illi
eorúmque
posteri
,
literarum
usu
multis
seculis
caruerunt
.
Then
he
tells
him
of
the
Building
of
Athens
by
the
Goddess
Athena
,
9000
Years
since
,
ex
terra
&
Vulcano
accipiens
semina
:
the
great
Wars
between
them
and
the
Inhabitants
of
the
vast
Island
Atlantis
,
greater
than
Lybia
and
Asia
:
the
swallowing
up
of
that
Island
by
an
Earthquake
,
Jugíque
unius
diei
&
noctis
illuvione
.
Afterwards
Timaeus
begins
,
and
proceeds
with
his
Narrative
touching
the
Production
of
the
Universe
,
and
therein
particularly
of
Mankind
,
which
I
shall
have
occasion
hereafter
to
mention
.
Thus
this
great
Master
seems
to
countenance
the
Supposition
of
the
vicissitudes
of
Conflagrations
and
Floods
,
especially
of
the
latter
,
certis
temporum
curriculis
;
and
thereby
the
excessive
multiplication
of
Mankind
corrected
,
and
the
vicissitudes
of
Arts
and
Laws
interrupted
,
lost
,
restored
,
and
repaired
:
Only
he
supposeth
Egypt
free
from
those
Floods
and
Conflagrations
;
though
it
seems
necessary
;
that
if
Inundations
prevailed
in
Greece
and
those
upper
Countries
,
Egypt
,
that
seems
to
lye
much
lower
,
could
not
easily
escape
them
,
though
they
have
no
Rain
that
might
occasion
them
.
But
the
Priest
mingles
some
strange
and
improbable
Stories
with
his
Supposition
of
those
Vicissitudes
.
Aristotle
the
Scholar
of
Plato
differed
much
from
his
Master
:
1.
In
his
manner
of
writing
,
which
was
much
more
steady
and
severe
than
the
Writings
of
Plato
,
who
mingled
Poetical
Fancies
with
the
things
he
delivered
,
and
seems
very
uncertain
and
unresolved
in
most
things
of
great
importance
.
2.
In
his
Position
;
for
Plato
seems
not
to
hold
at
least
the
Elementary
World
Eternal
,
though
very
Ancient
:
But
Aristotle
,
following
rather
the
Opinion
of
Ocellus
Lucanus
,
and
not
being
able
to
digest
those
many
difficulties
he
found
in
the
Hypotheses
of
the
Inception
of
the
World
,
supposeth
it
Eternal
,
and
an
eternal
consistency
in
the
state
it
now
stands
;
but
not
without
some
partial
,
successive
and
periodical
Changes
in
the
Elementary
World
.
And
therefore
in
this
Supposition
of
the
successive
partial
Floods
or
Inundations
,
and
Conflagrations
,
whereby
great
Changes
happen
,
and
a
fair
Corrective
and
Reduction
of
the
Excess
of
Mankind
,
he
much
agrees
with
Plato
.
And
he
gives
us
a
large
and
learned
Account
of
his
Judgment
herein
,
Lib.
1.
Meteor
.
cap.
14.
in
these
Words
;
Eadem
terrae
loca
neque
semper
fluida
,
neque
semper
arida
sunt
,
sed
pro
fluminum
ortu
aut
defectu
,
faciem
mutant
suam
:
Quamobrem
diversitas
inter
Mare
&
Continentem
existit
,
nec
perpetuo
alia
pro
Continenti
,
alia
pro
Mari
habentur
;
sed
ubi
terra
aliquando
patuit
,
mare
superfunditur
;
&
ubi
nunc
mare
,
terra
exaggerabatur
.
Suspicaríque
debemus
,
haec
omnia
ita
fieri
ordine
quodam
&
ambitu
;
horum
autem
principium
causáque
existit
,
quod
interiores
quoque
telluris
partes
,
perinde
atque
animantium
plantarúmque
corpora
,
juventutem
atque
senectutem
habeant
.
Verum
istis
haec
per
partem
subire
nequaquam
contingit
,
sed
simul
totum
javenescat
aut
senescat
necesse
est
:
Terrae
particulatim
hoc
idem
ob
frigus
&
calorem
accidit
;
haec
igitur
accrescere
simul
ac
decrescere
propter
Solis
calorem
conversionémque
assolent
.
Then
he
proceeds
to
shew
,
how
that
successively
some
parts
of
the
Earth
grow
moorish
or
watrish
,
others
dry
,
where
it
becomes
barren
;
Fountains
and
Rivers
decay
,
and
sometimes
break
out
in
other
places
;
that
this
makes
Changes
in
the
Sea
and
Land
.
At
quia
omnis
quae
circa
terram
fit
generatio
non
nisi
successione
&
tempore
,
respectu
vitae
nostrae
quam
longo
,
fieri
solet
,
ista
nobis
haudquaquam
advertentibus
fiunt
.
Atque
prius
universae
gentes
intereunt
pereúntque
,
quàm
horum
mutatio
ab
initio
ad
finem
usque
memoriâ
teneri
queat
:
Maximas
itaque
celerrimásque
clades
praelia
advehunt
,
alias
morbi
,
nonnullas
sterilitates
;
&
hae
quasdam
statim
magnas
,
quasdam
lentas
adeò
,
ut
talium
quoque
gentium
transmigrationes
nos
lateant
,
propterea
quod
alii
regionem
deserant
,
alii
eo
usque
sustinent
,
quoad
nullam
amplius
multitudinem
alere
regio
queat
.
Inter
primam
igitur
novissimámque
loci
derelictionem
,
tempora
interveniant
adeò
longa
par
est
,
ut
nemo
meminisse
possit
;
imò
incolumibus
etiamnum
hisoe
qui
remanserint
,
longi
temporis
injuriâ
oblivio
irrepserit
.
Eodem
autem
modo
latere
existimandum
est
quando
primùm
singuli
populi
,
quae
permutata
essent
&
arida
à
palustribus
aquosísve
facta
,
inhabitare
coeperint
.
Then
he
gives
Instance
in
Egypt
;
Etenim
locus
ille
totáque
regio
,
quae
fluminis
tantum
invectu
nata
est
,
semper
aridior
fieri
videtur
:
That
all
the
Ostia
Nili
,
except
one
,
were
made
by
Art
,
and
not
by
the
River
:
That
anciently
Egypt
was
no
more
but
the
City
of
Thebes
;
which
he
proves
out
of
Homer
;
shews
,
that
in
the
time
of
Troy
that
part
of
Greece
inhabited
by
the
Argivi
was
Marish
,
and
had
but
few
Inhabitants
,
but
now
become
fruitful
and
populous
:
That
part
of
Greece
inhabited
by
the
Miceni
was
fruitful
and
populous
,
now
become
barren
.
Quod
igitur
in
isto
loco
,
qui
parvus
,
accidit
,
hoc
idem
etiam
circa
loca
magna
accidere
censeamus
oportet
.
That
there
is
no
cause
to
conceive
the
Sea
less
than
formerly
;
for
though
some
places
sometimes
covered
with
Water
,
are
added
to
the
Continent
,
yet
in
other
places
the
Sea
hath
gained
upon
the
Land
.
Attamen
hujusce
rei
causa
ad
mundi
generationem
haudquaquam
referenda
;
ridiculum
enim
foret
ob
parvas
brevésque
mutationes
Universum
moveri
asserere
.
Porrò
,
Terrae
moles
atque
magnitudo
ad
totum
Coelum
nihil
profectò
est
.
Verum
horum
omnium
causam
existimemus
oportet
,
quod
ut
elapsis
certis
temporum
spatiis
,
inter
anni
tempora
hyems
;
ita
magno
quodam
circuitu
hyems
magna
,
&
imbrium
excessu
sieri
solet
:
at
hic
non
semper
eisdem
in
locis
efficitur
,
sed
perinde
ut
vocatum
dilivium
quod
tempore
Dencalionis
accidit
;
etenim
hoc
circa
Graeciam
maximè
,
&
eam
potissimam
partem
quam
antiquam
Hellada
vocitant
,
factum
est
,
&c.
Cum
autem
necesse
sit
quandam
mutationem
esse
Universi
,
non
tamen
ortum
&
interitum
;
siquidem
ipsum
maneat
necesse
est
non
semper
eadem
loca
mari
,
aut
amnibus
humectari
atque
siccescere
,
quod
reipsa
quae
fieri
solet
liquidò
constat
.
And
concludes
,
That
Egypt
,
Cujus
homines
antiquissimos
esse
diximus
,
is
nothing
but
a
Production
of
the
River
Nilus
,
that
is
lower
than
the
Red
Sea
;
and
therefore
that
Sesostris
and
Darius
gave
over
that
Attempt
of
cutting
the
Neck
of
Land
between
the
Red
Sea
and
Egypt
,
for
fear
of
drowning
that
Country
:
That
the
Lake
Moeotis
is
shallower
,
and
not
able
to
bear
Ships
of
that
burthen
as
it
did
60
Years
before
,
by
reason
of
the
Slime
carried
thither
,
which
will
in
time
dry
it
up
:
That
Lakes
grow
by
the
exaggeration
of
Sand
by
the
Sea
,
which
Lakes
in
time
grow
dry
:
That
Tanais
or
Nilus
and
all
other
Rivers
were
sometime
dry
Land
,
and
did
not
run
where
now
they
do
.
At
verò
si
amnes
habent
ortum
&
occasum
,
nec
semper
eadem
terrae
loca
scatent
aquis
,
ipsum
quoque
mare
simili
modo
mutari
oportet
,
quod
cum
assiduè
alia
deserat
,
alia
invadat
,
patet
universae
terrae
tractus
eosdem
hos
Mare
,
illos
Continentem
non
esse
,
sed
tempore
cuncta
permutari
.
I
have
mentioned
these
places
of
these
Masters
of
Learning
and
Reason
the
more
at
large
,
not
only
because
they
herein
give
the
sharpest
Objections
against
the
necessity
of
a
Temporary
Beginning
of
Mankind
,
by
applying
these
Suppositions
as
Correctives
or
Reductions
of
the
excess
of
the
Generation
of
Men
and
Animals
;
but
also
they
do
discover
herein
some
things
that
are
useful
in
this
Inquiry
:
For
Instance
,
1.
It
appears
hereby
that
the
Inventions
of
Arts
,
Sciences
,
and
Laws
might
be
far
more
ancient
than
those
times
that
Historians
gave
for
their
Invention
:
for
they
might
be
in
other
Places
or
Ages
,
and
either
by
a
successive
rotation
brought
from
one
place
to
another
;
or
if
they
were
lost
,
yet
succession
of
Ages
might
retrive
new
Discoveries
of
them
again
.
2.
We
have
a
plain
detection
of
the
means
whereby
possibly
the
American
People
might
have
their
deduction
from
the
Europeans
or
Asiaticks
;
because
it
is
not
impossible
but
the
Continents
might
be
in
some
Ages
or
other
contiguous
,
though
now
disjoyned
by
the
mutations
of
the
situations
of
Seas
;
though
the
certain
times
of
those
Changes
are
not
transmitted
by
History
to
our
Age.
3.
That
the
ancient
Histories
of
things
,
by
Depopulations
,
Wars
,
Famines
,
Inundations
,
Transmigrations
of
People
,
and
other
Accidents
may
be
lost
in
after
Ages
,
which
possibly
in
former
Ages
might
be
known
,
and
some
Monuments
thereof
than
extant
,
which
are
now
obliterated
and
forgotten
.
Thus
far
concerning
these
Reductives
by
Inundations
and
Conflagrations
,
out
of
the
Princes
of
the
Academical
and
Peripatetical
Philosophers
:
We
shall
find
the
like
Suppositions
frequently
among
the
Stoicks
,
Seneca
may
be
an
Instance
for
all
that
Sect
,
only
these
vary
from
the
former
:
for
although
they
do
with
the
former
admit
and
instance
in
temporary
and
partial
Inundations
by
Earthquakes
and
other
Accidents
,
de
quibus
vide
Senecam
.
l.
3.
Nat.
Quaest.
de
Terrae
motu
:
yet
these
go
farther
,
and
suppose
Universal
Deluges
and
Conflagarations
,
which
will
quite
alter
the
whole
Frame
of
this
lower
World
,
and
the
whole
Face
thereof
.
See
the
Rhetorical
Description
thereof
,
Senec.
in
sine
lib.
3.
Nat.
Quaest.
Qua
ratione
inquis
?
Eadem
qua
conflagratio
futura
est
;
utrumque
fit
cum
Deo
visum
ordiri
meliora
,
vetera
finire
.
Aqua
&
ignis
terrenis
dominatur
;
ex
his
ortus
,
ex
his
interitus
.
And
out
of
Berosus
assigns
the
Times
and
Periods
of
these
Universal
Deluges
and
Conflagrations
:
Arsura
enim
terrena
,
quando
omnia
sidera
quae
nunc
diversos
agunt
cursus
in
Cancrum
convenerint
,
sic
sub
eodem
posita
vestigio
ut
recta
linea
exire
per
omnes
omnium
possit
:
Inundationem
futuram
cum
eadem
siderum
turba
in
Capricornum
convenerit
;
illìc
solstitium
,
hîc
bruma
confinitur
.
But
yet
he
supposeth
a
Restitution
of
the
World
after
these
Destructions
:
Nec
ea
semper
licentia
undis
erit
,
sed
peracto
exitio
humani
generis
,
extinctísque
pariter
feris
in
quarum
homines
ingenia
transierant
,
iterum
aquas
terra
sorbebit
;
natura
pelagus
stare
,
aut
intra
terminos
furere
coget
,
rejectus
è
nostris
sedibus
in
sua
secreta
pelletur
Oceanus
,
antiquus
ordo
revocabitur
:
omne
ex
integro
animal
generabitur
,
dabitúrque
terris
homo
inscius
scelerum
,
&
melioribus
auspiciis
natus
:
sed
illis
quoque
innocentia
non
durabit
nisi
dum
novi
sunt
,
citò
nequitia
subrepit
;
virtus
difficilis
inventu
est
,
rectorem
ducémque
desiderat
;
etiam
sine
magistro
vitia
discuntur
.
I
shall
spare
mentioning
any
more
to
this
purpose
,
though
many
more
Instances
may
be
given
out
of
the
Philosophers
of
all
Sects
,
and
Poets
,
as
Ovid
and
others
.
Only
I
shall
subjoyn
these
two
Inquiries
,
and
so
conclude
this
Objection
.
1.
Whence
it
is
that
these
Ancients
had
these
Conjectures
touching
these
Floods
and
Conflagarations
,
so
as
to
frame
them
into
an
Hypothesis
either
for
the
Castigation
of
the
Excesses
of
Generation
,
as
Aristotle
and
Plato
;
or
to
the
total
Dissolution
thereof
,
as
the
Stoicks
;
and
the
means
that
wrought
this
Perswasion
seem
to
be
these
:
1.
The
things
that
seem
to
prevail
with
the
Academicks
and
Peripateticks
for
these
Partial
Floods
and
Conflagrations
,
seem
to
be
those
dark
and
obscure
Histories
of
the
things
of
that
nature
which
had
twice
before
happened
in
Greece
:
Namely
,
for
Floods
,
the
Tradition
of
the
Diluvium
Ogygium
,
or
Diluvium
antiquius
,
which
is
supposed
by
Chronology
to
be
under
Ogyges
King
of
Attica
,
about
1000
Years
before
the
first
Olympiad
;
about
248
Years
before
the
Flood
of
Deucalion
in
Thessaly
;
about
532
after
the
General
Flood
in
the
time
of
Noah
;
and
about
the
2951
Year
of
the
Julian
Period
,
and
of
the
World
2187
,
though
there
is
some
variation
among
the
Computations
of
Chronologers
.
This
was
a
Partial
Flood
,
as
it
seems
,
in
Attica
,
part
of
Greece
.
2.
Diluvium
Deucalionis
,
which
was
also
Partial
,
and
about
248
Years
after
the
former
,
in
the
time
of
Cecrops
first
King
of
Athens
,
or
as
others
,
in
the
time
of
Cranaus
his
Son
:
This
is
that
mentioned
by
Plato
and
Aristotle
,
that
drowned
a
great
part
of
Greece
,
only
some
saved
by
Deucalion
by
bringing
them
to
the
top
of
Parnassus
:
And
out
of
the
History
of
Moses
touching
the
Universal
Flood
,
and
the
History
of
Deucalion
,
Ovid
made
up
his
first
Book
,
attracting
in
a
great
measure
to
the
latter
what
was
written
of
the
former
by
Moses
.
And
for
Conflagrations
;
they
had
two
traditional
Conflagrations
in
and
near
Greece
,
which
might
give
some
countenance
to
this
Perswasion
:
namely
,
1.
That
of
Phaeton
,
Incendium
Phaetontis
,
which
seems
not
to
be
long
after
the
Flood
of
Deucalion
,
though
much
of
the
Relation
thereof
,
as
the
Grecians
,
and
Ovid
after
them
made
,
was
a
Poetical
Fiction
;
yet
it
seems
it
had
something
of
reality
in
it
,
as
is
observed
by
Plato
,
ubi
supra
.
2.
Idae
Incendium
,
which
was
no
great
business
,
but
an
Eruption
of
Fire
out
of
the
Hill
Ida
,
as
now
in
Etna
:
this
was
about
73
Years
after
the
Flood
of
Deucalion
.
2.
As
to
the
Stoicks
,
who
held
Universal
Inundations
and
Conflagrations
,
possibly
they
might
have
the
former
of
these
from
the
Traditional
Relation
of
the
Universal
Flood
of
Noah
,
which
Relation
they
believed
,
and
upon
that
founded
their
Supposition
of
the
like
Inundations
;
being
acquainted
with
the
History
of
the
Flood
,
but
not
with
the
Covenant
that
God
made
never
to
bring
a
Flood
again
.
2.
As
to
that
of
the
Universal
Conflagration
of
the
World
,
it
seems
it
was
a
known
,
ancient
and
received
Tradition
among
the
Jews
before
our
Saviour's
time
,
reinforced
by
him
and
his
Disciples
:
This
seems
to
be
implied
in
that
Prophecy
of
Enoch
,
Jude
14.
and
by
ancient
Tradition
,
either
from
Noah
or
the
ancient
Jews
this
Perswasion
might
be
Traditionally
derived
to
the
Gentiles
,
and
believed
by
the
Stoicks
.
2.
It
appears
by
what
hath
been
before
transcribed
,
That
these
Philosophers
supposed
those
Inundations
and
Conflagrations
to
be
at
great
distances
of
times
,
and
yet
to
be
in
some
sort
Periodical
,
and
with
a
kind
of
stated
Revolutions
.
Plato
supposeth
his
Floods
to
be
certis
temporum
curriculis
:
Aristotle
supposeth
his
Floods
to
be
also
Periodical
,
Haec
omnia
fieri
ordine
quodam
&
ambitu
;
and
again
,
Magno
quodam
circuitu
hyems
magna
&
imbrium
excessus
fiunt
,
bearing
some
proportion
to
our
Season
of
the
Solar
Year
.
Therefore
it
may
be
fit
to
consider
what
kind
of
Year
this
must
be
wherein
this
Hyems
magna
is
supposed
to
happen
.
Seneca
as
before
hath
given
us
out
of
Berosus
some
description
of
the
Periods
,
namely
,
when
all
the
Planets
shall
meet
in
one
streight
Line
drawn
from
the
Center
of
the
Earth
to
the
Tropick
of
Cancer
,
then
the
great
Conflagration
shall
happen
;
and
again
,
when
they
meet
in
the
like
position
under
the
Tropick
of
Capricorn
,
then
the
Universal
Deluge
shall
happen
.
So
that
these
two
Conjunctions
divide
that
Annus
magnus
into
two
parts
,
and
the
Summer-Solstice
thereof
shall
be
for
Conflagration
,
the
Winter-Solstice
for
the
Inundation
,
or
that
Magna
hyems
which
Aristotle
hath
assigned
for
his
Periodical
Inundations
.
But
what
is
that
Magnus
annus
wherein
these
Revolutions
must
happen
,
or
what
number
of
Solar
Years
it
contains
is
uncertain
,
some
assigning
a
Period
that
seems
too
short
,
some
a
Period
of
a
wonderful
length
.
Censorinus
,
de
Die
Natali
,
cap.
10.
speaking
of
this
Magnus
annus
whereof
Aristotle's
Winter
seems
to
make
the
Conclusion
,
gives
us
several
Estimates
of
the
same
,
some
making
them
2484
Years
,
others
5552
Years
,
others
10224
Years
,
others
100020
,
others
360000
Years
,
and
others
supposing
it
Infinite
,
and
that
such
a
Conjunction
will
never
happen
.
Macrobius
in
Somn.
Scipionis
,
lib.
2.
cap.
11.
both
describes
and
determins
this
Magnus
annus
to
be
when
all
the
Heavenly
Bodies
shall
return
to
the
same
position
as
they
were
in
any
time
given
,
which
he
resolves
to
be
15000
Years
,
in
which
all
the
Heavenly
Bodies
shall
be
in
the
same
position
as
they
were
15000
Years
before
.
So
that
if
we
should
assign
the
Caput
anni
to
be
〈◊〉
this
Day
and
Year
wherein
I
write
,
at
the
end
of
15000
Years
all
the
Heavenly
Bodies
will
be
in
the
same
position
that
how
they
are
;
this
he
calls
Annus
mundanus
.
Josephus
,
lib.
1.
Antiquitat
.
cap.
4.
in
fine
,
determins
that
the
Magnus
annus
is
600
Years
;
and
yet
the
Flood
happened
not
till
1656
Years
from
the
Creation
;
which
according
to
the
Supposition
therefore
of
Aristotle
should
be
the
Magnus
annus
,
and
that
Year
the
Winter-Solstice
thereof
.
Plato
supposeth
that
the
Magnus
annus
animarum
is
12000
Years
,
for
in
that
Period
the
Soul
hath
run
through
all
the
Spheres
and
Dances
of
the
Gods
and
Daemons
,
and
returns
to
its
first
Station
;
and
the
Annus
magnus
mundanus
consists
of
three
of
those
Periods
,
namely
,
36000
Years
,
wherein
the
Soul
of
the
World
hath
performed
its
great
Circuit
,
or
one
Revolution
of
the
eighth
Sphere
:
vide
Marsil
.
Ficin.
prolog.
in
lib.
10.
Platonis
de
Republica
:
and
then
not
only
all
the
Heavenly
Bodies
will
be
just
in
the
same
position
in
which
they
were
36000
Years
before
,
but
all
Humane
things
will
be
in
the
same
state
as
they
were
.
Alter
erit
tum
Typhis
,
&
altera
quae
vehet
Argo
Dilectos
heroes
;
&
erunt
itidem
altera
bella
,
Ad
Trojámque
iterum
magnus
mittetur
Achilles
.
The
Egyptians
had
their
great
Apocatastases
;
viz.
1.
Apocatastasis
dierum
,
which
was
1461
Days
:
2.
Apocatastasis
annorum
aequabilium
,
which
was
1461
Years
:
3.
Their
Apocatastasis
magna
,
consisting
of
25
Apocatastases
annorum
,
which
amounted
to
36525
equable
Years
;
which
was
their
Magnus
annus
canicularis
,
whereunto
Manetho
accommodates
his
fabulous
Egyptian
Dynasties
.
There
seems
to
be
another
Annus
magnus
,
viz.
the
Motion
of
the
ninth
Sphere
or
Chrystallin
Heaven
,
from
West
to
East
;
which
though
some
to
make
it
agree
with
the
Magnus
annus
Platonicus
suppose
to
be
1
Degree
every
100
Years
,
in
all
performing
its
Revolution
in
36000
Years
,
according
to
the
great
Platonick
Year
;
yet
Alphonsus
allows
a
greater
number
of
Years
to
that
Revolution
,
viz.
49000
Years
:
and
others
I
think
more
.
But
I
think
that
we
shall
not
be
able
to
fit
the
Seasons
of
this
Year
to
the
Magna
hyems
Aristotelica
,
or
his
Winter-quarter
;
because
1.
We
know
not
whether
any
of
these
,
or
any
other
that
can
be
found
,
will
suit
with
these
Instances
upon
which
it
may
be
thought
he
grounds
his
Supposition
;
for
the
Incendium
Phaetontis
and
the
Flood
of
Deucalion
happened
very
near
one
the
other
,
as
also
the
Incendium
Idae
:
and
besides
,
if
that
Flood
of
Deucalion
had
faln
within
the
Winter-quarter
of
any
of
these
Anni
magni
,
it
would
have
had
a
longer
Influence
upon
the
World
,
and
extended
at
least
successively
to
all
the
several
Parts
thereof
.
For
the
Winter-quarter
of
the
Magnus
annus
Platonicus
,
if
it
had
any
thing
of
proportion
to
our
Seasons
,
must
have
been
a
fourth
part
of
that
Magnus
annus
;
and
then
it
had
lasted
above
8000
Years
:
But
howsoever
it
must
upon
the
lowest
Account
have
lasted
a
thirty
sixth
part
,
viz.
1000
Years
;
and
then
the
Effects
thereof
would
certainly
have
been
more
permanent
and
extensive
than
to
one
or
two
Floods
in
Greece
.
2.
Again
,
could
we
know
the
extent
of
this
Magnus
annus
,
yet
we
can
never
find
the
Caput
anni
,
when
it
begins
,
and
consequently
cannot
possibly
assign
any
probable
Period
for
the
Seasons
of
it
;
unless
we
shall
fondly
with
Virgil
suppose
it
began
with
the
Birth
of
his
Patron
Pollio's
Son
,
Jam
redit
&
virgo
,
redeunt
Saturnia
rgna
.
Again
,
these
must
needs
be
meerly
Conjectures
,
and
can
have
no
possible
Evidence
because
meerly
depending
upon
Fact
and
Experience
:
it
is
not
possible
that
any
Man
,
or
any
Age
of
Men
can
give
us
any
Account
of
any
one
Revolution
of
this
Magnus
annus
,
which
amounts
to
36000
Years
.
Therefore
it
seems
difficult
,
and
utterly
uncertain
to
suppose
those
Inundations
and
Conflagrations
to
be
Periodical
in
any
proportion
to
any
supposed
time
or
duration
.
And
thus
far
touching
the
urging
of
this
Expedient
for
the
Reduction
or
Correction
of
the
Excesses
of
the
Generations
of
Men
or
Animals
,
by
Periodical
Floods
or
Conflagrations
;
which
though
the
Generations
of
Men
were
supposed
Eternal
,
might
Regulate
and
Reduce
their
Numbers
when
beginning
to
be
immoderate
,
as
our
annual
Winters
correct
the
excrescence
of
Insects
,
whose
multiplication
is
far
more
excessive
than
that
of
Men
,
and
would
apppear
so
,
if
we
had
a
perpetual
Summer
;
yet
are
reduced
to
a
mediocrity
and
due
equability
by
the
vicissitudes
of
Winter
Cold
and
Rain
.
CAP.
X.
The
farther
Examination
of
the
precedent
Objection
.
I
Have
been
the
longer
in
the
Explication
and
Inforcement
of
the
former
Objection
,
because
as
the
necessary
and
sensible
Multiplication
of
Mankind
upon
the
face
of
the
Earth
by
the
ordinary
course
of
Natural
Generation
,
seems
to
be
the
most
sensible
Evidence
of
Fact
against
the
Eternal
Succession
of
Mankind
;
so
the
Reductives
mentioned
in
the
foregoing
Chapter
seemed
with
most
Evidence
of
Sense
to
weaken
the
Inference
upon
that
Observation
,
and
by
the
Supposition
of
those
continual
or
interpolated
Correctives
to
render
the
possibility
of
an
eternal
consistence
of
Propagations
of
Men
,
yet
without
an
over-charging
of
the
World
with
a
multitude
inconsistent
with
its
reception
.
I
shall
now
descend
to
the
Examination
of
these
supposed
Correctives
of
the
excess
of
the
number
of
Mankind
,
and
how
far
the
same
may
be
true
;
or
if
true
,
how
far
the
same
may
be
,
or
hath
been
effectual
to
that
end
.
Wherein
,
first
I
shall
set
down
what
is
to
be
agreed
touching
the
same
,
and
wherein
we
differ
from
that
Supposition
of
the
efficacy
,
or
availableness
,
or
accommodation
,
or
suitableness
of
these
Reductives
to
the
end
proposed
,
namely
,
to
the
containing
of
the
Generations
of
Mankind
in
such
an
equability
and
proportion
as
may
be
consistent
with
an
Eternal
Succession
of
them
.
Touching
the
first
of
these
things
it
must
be
agreed
,
1.
That
there
have
been
great
Devastations
and
Decrements
of
Mankind
by
all
or
many
of
the
Means
mentioned
in
the
former
Chapter
,
namely
,
Plagues
and
Epidemical
Diseases
,
Famines
,
and
Sterilities
of
great
parts
of
the
World
;
Wars
and
Internecions
,
not
only
in
Battels
and
Fights
,
but
even
in
Persecutions
and
Massacres
,
witness
the
great
cruelty
of
the
persecuting
Emperours
against
the
Christians
,
the
cruelty
of
the
Spaniards
among
the
Indians
,
the
violent
bloodsheds
of
the
Papists
upon
the
Protestants
,
as
the
late
and
former
Instances
abundantly
testifie
:
And
also
by
Floods
and
Inundations
,
especially
that
Universal
Deluge
in
the
time
of
Noah
,
which
probably
did
sweep
away
as
great
multitudes
of
Mankind
as
are
now
existing
upon
the
Earth
,
considering
what
a
Product
might
arise
in
the
compass
of
1656
Years
,
the
interval
between
the
Creation
and
the
Flood
upon
the
shortest
Account
,
though
the
Septuagint
render
it
much
longer
:
and
it
is
not
easie
to
judge
to
what
a
Sum
Mankind
might
arise
to
in
such
a
Period
,
considering
the
great
longevity
of
Man's
Life
in
those
times
;
only
it
is
plain
that
it
must
needs
arise
to
a
greater
proportion
than
thrice
so
long
a
Period
would
yield
,
when
Mens
Ages
were
reduced
to
less
than
a
tenth
part
of
the
same
longevity
.
2.
It
is
certain
,
that
were
it
not
for
such
Reductives
as
these
above
mentioned
,
though
we
should
suppose
that
the
Capita
humani
generis
were
only
Noah
and
his
three
Sons
,
and
that
the
Generations
of
Mankind
began
since
the
Universal
Flood
,
yet
the
multitudes
of
Mankind
would
in
this
Period
since
the
Flood
have
risen
to
such
an
excrescence
,
that
according
to
the
ordinary
method
of
Propagation
(
though
the
Lives
of
Men
were
no
longer
than
now
they
are
)
that
the
Earth
would
not
have
been
able
to
have
received
its
Inhabitants
.
3.
It
is
also
therefore
evident
,
that
the
most
wise
and
glorious
God
hath
used
these
Means
above
mentioned
for
most
wise
and
excellent
Ends.
For
it
is
the
high
Prerogative
and
Advantage
of
his
infinite
Wisdom
,
to
bring
about
complicated
and
various
excellent
Ends
in
one
and
the
same
act
of
the
dispensation
of
his
Providence
,
by
Plagues
,
Wars
,
Earthquakes
and
Floods
(
all
which
are
at
least
permitted
if
not
inflicted
,
but
howsoever
most
wisely
and
infallibly
governed
by
him
)
he
punisheth
the
Sins
and
Enormities
of
Mankind
,
and
reduceth
the
World
to
such
a
due
proportion
as
may
be
consistent
with
their
convenience
and
reception
in
this
Earth
:
And
for
this
cause
,
while
the
World
was
but
thin
and
empty
of
Inhabitants
,
the
Ages
of
Mankind
were
longer
,
and
more
accommodated
to
the
peopling
of
the
World
;
and
as
the
World
grew
by
that
means
fuller
,
so
their
Lives
were
successively
reduced
to
a
shorter
scantlet
,
till
they
came
to
that
ordinary
Age
and
time
of
Life
which
now
they
have
,
and
for
near
4000
Years
have
held
.
4.
Therefore
also
it
must
be
granted
,
that
the
apparent
Multiplication
of
Mankind
upon
the
face
of
the
Earth
singly
considered
,
is
not
any
Demonstration
or
Apodictical
Argument
against
the
Eternity
of
Mankind
:
Since
,
as
it
is
most
evident
,
that
there
is
a
most
wise
and
powerful
God
,
who
hath
a
care
of
the
Inferior
World
as
well
as
the
Superior
,
and
whose
Providence
(
notwithstanding
the
contrary
Sentiments
of
Aristotle
)
reacheth
below
the
Moon
,
and
governs
the
World
with
much
more
Accuracy
and
Wisdom
than
a
Gardiner
orders
his
Garden
:
I
say
,
since
the
Regiment
of
the
World
,
and
especially
of
Mankind
,
is
so
actually
under
the
Care
,
Wisdom
,
and
Power
of
Almighty
God
,
he
that
for
near
6000
Years
by
those
Methods
of
his
Providence
above
mentioned
hath
kept
the
World
of
Mankind
in
a
due
proportion
and
equability
,
which
otherwise
would
have
grown
too
great
for
its
reception
;
could
have
interposed
with
the
like
Correctives
for
twenty
thousand
Years
as
well
as
six
,
and
for
a
million
or
other
interminate
duration
for
the
time
past
or
to
come
;
and
so
have
prevented
that
enormous
excrescence
of
Mankind
,
that
in
an
infinite
time
or
duration
would
have
long
since
surcharged
the
World
;
and
upon
a
Supposition
of
a
future
Sempiternity
would
produce
the
same
difficulty
,
without
such
interposition
of
the
Divine
Wisdom
and
Providence
.
But
all
this
while
it
must
still
be
remembred
,
that
this
Supposition
still
takes
in
the
Wisdom
,
Providence
and
Regiment
of
the
glorious
God
;
for
without
an
intelligent
Rector
of
the
World
,
that
ex
intentione
thus
orders
the
Affairs
of
Mankind
,
these
Reductives
either
barely
,
as
accidental
,
or
contingent
,
or
periodical
and
necessary
,
were
not
equal
nor
competent
Reductives
of
the
Generations
of
Men
,
but
would
be
too
much
or
too
little
,
or
unseasonable
in
time
,
place
,
measure
,
or
other
Circumstances
for
such
a
Business
,
as
shall
be
shewn
.
We
therefore
are
not
enquiring
what
the
wise
and
glorious
God
might
or
could
do
in
order
to
the
equable
Reduction
of
the
World
,
upon
a
Supposition
of
an
Eternal
Duration
;
but
we
are
upon
a
Question
of
Fact
indeed
,
namely
,
What
he
hath
done
,
and
whether
upon
the
Supposition
of
all
those
Reductives
instanced
in
the
former
Chapter
,
at
least
without
the
wise
and
intelligent
Regiment
of
God
,
they
have
been
,
or
well
could
be
:
considering
the
nature
and
course
of
things
of
that
efficacy
to
correct
the
increase
and
excess
of
Mankind
,
that
may
render
it
competible
with
an
Eternal
Duration
.
I
therefore
shall
now
come
to
the
things
I
oppose
,
and
they
are
these
two
;
viz.
1.
That
these
Means
considered
simply
in
themselves
(
without
the
Conduct
and
Guidance
and
Interposition
of
the
mighty
God
)
are
in
themselves
incompetent
and
unsuitable
to
the
Ends
proposed
:
and
2.
That
de
facto
they
have
appeared
to
be
so
;
and
notwithstanding
their
admission
,
yet
de
facto
the
World
hath
in
all
Ages
increased
.
Touching
the
former
of
these
,
the
Incompetency
of
these
Expedients
to
the
End
proposed
(
considered
singly
in
themselves
)
this
will
best
appear
by
induction
of
particulars
.
For
Famines
,
they
are
de
facto
incompetent
to
these
Ends
:
for
1.
There
was
never
yet
known
a
Universal
Famine
,
but
the
defects
of
one
Country
supplied
by
another
,
as
Canaan
was
by
Egypt
.
2.
It
is
ordinarily
not
sudden
but
gradual
,
and
foreseen
before
felt
in
the
extremity
,
which
gives
People
opportunity
of
transmigrations
.
3.
Though
the
ordinary
supplies
fail
,
yet
necessity
makes
Men
ingenious
and
hardy
,
and
if
they
have
but
Landroom
or
Sea-room
,
they
find
some
supplies
for
their
hunger
which
they
did
not
before
think
of
or
use
;
though
it
be
otherwise
in
a
close
Siege
,
but
that
is
but
a
narrow
compass
,
and
not
of
moment
to
be
compared
to
the
multitudes
abroad
.
2.
Plagues
are
indeed
a
sharp
and
speedy
Visitation
,
yet
it
hath
these
Allays
:
1.
Many
there
are
that
are
able
to
escape
it
by
Flights
,
some
by
Physick
,
and
some
by
their
Age
and
Complexion
.
2.
It
is
not
ordinarily
of
long
continuance
,
the
strength
of
the
Disease
seldom
continuing
longer
than
a
Year
.
3.
Though
the
Desolation
be
terrible
while
it
lasts
,
yet
it
rarely
consumes
one
half
of
the
Inhabitants
.
The
late
Computation
of
the
Number
of
the
Inhabitants
,
Men
,
Women
and
Children
in
the
City
of
London
and
the
16
and
10
Out-Parishes
are
estimated
at
384000
,
and
about
six
Millions
in
the
whole
Kingdom
of
England
.
2.
The
greatest
Plagues
in
our
remembrance
have
not
swept
away
above
100000
at
most
in
London
and
the
Suburbs
:
Indeed
that
before
mentioned
by
Walsingham
,
which
was
in
a
manner
Universal
,
and
successively
in
several
places
of
the
World
lasted
about
15
Years
,
is
said
to
be
so
great
,
that
scarce
a
tenth
part
of
People
survived
it
;
yet
if
it
left
a
tenth
part
,
suppose
in
England
,
it
left
near
a
Million
of
People
,
which
in
a
little
time
would
and
did
recover
and
increase
considerably
,
as
shall
be
shewn
.
4.
Again
,
suppose
the
Devastation
by
Plagues
greater
than
History
gives
us
an
Account
,
yet
it
is
for
the
most
part
a
Disease
that
reigns
in
some
times
and
some
places
,
it
may
fall
in
those
places
where
the
numbers
are
already
too
small
,
and
need
an
Increase
.
And
so
taken
singly
by
it self
,
is
incompetent
and
unsuitable
to
the
Excess
,
unless
managed
by
the
wise
Conduct
of
Almighty
God
.
3.
Touching
Wars
and
Internecions
.
It
is
true
,
it
hath
been
a
great
Consumption
of
Mankind
,
but
yet
it
is
not
an
equal
Corrective
of
the
Excess
of
Generations
:
1.
Though
such
have
happened
,
and
frequently
,
yet
they
seem
against
the
nature
and
disposition
of
Mankind
,
ordinarily
and
in
a
course
of
Humane
Constitution
:
Naturally
Mankind
is
a
sociable
Creature
,
and
more
than
Bees
,
as
the
Philosopher
observes
;
and
though
sometimes
Passions
,
Jealousies
and
Politick
ends
produce
Wars
,
yet
naturally
Man
is
not
a
Creature
of
prey
upon
others
,
as
Lions
and
Tigers
are
.
2.
Ordinarily
,
though
Wars
are
by
one
Kingdom
or
State
upon
another
,
yet
they
preserve
their
own
Societies
with
increase
under
Forein
Wars
;
and
therefore
Civil
Wars
as
they
are
more
destructive
,
so
they
are
more
rare
,
because
they
are
more
unnatural
and
destructive
to
that
which
Men
usually
are
careful
to
preserve
,
namely
,
their
own
Societies
.
3.
It
seems
an
improper
and
unsuitable
Corrective
,
because
Accident
and
the
Wills
of
Men
have
so
great
an
Influence
in
the
production
of
Wars
;
whereby
it
may
fall
out
that
Wars
may
happen
in
those
Ages
,
Times
or
Places
,
and
consequently
,
Devastations
upon
them
where
or
when
they
need
not
to
correct
.
And
though
it
be
true
,
that
a
Plethory
or
Excess
of
Numbers
of
Men
,
sometimes
by
a
kind
of
Natural
or
at
least
Moral
Consequence
cause
Wars
,
yet
we
have
hardly
known
any
produced
singly
upon
that
Account
;
though
it
hath
oftentimes
occasioned
Transmigrations
,
deductions
of
Colonies
,
and
new
Plantations
;
and
the
World
hath
been
never
yet
so
full
,
but
a
weaker
or
oppressed
Party
have
sound
room
to
retreat
from
the
violence
or
insolence
of
their
Oppressors
.
4.
Touching
Floods
and
Conflagrations
.
It
is
true
that
Almighty
God
as
he
manageth
the
forementioned
Reductives
by
his
Wisdom
and
Providence
,
so
he
hath
done
these
especially
in
that
Universal
Deluge
:
But
as
they
are
instanced
in
by
the
Philosophers
as
Natural
or
Periodical
Events
whereby
Mankind
is
reduced
to
an
equability
,
we
have
no
reason
to
believe
them
.
Therefore
I
say
,
1.
That
there
doth
not
appear
,
either
in
History
or
in
the
Observation
of
Nature
,
any
such
Periodical
Floods
or
Conflagrations
;
those
that
we
have
Relations
of
happened
indeed
near
together
,
and
in
the
same
Country
,
viz.
in
Greece
,
had
they
been
Periodical
or
Natural
,
probably
either
by
a
continued
Circulation
or
Rotation
,
or
else
by
the
interposition
of
some
reasonable
intervals
,
the
like
would
have
happened
before
in
Persia
or
some
Easterly
parts
of
Asia
,
or
since
in
Italy
or
Germany
,
or
some
other
Western
parts
of
the
World
,
which
we
have
not
observed
to
be
.
And
therefore
this
Supposition
of
the
Hyems
magna
,
whereby
parts
of
the
Earth
should
be
successively
drowned
,
seems
to
be
only
an
Imagination
,
or
at
least
it
cannot
be
known
with
any
tolerable
certainty
;
in
as
much
as
the
Periods
are
supposed
to
be
vast
,
and
not
happening
within
any
competent
time
to
give
us
an
Observation
or
Proof
thereof
.
And
therefore
although
we
yearly
see
a
reduction
of
the
numerous
increase
of
Insects
,
by
the
Winter
Frost
and
Storms
yearly
happening
;
we
have
no
warrant
from
thence
to
imagin
that
great
Winter
that
must
make
the
like
reduction
of
Men
and
Brutes
;
for
every
Year
gives
us
Experience
of
the
one
,
but
never
any
Age
gave
us
any
reasonable
Observation
,
upon
which
to
build
an
Hypothesis
of
the
like
Periodical
Revolution
of
the
other
:
and
the
same
I
say
touching
Conflagrations
.
Indeed
there
have
been
accidental
and
particular
Instances
of
both
,
but
not
any
Periodical
Return
or
Revolutions
thereof
,
quasi
in
quodam
ambitu
&
circuitu
naturali
.
2.
If
such
were
supposed
,
yet
unless
they
were
very
sudden
,
and
very
general
,
they
would
not
be
sufficient
to
make
the
Correction
:
Men
would
escape
Floods
by
running
up
to
Mountains
and
Hills
,
and
though
some
might
perish
through
improvidence
,
or
though
the
suddenness
of
a
Deluge
,
many
would
escape
.
3.
Natural
and
Periodical
Floods
or
Conflagrations
would
not
be
sutable
nor
commensurate
to
the
Increase
,
which
depending
either
upon
Accidents
or
the
Wills
of
Men
,
would
possibly
be
more
in
one
place
than
in
another
:
The
Country
of
Palestine
would
be
more
peopled
than
the
Sands
and
Desarts
of
Arabia
,
Egypt
than
the
Mountains
of
Ethiopia
;
and
fruitful
Countries
,
or
Countries
open
to
Trade
,
and
safe
from
Incursions
and
Invasions
;
more
populous
than
barren
Countries
,
or
such
as
are
out
of
the
way
of
Trade
,
or
subject
to
Inroads
:
But
Natural
and
Periodical
Floods
or
Conflagrations
would
probably
keep
some
constant
or
ordinary
Tract
or
Course
,
either
from
East
to
West
,
or
from
North
to
South
;
and
possibly
keeping
in
such
a
Climate
or
Latitude
,
possibly
in
another
;
whereby
possibly
these
Plagues
might
be
more
fierce
in
those
places
or
Continents
where
the
World
wants
People
,
and
less
vehement
in
those
places
where
there
needs
a
Corrective
for
their
excess
:
If
these
should
be
Universal
,
they
would
destroy
the
Race
of
Mankind
;
if
Partial
,
they
would
be
perchance
weak
and
insignificant
Reductives
of
the
excess
of
Mankind
.
When
all
therefore
is
done
,
though
it
be
plain
that
these
and
the
like
Calamities
are
certain
Reductives
of
the
excess
of
Mankind
,
yet
they
are
incompetent
of
themselves
,
and
upon
a
bare
Supposition
of
Natural
or
Accidental
Effects
.
But
it
is
true
,
as
they
are
either
brought
and
inflicted
,
or
managed
and
governed
by
a
most
wise
and
intelligent
Being
,
they
are
useful
,
and
wisely
applied
to
this
End
among
others
.
But
in
the
whole
management
and
conduct
of
these
Events
and
Occurrences
whereby
Mankind
hath
been
reduced
and
corrected
,
we
shall
observe
very
easily
that
Mankind
hath
still
increased
,
and
the
World
grown
fuller
,
even
to
manifest
Sense
and
Experience
,
which
was
the
second
thing
I
propose
to
be
considered
.
2.
Therefore
I
do
affirm
,
That
notwithstanding
all
these
Ordinary
and
Extraordinary
Occurrences
that
have
afflicted
Mankind
,
as
shortness
of
Life
,
divers
Casualties
and
common
Diseases
,
loss
of
Men
by
Navigation
,
the
Intemperance
and
Luxury
of
Mankind
,
the
Weaknesses
and
destructive
Sicknesses
incident
especially
to
Infancy
,
Childhood
,
and
Youth
,
Abortions
voluntary
or
accidental
,
and
all
those
ordinary
Casualties
incident
to
our
nature
.
And
notwithstanding
also
those
great
and
vast
Consumptions
by
Famine
,
by
Pestilence
,
by
strange
and
Epidemical
Diseases
,
by
Wars
and
Battels
,
Sea-fights
,
Internecions
,
Massacres
and
Persecutions
,
Earthquakes
,
Floods
,
Inundations
,
Conflagrations
,
or
what
other
extraordinary
or
terrible
and
universal
Accidents
that
have
happened
to
Mankind
in
any
or
all
the
Ages
past
since
the
Flood
of
Noah
;
Mankind
hath
notwithstanding
all
these
increased
and
grown
fuller
,
the
Generations
of
Mankind
have
exceeded
their
Decays
.
And
because
this
is
an
Assertion
of
Fact
,
it
is
impossible
to
be
made
out
but
by
Instances
of
Fact
.
And
although
it
be
impossible
for
any
Man
to
give
an
Account
of
all
the
Nations
of
the
World
collectively
,
and
so
to
make
out
the
Fact
;
yet
if
the
Instance
can
be
made
out
in
one
or
two
Nations
,
whereof
a
true
and
clear
Account
may
be
given
,
it
will
be
more
than
a
common
probability
that
the
same
may
be
concluded
concerning
the
generality
of
Mankind
.
And
therefore
I
shall
single
out
the
Instances
of
two
Nations
,
touching
whom
the
clearest
Account
of
their
Original
and
Increase
may
be
given
,
and
such
also
as
had
as
great
an
Experience
of
the
severest
of
these
Correctives
,
and
possibly
much
greater
than
any
determinate
People
or
Nation
in
the
World
besides
.
The
first
Instance
I
shall
give
is
the
Nation
of
the
Jews
,
and
I
choose
this
People
for
my
Instance
,
1.
Because
their
first
Original
,
and
the
time
wherein
it
began
is
most
clearly
,
evidently
,
and
unquestionably
known
,
and
the
time
wherein
it
was
.
2.
Because
their
several
Increases
and
Abatements
and
Successions
,
with
the
several
times
thereof
,
even
down
to
the
last
Dissolution
of
their
City
under
Titus
,
is
most
clearly
by
a
continued
History
plainly
and
authentically
discovered
.
3.
Because
by
the
strange
and
admirable
Providence
of
God
,
even
since
the
Dissolution
of
their
State
and
Republick
they
have
been
to
this
day
continued
a
separated
People
from
the
rest
of
the
World
;
notwithstanding
their
remarkable
dispersion
among
all
Nations
,
among
whom
they
have
yet
remained
distinct
as
a
signal
Monument
of
the
Divine
Truth
and
Justice
,
and
for
what
other
secret
ends
and
purposes
,
is
best
known
to
the
Divine
Wisdom
.
4.
Because
this
People
hath
been
in
all
Ages
exercised
with
as
many
Plagues
and
Slaughters
and
Devastations
of
all
sorts
,
as
ever
any
People
under
Heaven
were
.
And
5.
Because
the
particulars
of
these
Devastations
,
and
the
several
Times
and
Ages
wherein
they
happened
,
and
oftentimes
the
Numbers
cut
off
thereby
are
Recorded
by
the
several
Authentical
Histories
of
that
People
,
which
are
extant
to
this
day
.
And
6.
Because
their
Increase
even
at
this
day
,
as
in
their
several
antecedent
Periods
,
is
signal
and
evident
to
all
the
World
.
So
that
what
is
verified
touching
the
Increase
of
that
People
,
may
in
all
congruity
of
Reason
be
assumed
and
determined
much
more
touching
any
other
People
,
and
all
the
People
in
the
World
:
since
none
had
ever
greater
Instances
of
Abatements
or
Correctives
of
the
Excess
of
their
Number
than
this
People
.
Lastly
,
Because
there
can
be
no
pretence
that
their
decays
or
diminutions
by
those
Occurrences
were
supplied
by
the
accession
and
conjunction
of
others
of
other
Nations
to
them
:
Since
it
was
their
Priviledge
in
which
they
gloried
,
and
which
they
strictly
and
religiously
observed
,
To
keep
themselves
separate
and
distinct
from
the
rest
of
Mankind
.
I
shall
not
be
scrupulous
or
curious
in
the
Chronological
niceties
touching
their
several
Periods
,
because
in
this
and
other
Computations
that
I
have
used
I
do
not
aim
at
curious
or
precise
Computations
,
but
only
to
shew
the
Order
and
Series
of
Things
for
the
discovery
of
what
I
intend
;
and
therefore
shall
take
the
Account
of
Helvicus
,
as
being
plainest
and
readiest
at
hand
for
my
purpose
.
Isaac
and
Rebecca
were
the
two
next
immediate
Parents
of
all
the
Families
of
Esau
and
the
Edomites
,
and
Jacob
and
the
Israelites
.
In
the
Year
of
the
World
2108
were
Jacob
and
Esau
Born
:
I
shall
leave
the
Families
of
Esau
,
and
carry
down
that
of
Jacob.
In
the
Year
of
the
World
2238
Jacob
goes
down
into
Egypt
,
having
then
70
Persons
descended
from
him
;
which
Increase
was
in
the
compass
of
about
130
Years
after
the
Birth
of
Jacob
,
and
about
70
Years
after
his
Marriage
with
Leah
.
Gen.
46.27
.
The
Israelites
increase
in
Egypt
,
yet
not
without
a
great
destruction
of
them
by
their
severe
Bondage
,
and
by
the
Slaughter
of
their
Males
.
Exod.
1.
In
the
Year
of
the
World
2453
the
People
of
Israel
came
out
of
Egypt
,
which
was
about
215
Years
after
the
going
down
of
Jacob
to
Egypt
.
In
a
short
time
after
the
Migration
of
the
Israelites
out
of
Egypt
they
were
numbred
,
and
the
Number
of
their
Males
that
were
above
20
Years
old
then
amounted
to
Six
hundred
and
three
thousand
,
five
hundred
and
fifty
,
besides
the
Levites
;
from
a
Month
old
amounting
to
22000.
Numb.
1.46
.
and
2.32
.
and
3.39
.
and
if
we
should
take
into
the
number
of
the
Eleven
Tribes
Women
,
and
Children
under
20
Years
old
,
we
should
reasonably
have
more
than
triple
the
number
,
viz.
above
two
Millions
.
From
this
time
to
the
time
of
Phinehas
we
have
no
certain
estimate
of
their
Numbers
,
yet
in
this
Interval
they
had
very
great
Abatements
and
Diminutions
,
as
will
appear
by
these
Instances
.
That
all
this
number
of
People
above
20
Years
old
,
except
Joshua
and
Caleb
,
died
in
the
compass
of
their
40
Years
wandering
in
the
Wilderness
,
Num.
26.65
.
yet
some
of
them
could
not
exceed
60
Years
of
age
.
Of
the
Plague
34000
in
the
Wilderness
,
besides
the
Complices
of
Corah
:
Numb.
16.49
.
and
25.49
.
besides
those
that
died
of
Fiery
Serpents
.
Numb.
21.
After
the
death
of
all
that
were
before
numbred
,
they
were
again
numbred
all
except
the
Levites
;
and
the
Number
of
all
the
Males
from
20
Years
old
and
upwards
,
were
Six
hundred
and
one
thousand
,
seven
hundred
and
thirty
:
among
these
was
the
Land
after
divided
by
Joshua
.
Numb.
26.51
,
53.
I
do
not
remember
any
Numeration
of
the
People
from
this
time
till
the
time
of
King
David
,
and
in
that
Interval
that
People
suffered
very
great
detriments
.
1.
By
the
Wars
with
the
Canaanites
under
Joshua
,
wherein
though
they
were
victorious
,
yet
it
could
not
be
without
great
loss
of
Men.
2.
After
this
they
endured
in
the
time
of
the
Judges
great
diminutions
under
the
Kings
of
Mesopotamia
,
Canaan
,
the
Midianites
,
the
Philistims
,
the
Ammonites
,
besides
about
65000
Men
slain
in
the
Civil
Wars
with
the
Benjamites
.
3.
The
Wars
in
the
time
of
Saul
,
wherein
though
he
was
often
victorious
,
yet
at
last
he
suffered
a
great
Slaughter
by
the
Philistims
.
4.
The
Wars
of
David
,
both
with
Foreiners
and
the
Rebellious
in
his
own
Kingdom
;
wherein
though
he
were
victorious
,
yet
those
Victories
could
not
be
obtained
without
great
Losses
:
In
the
Business
of
Absalom
40000
of
the
Israelites
slain
and
lost
in
one
Battel
,
2
Sam.
18.7
.
in
the
latter
end
of
the
Reign
of
David
,
about
the
Year
of
the
World
2925
,
which
was
435
Years
after
the
Numbring
of
the
People
by
Moses
and
Eleazar
,
David
again
Numbers
the
People
,
and
then
the
Account
of
the
People
of
Israel
was
800000
valiant
Men
that
drew
the
Sword
,
and
of
Judah
500000
valiant
Men
,
2
Sam.
24.9
.
in
all
1300000
fighting
Men
:
and
if
we
should
take
in
Women
,
Children
,
and
Aged
,
it
is
probable
they
were
above
five
Millions
.
So
that
in
the
space
of
435
Years
,
notwithstanding
all
these
Decrements
they
were
increased
about
three
Millions
.
The
next
Account
of
the
Numbers
of
the
Tribes
of
Judah
and
Benjamin
only
under
Jehosaphat
,
2
Chron.
17.14
.
and
though
in
the
interval
between
David
and
Jehosaphat
these
two
Tribes
received
considerable
Allays
by
Wars
,
Plagues
,
and
Famines
,
yet
the
Number
of
the
mighty
Men
of
valour
of
Benjamin
was
380000
,
and
of
the
Tribe
of
Judah
780000
mighty
Men
of
valour
.
The
Increase
of
Judah
between
that
and
David's
Numeration
was
280000
fighting
Men
;
and
therefore
the
Increase
of
Women
,
Children
,
and
Aged
not
fit
for
War
,
must
needs
be
much
greater
and
more
considerable
;
and
yet
this
was
in
a
Period
only
of
those
Years
that
intervened
between
David
and
Jehosaphat
.
After
this
the
ten
Tribes
were
carried
away
Captives
by
Salmanasser
,
2
Kings
17.
and
only
Judah
and
Benjamin
remained
:
so
that
now
all
our
Account
must
run
upon
these
two
Tribes
,
the
rest
being
carried
away
,
and
probably
confounded
and
mingled
among
the
Gentiles
.
And
if
we
consider
what
Calamities
these
two
Tribes
endured
by
Wars
and
Captivities
from
the
time
of
Hezekiah
until
their
deportation
into
Babylon
,
we
may
reasonably
suppose
that
they
had
as
great
a
Reduction
as
ordinarily
could
befall
a
People
:
Manasseh
carried
Captive
to
Babylon
,
which
probably
was
the
issue
of
some
great
Siege
or
Battel
;
Josiah
slain
in
Battel
by
Pharaoh
King
of
Egypt
;
Jerusalem
taken
by
Nebuchadnezzar
in
the
8th
Year
of
Jehojachim
,
2
Kings
24.12
.
again
in
the
9th
Year
of
Zedekiah
the
City
again
besieged
,
and
after
two
Years
Siege
and
great
Famine
and
Slaughter
,
taken
.
Jer.
39.12
.
These
severe
Administrations
of
War
could
not
be
without
great
Desolations
,
Slaughters
and
Mortalities
,
though
their
Number
is
not
recorded
.
The
People
were
carried
away
Captive
to
Babylon
in
the
Year
of
the
World
3362
or
thereabouts
,
which
was
about
437
Years
after
the
Reign
of
David
;
seventy
Years
after
the
Captivity
,
viz.
about
the
Year
of
the
World
3420
,
there
was
a
Return
of
the
Jews
under
Cyrus
,
which
continued
in
Partial
Remigrations
for
some
time
after
.
The
numbers
of
those
that
returned
first
with
Ezra
were
42360
,
Ezra
2.64
.
this
seems
to
be
the
greatest
number
:
there
were
other
Remigrations
in
the
time
of
Darius
,
and
Artaxerxes
,
both
in
the
27th
Year
,
though
the
certain
number
be
not
mentioned
.
We
will
therefore
take
scope
enough
,
and
suppose
them
in
all
100000
Persons
,
which
is
more
than
double
to
those
that
came
up
with
Ezra
.
These
continued
in
a
troubled
condition
from
the
time
of
the
cessation
of
the
Persian
Monarchy
until
the
time
of
Christ
,
and
rarely
without
Wars
,
as
the
History
of
the
Maccabees
gives
us
an
account
;
especially
under
Antiochus
Epiphanes
,
who
made
great
slaughter
of
them
.
After
that
,
Pompey
by
Arms
took
Jerusalem
and
subdued
Syria
in
general
,
not
without
great
bloodshed
;
and
as
they
were
naturally
an
unquiet
People
,
so
the
Histories
tell
us
that
the
Romans
and
their
Governours
exercised
great
severity
and
bloodshed
among
them
.
And
yet
for
all
these
Correctives
and
Decrements
of
this
unquiet
People
,
Josephus
tells
us
,
that
Nero
willing
to
take
some
Account
and
Estimate
of
them
by
their
great
convention
and
concourse
in
their
Paschal
Solemnity
,
found
their
number
to
be
Seven
and
twenty
hundred
thousand
Persons
,
Joseph
.
de
Bello
Judaico
,
l.
7.
pag.
968.
where
Strangers
might
not
be
mingled
with
them
in
that
Solemnity
.
The
Destruction
of
Jerusalem
under
Titus
and
Vespasian
is
supposed
to
be
under
the
66th
Year
after
the
Birth
of
Christ
,
about
the
Year
of
the
World
4006
which
was
about
586
Years
after
the
Return
under
Cyrus
:
Josephus
gives
us
an
Account
of
those
that
were
slain
at
the
Siege
of
Jerusalem
,
viz.
110000
,
and
Prisoners
taken
90000
,
Joseph
.
lib.
7.
cap.
penult
.
besides
the
multitudes
slain
in
Cyrene
,
Alexandria
,
and
other
places
not
easie
to
be
remembred
.
By
which
we
may
reasonably
conclude
,
That
in
the
Period
of
about
600
Years
this
Nation
of
the
Jews
increased
to
27
times
more
than
when
they
returned
under
Cyrus
;
for
then
we
allow
the
number
of
them
that
returned
to
be
100000
,
but
now
they
were
increased
to
2700000.
It
is
true
,
some
of
the
Jews
escaped
this
Slaughter
and
Captivity
,
suppose
we
the
number
of
those
that
escaped
were
a
Million
of
Jews
,
such
I
mean
as
held
rigorously
to
their
Jewish
Law
;
for
many
became
Christians
,
and
left
much
of
the
Jewish
strictness
,
and
possibly
mingled
with
other
Nations
.
But
if
we
should
now
examin
the
multitude
of
the
Jews
in
Europe
,
Asia
and
Africa
,
we
shall
find
vast
numbers
of
them
in
all
the
Trading
Cities
'
and
Countries
except
England
,
France
,
Spain
,
Portugal
,
Naples
and
Sicily
,
from
whence
they
were
formerly
banished
;
yet
even
in
those
Countries
from
whence
they
have
been
banished
,
they
are
in
great
numbers
,
but
yet
under
the
disguise
of
other
Names
and
Nations
:
But
if
all
the
Jews
(
I
mean
those
descended
from
the
Reduces
captivitatis
Babylonicae
)
which
are
in
Germany
,
Bohemia
,
Poland
,
Lituania
,
Russia
,
Venice
,
Rome
and
other
parts
of
Italy
;
in
the
Dominions
of
the
Turks
,
Persia
,
Arabia
,
India
,
Africa
,
at
Alexandria
and
other
parts
of
Egypt
,
were
collected
into
one
Body
,
they
would
exceed
in
number
any
one
of
the
greatest
Nations
of
the
World
,
and
yield
an
irresistible
Army
,
if
they
had
Weapons
and
Courage
in
any
measure
proportionable
to
their
Wealth
,
Craft
,
Subtilty
,
and
Numbers
.
So
that
notwithstanding
all
the
Abatements
and
Decrements
they
have
had
by
Wars
,
Oppressions
and
Internecions
,
Plagues
,
Famines
,
and
other
Calamities
,
we
find
the
Product
of
one
Nation
derived
from
only
two
Persons
,
Isaac
and
Rebecca
,
in
the
compass
of
about
5000
Years
swoln
into
incredible
numbers
of
Millions
of
Persons
now
existing
,
and
known
to
be
of
that
Linage
and
Descent
,
and
still
continuing
unquestionably
in
that
Distinction
,
besides
those
multitudes
derived
from
the
Line
of
Esau
,
and
the
ten
Tribes
,
which
are
as
it
were
lest
and
confounded
,
without
any
distinction
among
other
Nations
.
And
thus
far
of
the
first
Instance
,
concerning
the
Multiplication
of
the
Nation
of
the
Jews
.
The
next
Instance
that
I
shall
give
shall
be
nearer
home
;
the
Kingdom
of
England
:
I
shall
not
give
any
Instance
touching
it
before
the
Conquest
,
because
those
times
are
dark
,
and
besides
,
the
Vicissitudes
and
Successions
of
various
Nations
in
this
Kingdom
renders
the
discovery
of
the
Progress
of
Generations
of
Men
,
or
the
Increases
thereof
,
difficult
;
as
Britons
,
Romans
,
Picts
,
Saxons
,
and
Danes
.
The
ancient
Inhabitants
were
the
Britons
,
the
Body
of
which
People
hath
been
in
a
great
measure
shut
up
and
contained
within
the
Country
of
Wales
;
but
what
by
the
transplanting
of
many
of
the
Welsh
into
England
,
and
by
transplanting
of
the
English
into
Wales
,
it
is
not
possible
to
say
that
all
the
Britons
are
confined
to
the
Country
of
Wales
,
or
that
none
but
Britons
are
there
:
and
therefore
there
can
be
no
particular
or
evident
Conclusion
made
touching
their
Increase
or
Multiplication
.
But
I
shall
take
a
shorter
Period
or
Compass
of
Time
,
namely
,
the
last
600
Years
or
thereabouts
since
the
Norman
Conquest
.
And
although
it
may
be
true
,
that
many
Persons
of
Forein
Countries
have
come
into
England
and
planted
themselves
here
,
so
that
the
whole
Increase
of
this
Kingdom
cannot
be
singly
attributed
to
those
that
were
either
Natives
,
or
such
as
came
in
with
the
Conquerour
,
but
many
Scotc●
,
Irish
,
Dutch
,
but
especially
French
,
either
by
Naturalizations
or
Transmigrations
have
increased
the
Inhabitants
of
this
Island
;
yet
considering
that
probably
the
Migrations
of
the
English
into
Scotland
,
Holland
,
France
and
other
Countries
,
have
made
amends
for
their
Migrations
hither
:
We
may
make
a
reasonable
Conjecture
,
that
the
Descendents
from
those
that
inhabited
this
Kingdom
in
the
time
of
the
Conquerour
,
have
increased
exceedingly
above
what
they
were
in
that
time
.
And
the
Evidence
thereof
is
this
:
King
William
the
First
,
after
his
Victory
over
Herald
,
did
in
the
16th
Year
of
his
Reign
over
England
caule
a
Survey
to
be
made
of
all
the
Cities
,
Towns
,
Mannors
and
inhabited
Lands
in
England
,
Northumberland
,
Cumberland
,
Durham
and
North-Wales
.
This
Survey
was
finished
in
the
20th
Year
of
his
Reign
,
and
the
Book
it self
preserved
to
this
Day
among
the
Records
of
the
Exchequer
,
not
only
a
Transcript
or
Copy
,
but
the
very
Original
Book
it self
,
and
is
called
Doomsday
:
In
this
Book
are
entred
the
Names
of
the
Mannors
or
inhabited
Townships
,
Boroughs
and
Cities
,
and
the
Owner
of
them
,
the
Number
of
Plough-Lands
that
each
contains
,
and
the
Number
of
the
Inhabitants
upon
them
,
under
the
several
Names
appropriate
to
those
Places
:
As
for
Instance
,
Ibi
12
Burgenses
,
5
Villani
,
5
Bordarii
,
5
Nativi
,
5
Radiminches
,
5
Cotterelli
;
and
the
like
,
according
to
the
quality
or
condition
of
the
Inhabitants
:
So
that
this
Book
in
effect
gives
an
Account
not
only
of
the
Manurable
Lands
in
every
Mannor
,
Town
,
or
Vill
,
but
also
of
the
Number
and
Natures
of
their
several
Inhabitants
.
To
make
a
Calculation
of
the
Number
of
Plough-Lands
and
Inhabitants
through
all
England
,
as
they
are
recorded
,
and
to
make
therewith
a
Comparison
unto
the
present
State
and
Number
of
Inhabitants
at
this
Day
throughout
England
,
is
a
laborious
piece
of
work
,
but
it
is
not
difficult
to
be
done
in
any
one
County
;
I
have
tryed
the
Comparison
in
the
County
of
Gloucester
through
some
great
Boroughs
,
as
Gloucester
it self
,
Thornbury
,
Tetbury
and
other
places
,
and
in
effect
through
the
whole
County
;
and
I
do
find
,
1.
That
there
are
very
many
more
Vills
and
Hamlets
now
than
there
were
then
,
and
very
few
Villages
,
Towns
or
Parishes
then
,
which
continue
not
to
this
Day
;
but
now
there
are
as
many
as
then
,
and
many
more
.
The
5th
of
March
,
9
E.
2.
there
issued
Writs
to
the
Sheriffs
of
the
several
Counties
,
to
return
the
Names
of
the
several
Vills
and
Land-Owners
in
their
several
Bayliwicks
,
which
was
accordingly
done
,
and
remains
of
Record
in
the
Exchequer
under
the
stile
of
Nomina
Villarum
;
and
the
Sum
of
the
Vills
of
Gloucestershire
,
together
with
the
five
Boroughs
of
Gloucester
,
Bristol
,
Berkley
,
Dursly
,
and
Newenham
amounted
to
234
,
which
I
take
it
are
more
than
are
in
Doomsday
,
and
yet
not
so
many
as
are
at
this
day
;
and
those
that
continue
to
this
day
,
are
far
more
populous
than
they
were
at
the
taking
of
either
of
those
Surveys
.
2.
That
there
is
much
more
Tillage
,
and
more
Plough-Lands
now
than
there
were
then
;
which
happens
by
the
reduction
of
many
great
Wasts
and
Commons
into
Tillage
,
or
Meadow
,
or
Pasture
,
which
then
were
only
Wasts
,
and
therefore
not
particularly
surveyed
because
of
no
considerable
Value
,
and
not
taken
notice
of
in
that
Survey
.
3.
That
the
number
of
Inhabitants
now
are
above
twenty
times
more
than
they
were
at
that
time
,
as
well
in
particular
Towns
,
Boroughs
,
and
Mannors
,
as
in
the
general
extent
of
the
County
;
and
yet
that
Survey
,
even
as
to
the
number
and
quality
of
those
that
resided
in
those
Towns
or
Mannors
,
at
least
as
Housholders
,
is
very
precise
and
particular
:
I
have
not
yet
made
an
exact
particular
Calculation
of
the
Number
recorded
in
that
Book
through
the
whole
County
,
but
I
will
give
a
few
Instances
of
particular
Towns
,
which
may
give
an
estimate
touching
the
whole
.
Gloucester
is
now
a
very
great
and
populous
City
,
formerly
before
the
time
of
H.
8.
a
Borough
:
In
the
Survey
of
Doomsday
it
is
surveyed
distinct
from
the
Bertun
of
Glouc
'
:
the
gross
of
the
Borough
is
surveyed
together
in
the
beginning
of
the
County
,
but
there
are
some
other
particular
Burgages
thereof
mentioned
under
the
Titles
of
particular
Mens
Possessions
;
as
,
Terra
Rogeri
de
Lacy
,
Terra
Elnuffi
de
Hesding
,
&c.
The
whole
concretion
of
the
City
of
Gloucester
consists
partly
of
what
was
the
ancient
Borough
,
partly
of
accessions
from
the
Mannors
or
Villages
adjacent
,
as
Barton
and
some
others
:
I
shall
therefore
cast
up
the
whole
Number
of
all
that
were
in
Gloc
'
or
Barton
.
In
the
Survey
of
Gloucester
there
are
reckoned
23
Burgages
and
Houses
;
16
that
were
demolished
for
the
building
of
the
Castle
,
14
that
were
wasted
,
and
some
that
belonged
to
Osbertus
Episcopus
,
not
numbred
,
but
yielded
the
yearly
Rent
of
10
Shillings
;
which
according
to
the
usual
rate
of
the
Houses
in
Gloucester
at
that
time
,
which
was
at
5d
d
or
6d
d
a
House
,
might
produce
20
Houses
,
in
toto
,
|
73.
|
Besides
these
,
there
are
surveyed
under
the
Titles
of
several
Owners
of
Lands
sparsim
through
the
Book
,
as
under
the
Title
Terra
S.
Dionysii
,
Ecclesia
S.
Martini
,
and
others
,
according
to
my
best
Computation
and
Observation
,
|
82.
|
Besides
these
under
the
Title
of
the
Poffessions
of
St
Peter
of
Glouc
'
,
there
are
reckoned
up
as
many
Burgenses
as
yielded
the
Abbot
anciently
the
Rent
of
19s
and
5d
,
and
16
Salmons
;
but
at
that
time
16
Salmons
and
50s
Rent
,
without
any
certain
number
of
Burgesses
;
but
if
we
allow
6d
d
for
a
Burgess
,
we
may
suppose
them
to
|
100.
|
The
Total
|
255.
|
The
Mannor
of
Barton
,
or
the
Barton
of
Glouc
'
,
some
part
whereof
hath
been
taken
into
the
Suburbs
of
Glouc
'
,
was
of
two
Owners
;
part
was
the
King's
Lands
,
part
belonged
to
the
Abbey
of
St
Peters
,
but
the
whole
number
of
the
Housholders
inhabiting
the
whole
Barton
,
with
its
members
,
Tuffly
,
Barnwood
,
&c.
were
as
followeth
,
Villani
|
56
|
Bordarii
|
39
|
Servi
|
19
|
Molini
|
04
|
Liberi
homines
|
10
|
In
toto
|
128
|
And
the
Total
of
the
whole
Account
of
the
City
of
Glouc
'
,
the
Barton
with
its
members
;
Brewere
,
Upton
,
Merwin
,
Barnwood
,
Tuffly
,
Norwent
,
amounted
then
only
to
-
383.
And
the
single
City
of
Gloucester
within
the
Walls
contains
at
this
day
near
1000
Houses
and
Housholds
.
Again
,
the
Borough
and
Mannor
of
Barclay
,
with
the
members
thereof
enumerated
in
Doomsday
,
viz.
Alkington
,
Hinton
,
Cam
,
Gosington
,
Dersiloge
,
Cowly
,
Ewly
,
Nimsfield
,
Wotton
,
Simondshall
,
Kingscote
,
Beverscote
,
Oselword
,
Almondsbury
,
part
of
Cromhall
,
Harefell
,
Weston
,
Elberton
,
Cromale
,
Erlingham
,
Escelword
are
surveyed
to
contain
in
the
whole
to
590
Families
,
whereas
at
this
time
there
are
near
5000
Families
in
this
Precinct
;
the
Parish
of
Wotton
yielding
upon
the
point
of
2000
Comunicants
,
and
that
of
Dersilege
above
500
at
this
day
.
Again
,
Tetbury
and
the
Hamlet
of
Upton
belonging
to
it
,
the
Survey
of
Doomsday
gives
us
an
Account
of
about
73
Families
of
all
kinds
belonging
to
it
:
But
now
I
believe
there
are
little
less
than
1500
Communicants
in
that
Parish
.
Sodbury
:
the
Survey
gives
us
an
Account
of
about
46
Families
of
all
sorts
;
they
are
now
near
twenty
times
so
many
.
Thornbury
,
with
the
Hamlets
thereunto
belonging
:
the
Account
of
Doomsday
is
of
105
Families
of
all
sores
;
there
is
now
near
six
times
so
many
.
Aderly
,
a
little
Village
at
the
time
of
making
of
that
Survey
,
consisting
not
of
above
17
Families
of
all
sorts
;
now
above
twice
as
many
.
The
like
Instances
might
be
produced
,
with
the
like
evidence
of
very
great
Increases
in
the
Towns
of
Cirencester
,
Minchin
,
Hampton
,
Teuxbury
,
Campden
,
Winchcomb
,
Avening
,
Westbury
near
Bristol
,
and
generally
through
the
whole
County
of
Gloucester
;
which
I
do
not
without
just
reason
suppose
hath
more
than
twenty
times
the
Inhabitants
which
it
had
at
the
time
of
the
coming
in
of
William
the
First
,
which
is
not
now
above
604
Years
since
.
And
if
we
should
institute
a
later
Comparison
,
viz.
between
the
present
time
and
the
beginning
of
Queen
Elizabeth
,
which
is
not
above
112
Years
since
,
and
compare
the
numbers
of
Trained
Souldiers
then
and
now
,
the
number
of
Subsidy-men
then
and
now
,
they
will
easily
give
us
an
Account
of
a
very
great
Increase
and
Multiplication
of
People
within
this
Kingdom
,
even
to
admiration
.
And
let
any
man
but
consider
the
Increase
of
London
within
the
compass
of
40
or
50
Years
,
we
shall
according
to
the
Observations
framed
to
my
hands
find
,
That
the
In-Parishes
until
the
late
Fire
in
that
time
have
increased
from
9
to
10
,
or
a
10th
part
;
and
that
the
16
Out-Parishes
have
in
that
time
increased
from
7
to
12
,
and
yet
without
any
decrement
or
decay
of
the
rest
of
the
Kingdom
.
By
which
,
and
infinite
undeniable
Instances
that
might
be
given
,
it
is
apparent
,
that
within
the
compass
of
the
last
600
Years
this
Kingdom
hath
increased
mightily
in
its
number
of
Native
Inhabitants
.
And
yet
it
is
most
apparent
,
that
it
hath
had
as
great
Allays
and
Abatements
of
the
Multiplication
of
Mankind
in
it
,
as
any
Kingdom
in
the
World
.
For
Instance
,
1.
In
respect
of
the
nature
of
its
Situation
,
which
is
all
Maritim
,
and
consists
much
in
Navigation
,
which
exhausts
abundance
of
People
by
Diseases
and
Casualties
at
Sea
.
2.
It
hath
been
as
often
visited
with
sore
Pestilences
,
Epidemical
Diseases
,
and
Mortality
by
reason
thereof
,
as
any
Country
:
the
experience
of
the
last
60
Years
gives
us
abundance
of
Instances
thereof
,
and
former
Ages
were
as
frequently
visited
in
this
kind
as
later
.
3.
Forein
Wars
,
both
at
Sea
and
Land
,
have
devoured
great
multitudes
of
our
Inhabitants
;
as
those
formerly
with
Scotland
,
France
,
Spain
,
and
lately
with
the
Netherlands
and
French
.
4.
No
Kingdom
in
Europe
hath
had
greater
Experience
of
Civil
Wars
,
nor
greater
Consumption
of
Men
thereby
,
than
England
hath
had
since
the
time
of
William
the
First
:
For
not
to
instance
in
our
Wars
with
the
Welsh
and
Irish
,
let
any
man
read
but
the
Histories
of
the
Wars
here
in
England
between
King
Stephen
,
and
H.
1.
and
his
Mother
,
King
John
and
his
Nobles
,
King
H.
3.
and
the
Nobility
;
between
King
E.
2.
and
the
Earls
of
Lancaster
and
Mortimer
;
the
Wars
between
the
two
Houses
of
York
and
Lancaster
,
and
their
Partizans
,
from
the
time
of
H.
4.
unto
the
beginning
of
H.
7.
in
one
Battel
between
H.
6.
and
E.
4.
killed
of
one
side
30000
;
the
Rebellions
in
the
times
of
H.
7.
and
others
the
Kings
and
Queens
that
succeeded
him
,
and
the
loss
of
many
lives
that
happened
by
the
suppression
thereof
;
the
late
cruel
Wars
within
these
30
Years
last
past
in
England
;
there
cannot
be
Instances
given
in
any
one
Kingdom
of
greater
Abatements
of
the
Increase
,
by
Wars
and
Internecions
,
than
may
be
given
in
England
.
5.
Let
us
also
consider
the
vast
Evacuations
of
Men
that
England
hath
had
by
Forein
Assistances
lent
to
Forein
Kingdoms
and
States
,
by
Volunteers
and
Auxiliaries
;
as
,
to
Scotland
in
the
late
Queens
time
,
to
France
,
to
the
Netherlands
,
to
Germany
.
6.
To
these
also
add
the
vast
numbers
of
Men
that
have
transplanted
themselves
not
only
into
France
,
Holland
,
and
our
neighbour
Nations
,
but
also
to
Virginia
,
Maryland
,
New
England
,
Barbadoes
,
Bermudas
,
to
Amboyna
and
other
places
in
the
East
India
,
and
lastly
,
into
Jamaica
;
we
shall
find
upon
these
and
other
Accounts
,
that
England
,
hath
had
as
great
Correctives
of
the
Excesses
of
their
Generations
within
these
last
600
Years
,
as
any
People
in
the
World
.
Add
to
these
the
great
Famines
and
Pestilences
which
have
happened
within
the
compass
of
600
Years
,
recorded
in
History
,
and
obvious
to
our
own
Experience
.
And
therefore
,
if
notwithstanding
all
these
Correctives
the
number
of
Men
have
continually
increased
,
and
that
in
so
vast
and
observable
a
degree
above
their
decrease
;
we
have
as
much
reason
to
conclude
a
parity
in
the
rest
of
Mankind
:
and
possibly
were
we
as
well
acquainted
with
the
Concerns
of
other
Kingdoms
or
States
,
especially
of
the
Netherlands
and
France
,
the
Instances
of
this
Increase
would
he
as
much
,
and
possibly
more
conspicuous
than
among
us
.
Upon
the
whole
matter
therefore
I
conclude
,
That
as
the
Correctives
instanced
in
the
last
Chapter
are
not
in
themselves
likely
to
be
sufficient
and
sutable
to
the
Reduction
of
the
Increase
of
Mankind
to
an
Equability
,
especially
in
an
infinite
succession
of
Eternal
Generations
:
So
by
plain
Experience
it
is
apparent
and
sensible
,
that
de
facto
they
have
not
done
it
in
a
finite
limit
of
Ages
;
but
Mankind
have
notwithstanding
them
increased
every
Age
,
and
the
multitude
of
them
that
are
born
and
live
,
over-ballance
the
number
of
them
that
dye
,
communibus
annis
;
or
being
taken
upon
a
medium
,
though
possibly
some
one
Year
gave
the
advantage
of
Number
to
the
Descendents
,
yet
it
is
not
common
nor
ordinary
,
but
more
than
two
or
three
Years
for
one
give
the
advantage
of
Number
to
them
that
are
born
and
live
.
CAP.
XI
.
The
Consequence
and
Illation
upon
the
Premisses
,
against
the
Eternity
of
Mankind
.
THe
great
Assertors
of
the
Eternity
of
the
World
and
of
Mankind
,
have
certainly
gathered
their
Opinion
principally
from
this
,
That
they
find
that
Mankind
is
propagated
by
ordinary
course
of
Generation
,
and
this
they
see
by
Experience
:
And
as
they
do
so
now
,
so
they
did
a
hundred
or
a
thousand
Years
since
,
and
as
far
as
those
Histories
they
credit
give
them
account
,
it
was
so
in
those
times
,
and
in
the
times
before
them
,
as
far
as
Tradition
could
instruct
them
.
And
although
those
various
Occurrences
of
Wars
,
Pestilences
,
Migrations
,
Floods
,
Changes
of
Religion
and
Languages
have
obscured
the
Histories
,
Relations
and
Traditions
of
former
times
before
those
Histories
that
are
extant
;
yet
they
think
it
becomes
them
,
as
reasonable
Men
,
to
believe
that
things
have
been
always
so
as
now
they
are
;
and
that
it
were
a
fondness
to
suppose
or
believe
things
to
be
otherwise
than
they
have
appeared
in
the
tract
of
all
Times
or
Ages
.
And
upon
the
same
ground
that
these
Men
assert
the
Eternity
of
the
World
,
the
Instance
and
Argument
now
produced
of
the
plain
and
experienced
Increase
of
the
numbers
of
Men
upon
the
face
of
the
Earth
,
seems
much
more
forcibly
to
conclude
against
that
supposed
Eternity
of
Mankind
.
For
it
is
plain
and
evident
to
Sense
,
that
the
World
grows
every
day
fuller
than
formerly
,
notwithstanding
all
those
Correctives
and
Reductives
thereof
:
And
we
have
reason
to
think
it
is
so
in
all
places
,
at
least
one
with
another
,
and
in
all
Ages
,
and
among
all
People
as
we
find
it
in
England
for
these
600
Years
,
or
among
the
People
of
the
Jews
for
above
2000
Years
:
For
among
these
People
,
and
in
these
Periods
of
Time
there
have
been
as
many
and
as
great
Diminutions
and
Abatements
as
ever
were
in
such
Periods
of
Time
:
and
yet
though
perchance
in
one
Age
they
have
diminished
,
yet
they
have
not
been
so
diminished
,
but
that
in
the
compass
of
four
or
five
hundred
Years
their
Increase
above
what
they
were
before
such
Diminution
,
is
upon
a
medium
always
exceeding
their
Decay
.
And
since
we
have
reason
to
believe
what
we
see
,
namely
,
the
Excess
of
Generations
above
their
Decays
,
we
have
reason
to
believe
it
was
so
always
;
and
if
it
were
so
always
,
it
is
not
possible
the
Generations
of
Mankind
could
be
eternal
.
For
if
we
should
suppose
the
Eternity
of
the
World
,
an
Increase
of
but
one
Man
in
the
Period
of
Millions
of
Years
would
have
filled
more
space
than
all
the
Earth
or
the
Concave
of
Heaven
could
receive
:
For
in
as
much
as
in
a
Duration
that
never
had
a
Beginning
there
must
needs
be
infinite
Millions
of
Years
,
the
Increase
of
one
Man
in
every
Million
above
what
was
before
,
must
needs
produce
an
infinite
coexisting
number
,
and
an
infinite
moles
of
Mankind
;
much
more
if
the
Increase
were
in
any
measure
proportionable
to
what
our
daily
Experiences
give
us
Instances
of
.
Whereby
we
find
,
that
although
it
be
possible
that
several
Families
may
be
wholly
extinct
in
a
Kingdom
in
the
Period
of
5
or
600
Years
,
and
though
possibly
in
some
one
Age
there
may
be
a
diminution
of
the
People
of
a
Kingdom
from
what
they
were
in
the
Age
before
;
yet
in
the
succession
of
a
very
few
Ages
they
again
increase
beyond
the
diminution
,
and
neither
successively
decrease
,
nor
hold
an
equality
;
which
we
may
reasonably
suppose
to
be
the
common
condition
of
the
World
.
And
as
to
that
Supposition
,
That
even
upon
a
Natural
account
,
when
the
World
grows
too
full
of
Inhabitants
,
they
must
break
the
Bonds
of
Society
and
Peace
,
and
so
diminish
each
other
by
Internecions
and
Wars
.
As
Air
compressed
,
or
expanded
beyond
the
measure
of
the
Vessel
containing
it
,
breaks
the
Vessel
wherein
it
is
compressed
to
give
it self
room
.
I
shall
only
say
,
that
although
the
Pride
and
Ambition
and
Insolence
of
neighbouring
Princes
or
People
,
or
the
sense
of
too
much
Oppression
and
Hardship
hath
many
times
raised
Wars
,
yet
we
never
knew
Wars
to
grow
meerly
upon
the
account
of
the
Fulness
of
any
Country
:
indeed
that
Plethory
hath
many
times
occasioned
Emigrations
,
and
Transplantations
,
and
Navigation
,
and
increase
of
Trade
or
Manufactures
and
other
industrious
Employments
;
but
Wars
have
always
grown
upon
other
Occasions
:
though
,
as
I
before
observe
,
the
great
,
wise
,
and
intellectual
Governour
of
the
World
hath
by
his
over-ruling
Conduct
of
the
Passions
of
Men
,
brought
about
ends
for
the
convenience
and
benefit
of
Mankind
in
this
respect
also
,
as
well
as
to
punish
their
Excesses
and
Enormities
.
CAP.
XII
.
The
Eighth
Evidence
of
Fact
proving
the
Origination
of
Mankind
,
namely
,
the
Consent
of
Mankind
.
I
Come
now
to
the
Eighth
and
last
Evidence
of
Fact
,
proving
the
Origination
of
Mankind
,
namely
,
The
general
Consent
of
Mankind
in
that
Perswasion
;
wherein
I
shall
pursue
this
Order
:
First
,
to
consider
the
more
Popular
or
Vulgar
Opinion
of
Nations
in
all
or
most
Places
and
Ages
of
the
World
,
agreeing
in
this
Sentiment
or
Perswasion
,
and
what
may
be
reasonably
concluded
of
the
truth
,
or
at
least
great
probability
of
the
truth
of
that
Supposition
of
the
Origination
of
Mankind
,
upon
the
Supposition
of
such
a
Consent
.
Secondly
,
to
consider
the
more
restrained
Perswasion
of
the
Learned
and
more
considerate
sort
of
Men
,
that
guided
themselves
in
their
Sentiments
not
barely
upon
Popular
or
Vulgar
Opinions
,
but
searched
deeper
into
the
Reasons
and
Evidences
of
things
;
namely
,
the
learneder
Tribe
of
Men
,
Physiologists
and
Philosophers
:
And
then
I
shall
also
consider
the
several
Suppositions
of
those
that
agreed
in
that
Perswasion
touching
the
several
Manners
and
Methods
of
such
Originations
,
and
wherein
their
several
Suppositions
seem
to
be
deficient
,
insufficient
,
or
untrue
.
First
,
touching
the
National
or
Popular
Opinions
touching
the
Origination
of
Mankind
.
There
hath
prevailed
among
the
generality
of
Mankind
a
common
Perswasion
,
that
Mankind
had
an
Original
ex
non
genitis
;
and
those
Nations
that
pretend
to
the
greatest
Antiquity
,
suppose
themselves
to
be
Terrigenae
,
or
at
least
by
some
other
Method
than
the
ordinary
course
of
Generation
.
Kircherus
in
his
Oedipus
Aegyptiacus
,
Syntagm
.
3.
Cap.
1.
out
of
Maimonides
gives
us
an
Account
of
the
Zabei
,
descended
from
Cush
,
and
inhabiting
the
Coast
of
the
Red
Sea
;
that
though
they
held
the
World
eternal
,
yet
supposed
the
first
Man
Adam
to
be
begotten
in
the
Moon
,
of
a
Father
and
Mother
,
and
from
thence
he
came
into
this
lower
World
,
and
was
called
Apostolus
Lunae
,
and
taught
Men
to
worship
the
Moon
:
and
for
this
he
cites
Maimonides
,
l.
3.
cap.
29.
though
the
late
Translation
mention
nothing
of
his
proceeding
from
the
Moon
,
but
of
his
coming
out
of
India
into
Babel
,
and
teaching
Men
the
Worship
of
the
Moon
:
this
Fable
the
Rabbi
confutes
.
Diodorus
Siculus
gives
us
an
Account
of
the
Opinion
of
the
Egyptians
,
lib.
1.
cap.
2.
who
though
they
pretend
a
vast
number
of
Years
to
have
passed
since
the
Origination
of
Mankind
,
yet
they
suppose
it
had
an
Original
;
Et
ab
orbis
initio
primos
homines
apud
se
creatos
:
and
they
inferr
it
from
the
Fertility
of
their
Soil
by
the
Inundation
of
Nilus
,
which
at
its
recess
leaves
so
fruitful
a
Tincture
,
that
thereby
and
by
the
heat
of
the
Sun
,
Animals
have
their
visible
production
,
part
after
part
:
And
yet
both
Aristotle
,
l.
2.
Meteoron
.
and
Herodotus
in
Euterpe
do
with
great
probability
evince
that
the
fruitfullest
part
of
Egypt
,
namely
,
the
part
called
Delta
where
the
Nile
overflows
,
is
an
Exaggeration
,
or
Ground
gained
by
the
Inundation
of
Nilus
.
Herodotus
,
ubi
supra
,
tells
us
,
That
in
the
time
of
Psamniticus
sometimes
King
of
Egypt
there
was
a
Competition
between
the
Egyptians
and
Phrygians
,
who
were
the
first
People
,
or
the
Terrigenae
,
and
that
by
the
Experiment
of
the
Education
of
two
Infants
which
should
not
be
instructed
,
by
their
Natural
Speech
in
the
Language
of
Phrygia
;
the
Phrygians
carried
the
priority
.
The
thing
is
fabulous
,
all
the
use
that
is
to
be
made
of
it
is
,
That
there
was
a
common
Opinion
in
the
Nations
of
the
World
,
that
there
was
some
Inception
of
Mankind
otherwise
than
by
the
way
of
Natural
Procreation
.
Laertius
,
in
Prooemio
,
supposeth
the
Grecians
to
be
the
first
Men
,
A
quibus
nedum
Philosophorum
,
sed
hominum
genus
initium
habuit
.
The
above
named
Diodorus
Siculus
,
lib.
4.
cap.
1.
tells
us
that
the
Ethiopians
claim
a
greater
Antiquity
than
the
Egyptians
,
who
borrowed
many
of
their
Laws
and
Customs
and
Religion
from
them
:
that
as
Ethiopia
was
the
fittest
and
most
congruous
place
for
the
first
Production
of
Men
and
Beasts
,
in
respect
of
the
vicinity
and
constancy
of
the
Sun
;
so
,
de
facto
the
Ethiopians
were
the
first
Men
that
were
on
the
Earth
,
and
Terrigenae
.
Ferunt
,
Aethiopes
primos
hominum
omnium
creatos
esse
;
cujus
rei
conjecturam
ferunt
,
quod
non
aliunde
homines
in
eam
accesserunt
,
sed
in
ipsa
geniti
meritò
Indigetes
omnium
consensu
appellentur
.
Et
quidem
verisimile
est
eos
qui
sub
meridie
habitant
primos
è
terra
suisse
homines
genitos
;
nam
Solis
ardore
terram
quae
humida
erat
arefaciente
,
atque
omnibus
vitam
dante
,
decens
fuit
locum
Soli
propinquierem
primò
naturam
animantium
tulisse
.
De
Laet
in
his
History
of
the
Original
of
the
Americans
,
pag.
178.
tells
us
of
the
Perswasion
of
divers
of
the
Americans
,
that
held
there
is
one
God
;
Qui
omnia
creavit
,
dein
plures
in
terram
defixerat
sagittas
,
è
quibus
hominum
genus
ortum
&
propagatum
fuit
:
though
they
also
held
other
inferior
Deities
:
And
Pag.
106.
Alii
narrant
,
è
quadam
specu
per
fenestram
exiliisse
sex
aut
nescio
quot
homines
,
eósque
initium
dedisse
humano
generi
in
loco
qui
ob
eam
causam
dicitur
Pacari
tampo
;
atque
ideo
opinantur
Tambes
esse
hominum
antiquissimos
.
Vide
Acost
.
l.
1.
cap.
25.
ad
idem
.
Thus
it
seems
there
hath
been
in
all
Nations
,
that
have
had
any
manner
of
Order
among
them
,
a
common
Opinion
of
the
Origination
of
Mankind
;
though
they
have
dressed
up
the
Supposition
with
various
Fictions
and
Imaginations
no
less
vain
than
the
Poets
,
who
supposed
Men
to
grow
of
the
Serpents
Teeth
sown
by
Cadmus
,
or
the
Stones
thrown
over
their
Heads
by
Deucalion
and
Pyrrha
.
This
perswasion
and
opinion
of
Mankind
of
their
Original
,
might
be
conveyed
to
the
generality
of
Nations
by
some
of
these
ways
:
1.
By
some
Tradition
,
derived
down
unto
them
from
those
that
lived
before
them
;
but
then
if
we
look
after
the
original
or
first
head
of
this
Tradition
,
it
may
be
hard
positively
to
define
from
whence
it
began
;
but
it
seems
probable
,
that
it
was
from
those
first
Parents
of
Mankind
,
and
so
the
Tradition
founded
in
the
Truth
of
the
Fact
,
and
originally
delivered
by
them
that
perfectly
knew
it
to
be
so
:
It
is
true
,
there
are
,
and
have
been
very
many
things
entertained
as
true
by
Traditional
Derivation
,
which
either
have
not
any
sufficient
evidence
of
their
Truth
,
or
it
may
be
some
things
that
do
oppose
the
credit
of
it
;
and
it
were
a
piece
of
vain
credulity
to
believe
every
thing
,
that
either
vulgar
Tradition
,
or
the
Artifices
of
Men
,
have
imposed
upon
over
credulous
succeeding
Ages
and
Persons
:
And
we
see
,
that
as
the
Origination
of
Man
hath
been
traditionally
received
,
so
those
Adjuncts
and
Fables
with
which
it
hath
been
dressed
up
,
have
been
also
received
and
believed
with
it
.
But
to
this
I
say
:
1.
That
the
Origination
of
Man
,
as
a
Matter
of
Fact
,
could
hardly
be
thought
of
,
but
either
by
very
considering
and
thinking
Men
,
whereof
hereafter
;
or
by
such
,
as
being
the
first
Parents
of
Mankind
,
knew
their
Original
.
And
if
it
be
said
,
they
could
no
more
know
their
Original
than
a
Child
new
born
:
It
is
true
,
if
the
Production
of
Mankind
were
such
at
first
as
it
is
now
,
or
as
some
of
the
mistaken
Heathen
thought
it
,
(
viz.
in
Infantia
)
it
may
be
so
:
But
we
shall
see
,
that
if
Mankind
had
their
Original
ex
non
genitis
,
(
as
most
certainly
they
had
)
then
the
Formation
of
Mankind
was
in
his
full
and
perfect
Constitution
,
and
not
by
a
gradual
progress
from
Infancy
as
now
.
2.
That
the
Tradition
of
the
Origination
of
Mankind
seems
to
be
universal
,
but
the
particular
Modes
or
Methods
of
that
Origination
,
excogitated
by
the
Heathen
,
were
particular
,
and
not
common
;
and
therefore
,
though
these
be
fabulous
and
deserve
not
our
credit
,
yet
they
do
not
abate
the
credibility
of
the
universal
Tradition
.
The
common
Tradition
and
consent
thereunto
of
the
Existence
of
a
Deity
,
carries
in
it
a
great
moral
Evidence
of
the
Truth
thereof
,
although
the
particular
superadditions
and
multiplications
of
Deities
,
by
the
Fancies
and
Traditions
of
particular
Ages
or
Nations
,
are
fabulous
and
untrue
:
Quod
ab
omnibus
ubique
&
semper
creditum
est
pro
veritate
habendum
est
,
though
the
various
particular
Modes
,
and
Methods
,
and
Hypotheses
,
are
or
may
be
fabulous
.
3.
That
Mankind
had
an
Original
might
be
known
naturally
,
and
without
a
Revelation
to
the
first
Individuals
of
Humane
Nature
,
and
consequently
might
with
evidence
and
certainty
enough
,
even
upon
a
moral
account
,
be
communicated
by
them
to
others
,
and
to
pass
into
an
universal
Tradition
:
But
the
Manner
of
the
first
Production
of
Men
,
what
gradations
were
antecedent
to
it
could
not
possibly
be
known
to
the
first
Parents
of
Mankind
without
Divine
Revelation
,
because
it
must
needs
be
antecedent
to
their
Being
,
and
therefore
the
particular
Manner
.
therefore
could
not
,
upon
a
bare
natural
or
moral
account
,
be
any
true
Root
or
Foundation
of
such
a
Tradition
as
according
to
the
Mosaical
Hypothesis
of
the
Origination
of
Mankind
,
whereby
we
understand
that
Adam
was
created
out
of
the
Dust
of
the
Ground
,
and
then
had
an
Intellectual
Soul
put
into
him
;
Adam
might
upon
a
natural
account
know
that
now
he
was
,
and
that
before
he
was
not
;
and
he
might
upon
a
rational
account
know
,
that
such
a
Production
of
such
a
Being
as
he
found
himself
to
be
,
could
never
have
been
effected
without
the
agency
of
a
most
powerful
and
wise
Being
,
which
we
call
Almighty
God
:
And
this
Tradition
,
both
that
he
was
made
when
before
he
was
not
,
and
that
he
was
created
or
made
by
Almighty
God
,
he
might
with
as
great
evidence
and
certainty
traditionally
communicate
to
his
Descendents
,
as
any
other
matter
of
fact
,
or
rational
deduction
:
But
he
could
never
know
the
manner
of
his
own
Production
,
or
the
particular
Preparations
antecedent
to
such
his
Being
,
without
Revelation
from
God
,
or
some
intelligent
Being
that
saw
or
knew
the
antecedents
to
his
Constitution
;
neither
could
he
without
such
Revelation
or
Discovery
,
deliver
the
same
over
traditionally
with
any
certainty
of
truth
to
his
Descendents
.
And
consequently
,
the
general
Tradition
of
his
Origination
hath
a
Rode
of
Credibility
in
it
,
to
such
a
Man
as
will
believe
that
any
matter
of
Fact
may
be
true
that
he
sees
not
;
though
the
particular
manner
of
his
Orgination
is
not
with
any
certainty
credible
to
him
,
that
either
believes
not
there
is
any
Divine
Revelation
,
or
that
believes
not
the
particular
Method
propounded
is
in
truth
a
Divine
Revelation
So
that
the
general
Tradition
that
Man
had
his
Origination
ex
non
genitis
,
is
a
greater
Evidence
that
it
was
true
,
than
that
he
was
made
out
of
Arrows
stuck
in
the
Ground
;
or
,
ex
folliculis
terrae
innascentibus
,
as
some
Philosophers
.
2.
The
Ground
of
this
Perswasion
hath
sprung
from
such
of
the
Philosophers
,
and
other
considerate
Men
,
who
upon
a
strict
Enquiry
and
Examination
have
found
it
impossible
that
the
successive
Generations
of
Mankind
could
be
Eternal
,
and
consequently
Infinite
;
and
therefore
have
concluded
with
very
great
evidence
of
Reason
,
that
it
must
needs
have
some
other
Origination
in
some
one
Period
of
duration
,
than
what
is
now
natural
and
common
.
But
then
being
destitute
of
Divine
Revelation
,
or
at
least
not
giving
due
credit
thereunto
,
and
being
greatly
in
the
dark
,
and
not
knowing
well
how
to
determin
what
that
Method
of
the
Origination
of
Mankind
should
be
,
some
took
up
one
Fancy
,
some
another
,
to
salve
the
Phaenomenon
,
according
as
their
Imaginations
led
them
.
And
hence
it
was
,
that
some
thought
their
Origination
was
not
altogether
unlike
the
spontaneous
Production
of
Insects
;
only
these
being
Annual
,
required
no
great
contribution
of
Heavenly
Influkes
;
but
that
of
the
Production
of
Men
or
more
perfect
Animals
,
Non
sine
magna
coelestium
corporum
conjunctione
sive
mutatione
:
Others
again
,
more
soberly
attributed
it
meerly
to
the
Power
and
Wisdom
of
the
glorious
God
:
Others
,
to
the
efficiency
of
Angels
;
whereof
in
the
next
Chapter
.
And
this
Contemplation
of
such
Philosophers
and
knowing
Men
coming
abroad
into
the
World
,
the
generality
of
Mankind
subscribed
to
the
truth
of
the
grand
Hypothesis
it self
;
namely
,
That
Mankind
had
at
one
time
or
other
,
or
by
some
means
or
other
an
Origination
differing
from
the
ordinary
and
natural
method
of
Propagation
now
observed
:
And
finding
that
the
same
held
a
singular
congruity
to
the
nature
of
things
,
and
the
general
Conception
and
Reason
of
the
Humane
Understanding
;
the
generality
of
the
World
entertained
,
and
by
Tradition
transmitted
this
Hypothesis
to
their
Posterity
.
But
finding
the
Philosophers
and
Wise
Men
so
uncertain
and
disagreeing
,
de
modo
,
and
unable
to
give
any
satisfactory
Resolution
thereof
;
every
Nation
,
and
almost
every
Person
took
up
what
particular
Hypothesis
pleased
them
for
the
Method
or
Manner
of
such
Origination
;
and
herein
the
Wantonness
of
Poets
,
and
the
Crafts
of
their
Heathenish
Priests
and
Hierophants
abundantly
gratified
the
Fancies
of
the
People
with
Superstructions
and
Inventions
of
their
own
.
And
indeed
it
is
observable
,
that
all
those
ancient
Traditions
of
things
that
were
truly
done
,
and
so
delivered
over
and
received
by
Mankind
,
as
they
have
for
the
substance
and
main
of
them
been
preserved
by
the
strength
of
this
Tradition
;
so
where
the
Holy
Scriptures
have
not
been
taught
or
known
,
these
Traditions
have
been
admirably
dressed
by
Sophistications
and
Superadditions
,
introduced
by
the
Phantasies
of
Poets
or
the
deceits
of
Heathenish
Priests
,
or
by
the
gradual
corruptings
of
the
Traditions
themselves
.
Thus
the
History
of
the
Creation
,
of
the
Flood
,
of
the
Tower
of
Babel
,
of
Noah
and
his
three
Sons
;
many
of
which
are
,
for
the
substance
of
them
,
preserved
among
the
Barbarous
People
of
the
East
and
West
Indies
at
this
day
,
as
appears
by
those
that
have
written
the
Relation
,
especially
of
the
Americans
,
as
Acosta
,
and
De
Laet
have
nevertheless
been
covered
over
with
divers
fabulous
and
devised
Additions
and
Stories
:
and
so
it
happened
also
among
the
ancient
Heathenish
Writers
,
as
hath
been
at
large
demonstrated
,
especially
by
Bochart
in
his
Phaleg
.
Now
as
touching
the
Opinion
of
the
Learned
Tribe
,
which
,
as
before
is
shewn
,
fell
into
two
Parties
:
The
one
holding
the
Eternal
Successions
of
Mankind
,
whereof
in
this
Second
Section
:
The
other
holding
a
First
Inception
of
Mankind
,
Ex
non
genitis
.
The
latter
Opinion
far
out-ballanceth
the
former
,
both
in
the
reasonableness
thereof
,
and
the
multitude
and
great
Learning
of
those
that
so
asserted
it
;
and
should
,
according
to
the
propounded
Method
,
be
here
declared
.
But
because
I
intend
in
the
next
Section
to
examin
the
various
Suppositions
of
those
of
the
latter
sort
,
touching
the
Manner
of
the
Origination
of
Man
,
I
shall
reserve
that
Business
to
the
next
Section
;
wherein
I
shall
at
once
consider
the
Learned
ancient
Authors
that
hold
the
Origination
of
Mankind
,
and
shall
also
deliver
and
examin
their
several
Suppositions
touching
the
same
.
SECT.
III.
CAP.
I.
The
Opinions
of
the
more
Learned
part
of
Mankind
,
Philosophers
and
other
Writers
,
touching
Man's
Origination
.
I
Have
in
the
former
Parts
of
this
Enquiry
shewed
,
that
there
have
been
among
Philosophers
and
other
Heathen
,
and
some
modern
Writers
,
Two
great
Opinions
touching
Man's
Origination
:
1.
Those
that
thought
it
indeed
to
be
without
any
Origination
,
but
Eternal
;
and
this
Opinion
they
took
up
principally
upon
two
Reasons
:
1.
Because
the
Medium
or
Clew
by
which
they
guided
themselves
,
was
the
common
,
constant
Method
of
Productions
by
successive
Generations
;
and
they
thought
it
more
sutable
to
take
their
Measures
,
and
make
their
Conclusions
consonant
to
the
course
of
Nature
,
which
they
saw
and
observed
,
and
judged
to
be
always
uniform
,
and
like
itself
;
which
could
not
be
such
,
if
Mankind
had
any
other
Method
of
Origination
than
now
it
hath
:
And
in
Natural
Appearances
,
Causes
and
Effects
,
they
thought
it
not
becoming
the
Genius
or
Spirit
of
a
Philosopher
to
call
in
any
other
Assistant
or
Producent
than
what
was
and
is
the
ordinary
Rule
,
Course
,
and
Law
of
Nature
as
they
now
find
it
.
And
by
this
means
they
thought
that
they
proceeded
consonantly
both
to
Nature
,
and
to
themselves
.
2.
Because
that
among
those
ancient
Philosophers
that
either
supposed
the
Origination
of
Mankind
to
be
either
casual
,
as
Epicurus
,
Democritus
,
&c.
or
to
be
natural
,
from
the
Earth
,
and
conjunction
of
the
Influences
of
Heavenly
Bodies
in
some
Periodical
Aspects
;
or
partly
natural
,
and
partly
fortuitous
,
or
at
least
spontaneous
,
as
Insects
arise
:
I
say
,
in
and
among
these
various
Suppositions
of
an
Origination
of
Mankind
(
yea
and
perfect
Animals
)
ex
non
genitis
,
they
found
so
much
incertainty
,
improbability
,
and
repugnancy
,
that
they
threw
them
all
aside
,
together
also
with
the
Beginning
or
Origination
of
Mankind
;
and
took
up
that
more
compendious
,
and
more
sutable
,
as
they
thought
,
to
the
Laws
which
they
observed
in
Nature
;
and
concluded
,
That
the
Generations
of
Mankind
and
of
perfect
Animals
were
without
beginning
,
but
always
obtained
in
the
same
manner
as
now
they
are
.
Of
this
Opinion
was
Ocellus
Lucaenus
,
and
likewise
Aristotle
,
though
in
some
places
he
seems
to
be
doubtful
,
and
although
Plato
in
his
Timaeus
seems
to
assert
an
Origination
of
Mankind
,
yet
in
some
other
places
his
Expressions
are
doubtful
:
and
therefore
Censorinus
in
his
golden
Book
de
Die
Natali
,
reckons
as
well
Plato
as
Aristotle
,
Ocellus
Lucanus
,
Architas
Tarentinus
,
Xenocrates
,
Dicearchus
,
Pythagoras
,
Theophrastus
,
to
be
Assertors
of
the
Eternity
of
Mankind
.
And
this
Opinion
I
have
examined
in
the
Chapters
of
the
Second
Section
of
this
Book
,
and
offered
Reasons
Physical
,
Metaphysical
and
Moral
against
it
.
The
last
Moral
Reason
which
I
offered
was
,
The
received
Opinion
of
Mankind
asserting
the
Origination
of
Man
,
and
that
as
well
of
the
common
sort
of
People
as
of
the
Tribe
of
the
Learned
Philosophers
.
The
former
I
dispatched
in
the
last
Chapter
,
but
the
Suffrage
of
the
Gens
literata
I
reserved
to
this
Section
,
because
thereby
at
once
I
may
with
the
same
labour
shew
the
Opinions
of
Learned
Men
among
the
Heathen
,
asserting
the
Origination
of
Mankind
,
and
what
their
several
Sentiments
were
concerning
the
manner
of
it
:
And
therefore
I
shall
be
constrained
herein
to
mention
the
Opinions
of
some
of
those
Learned
Philosophers
above-mention
,
and
to
add
some
others
of
the
contrary
Perswasion
,
which
out-ballance
the
former
.
2.
The
second
general
Opinion
,
was
of
those
Learned
Philosophers
that
held
an
Origination
of
Mankind
ex
non
genitis
;
and
the
Reason
moving
them
to
this
Perswasion
was
,
not
only
the
great
Tradition
that
obtained
generally
in
favour
of
it
,
and
the
great
reasonableness
of
the
Supposition
it self
;
but
also
the
many
absurd
Consequences
,
and
indeed
irreconcilable
Contradictions
that
they
found
in
the
Hypothesis
of
an
Eternal
Succession
of
Humane
Generations
without
beginning
:
Insomuch
that
the
Assertors
themselves
of
Eternal
Generations
were
doubtful
of
the
truth
of
their
own
Perswasions
,
as
will
hereafter
appear
.
And
those
of
this
latter
sort
were
even
Epicurus
himself
,
Anaximander
,
Empedocles
,
Parmenides
,
and
Zeno
Citicus
the
great
Founder
of
the
Sect
of
the
Stoicks
,
with
those
that
followed
or
favoured
it
.
But
above
all
,
the
great
Law-giver
Moses
,
who
was
divinely
inspired
;
and
yet
if
he
had
not
that
advantage
of
Divine
Infallibility
,
but
stood
barely
upon
the
great
credibility
both
of
his
Person
,
his
Learning
,
and
the
Hypothesis
it self
which
he
delivered
,
he
hath
as
great
a
weight
,
even
upon
a
natural
,
moral
,
and
rational
account
as
any
,
or
all
the
rest
put
together
.
But
because
I
intend
a
particular
Explication
of
the
Hypothesis
Mosaica
,
I
shall
not
mingle
this
among
the
other
Opinions
,
but
reserve
it
for
the
next
Section
.
The
Heathen
Philosophers
that
held
the
Origination
of
Mankind
ex
non
genitis
,
have
these
things
in
general
wherein
they
agree
one
with
another
,
and
with
the
Truth
it self
;
and
some
things
wherein
they
differ
among
themselves
,
and
in
some
things
from
the
Truth
.
1.
They
herein
agree
both
among
themselves
,
and
with
the
Truth
,
and
with
that
excellent
and
divine
Relation
of
Moses
,
Gen.
1.
That
Mankind
is
not
Eternal
,
but
had
a
Beginning
ex
non
genitis
.
2.
They
herein
also
agree
among
themselves
,
and
with
the
Truth
,
That
it
is
most
absolutely
necessary
(
if
Mankind
had
a
Beginning
or
Origination
)
it
must
needs
be
in
a
differing
kind
and
manner
from
that
common
course
whereby
Mankind
is
now
propagated
.
This
is
asserted
by
those
that
hold
the
Origination
of
Mankind
by
the
Efficiency
of
Almighty
God
(
consonant
to
the
Mosaical
Hypothesis
)
either
immediately
,
or
partly
by
the
Instrumentality
of
Angels
,
as
Zeno
Citicus
,
Plato
and
others
:
it
is
also
asserted
by
them
that
hold
the
Origination
of
Mankind
to
be
at
first
fortuitous
,
as
Epicurus
and
Democritus
.
And
therefore
as
to
these
Perswasions
and
Suppositions
,
it
is
not
only
necessary
that
they
should
suppose
a
differing
manner
of
the
first
Origination
of
Mankind
from
what
now
obtains
;
but
it
is
consonant
also
to
their
Principles
,
and
the
grounds
of
their
Supposition
that
it
must
be
so
:
This
is
also
asserted
by
those
that
suppose
the
Origination
of
Mankind
to
be
purely
natural
,
and
according
to
the
constituted
Rule
of
Nature
.
But
yet
this
Supposition
,
though
most
necessarily
true
where
an
Origination
ex
non
genitis
is
once
supposed
,
yet
it
seems
less
sutable
to
the
Principles
of
those
Men
that
assert
such
a
natural
Production
of
Mankind
as
is
by
them
asserted
,
because
they
mancipating
all
Productions
and
Effects
to
the
Laws
of
Nature
,
and
governing
their
thoughts
,
and
taking
their
measures
barely
by
it
,
have
no
reason
to
think
or
believe
any
other
Method
of
Production
of
Mankind
to
have
at
any
time
been
any
otherwise
than
as
they
see
it
now
to
be
;
which
,
as
is
before
shewn
,
was
the
reason
why
Aristotle
inclined
to
the
Opinion
of
the
Eternity
of
Humane
Generations
,
because
Nature
is
presumed
to
be
consonant
to
it self
,
and
always
to
have
been
what
once
it
was
.
3.
But
in
the
Explication
of
the
Cause
and
Manner
of
this
Origination
of
Mankind
,
therein
they
differed
very
much
among
themselves
.
This
difference
consisted
principally
in
two
great
Considerations
;
1.
In
the
true
stating
of
the
efficient
Cause
of
this
Origination
of
Mankind
:
2.
In
the
Manner
,
Method
,
and
Order
of
such
Origination
.
As
to
the
difference
touching
the
Cause
of
such
Origination
,
and
the
nature
of
that
Cause
thereof
:
1.
Some
assigned
a
bare
fortuitous
Cause
of
the
first
Origination
of
Mankind
,
as
Epicurus
,
and
his
Explicator
Lucretius
;
for
although
in
some
places
they
are
driven
to
assert
some
determinate
Semina
,
of
Mankind
and
perfect
Animals
,
to
avoid
that
indefinite
and
unlimited
excursion
of
Atoms
;
yet
they
that
suppose
these
Semina
,
do
suppose
a
fortuitous
Coalition
of
Atoms
to
the
Constitution
of
these
Semina
,
and
so
upon
the
whole
account
it
is
fortuitous
.
2.
Some
assign
a
natural
determined
Cause
of
the
first
production
of
Mankind
,
namely
,
the
due
preparation
of
the
fat
and
slimy
Earth
after
a
long
incubation
of
Waters
,
and
some
admirable
Conjunction
of
〈◊〉
the
Heavenly
and
Planetary
Bodies
,
in
some
certain
Period
of
Time
at
a
long
distance
from
us
;
which
as
naturally
and
necessarily
produced
the
first
Couples
of
Mankind
,
and
likewise
of
other
perfect
Animals
,
as
necessarily
and
naturally
as
the
return
of
the
Vernal
Sun
produceth
divers
sorts
of
Insects
,
which
though
they
are
called
sponte
orientia
,
yet
they
arise
meerly
from
a
Connexion
of
Natural
Causes
,
and
the
various
Ferments
and
Dispositions
of
the
Elementary
,
and
Positions
and
Influxions
of
the
Heavenly
Bodies
:
Thus
some
of
the
Ancients
,
and
also
Avicen
,
Cardanus
,
Caesalpinus
,
Berogardus
.
3.
Some
of
the
Ancients
,
that
most
truly
assign
the
Origination
of
Mankind
to
the
most
High
,
Intelligent
,
Powerful
,
Beneficent
Being
,
viz.
Almighty
God
,
and
the
Beneplacitum
and
Fiat
of
his
Omnipotent
Will
;
as
Zeno
Citicus
.
And
thus
their
differences
arose
touching
the
Cause
of
this
Origination
.
As
to
the
second
,
namely
,
the
different
Manner
of
the
Origination
of
Mankind
,
Censorinus
ubi
supra
,
Euseb.
praepar
.
Evang.
lib.
1.
cap.
7
,
8
,
9.
and
others
give
it
as
followeth
.
1.
The
Opinion
of
Anaximander
:
Videri
sibi
ex
aqua
terráque
calefactos
,
exortos
esse
sive
pisces
,
sive
piscibus
simillima
animalia
,
in
his
homines
crevisse
,
foetúsque
ad
pubertatem
intus
retentos
;
tum
demum
ruptis
illis
,
viros
mulierésque
qui
jam
se
alere
possent
,
processisse
.
2.
The
Opinion
of
Empedocles
and
Parmenides
:
Primò
,
membra
singula
ex
terra
quasi
praegnante
edita
,
&
deinde
coisse
,
&
effecisse
solidi
hominis
materiam
,
igni
simul
&
humori
permixtam
.
3.
The
Opinion
of
Democritus
and
Epicurus
:
Ex
aqua
limóque
primùm
homines
procreatos
;
viz.
uteros
limo
calefacto
radicibus
terrae
cohaerentes
primùm
increvisse
,
&
infantibus
ex
se
editis
ingenitum
lactis
humorem
,
natura
ministrante
,
praebuisse
,
quos
ita
educatos
&
adultos
genus
hominum
propagasse
.
4.
The
Opinion
of
Zeno
Citicus
,
the
Founder
of
the
Stoical
Sect
:
Principium
humano
generi
ex
novo
mundo
constitutum
putavit
,
primósque
homines
ex
solo
adminiculo
divini
ignis
,
id
est
,
Dei
providentia
,
genitos
.
Ovid
,
though
he
were
a
wanton
Poet
,
and
his
Metamorphosis
full
of
Fictions
,
yet
in
the
Description
of
the
Creation
he
hath
out-done
many
of
the
more
serious
Philosophers
;
and
I
believe
was
not
only
acquainted
with
the
Mosaical
History
,
but
with
most
of
those
Writings
that
were
extant
in
that
time
,
containing
the
Origination
of
the
World
and
Mankind
;
though
he
mingle
his
own
Fancies
with
what
he
so
learned
:
He
gives
us
an
account
of
the
Origination
of
Man
,
Lib.
2
Fab.
2.
and
of
other
Animals
,
Ibid.
Fab.
8.
Of
the
former
,
Natus
homo
est
,
sive
hunc
divino
semine
fecit
Ille
Opifex
rerum
mundi
melioris
origo
,
Sive
recens
tellus
,
seductaque
nuper
ab
alto
Aethere
,
cognati
retinebat
semina
eoeli
;
Quam
natus
Iapeto
mistam
fluvialibus
undis
Finxit
in
effigiem
,
moderantum
cunct
a
deorum
.
Touching
the
latter
,
the
Origination
of
other
Animals
after
the
Deluge
,
he
gives
an
elegant
Description
,
and
from
the
Instance
of
the
Productions
after
the
Inundation
of
Nilus
;
—
Ex
eodem
corpore
sapè
Altera
pars
vivit
,
rudis
est
pars
altera
tellus
.
So
,
after
the
Flood
,
by
the
moisture
of
the
Ground
and
heat
of
the
Sun
,
—
Tellus
Intulenta
recenti
Solibus
aethereis
,
altóque
recanduit
aestu
,
Reddidit
innumeras
species
.
—
As
to
the
Origination
of
brute
Animals
,
he
seems
to
ascribe
the
same
in
effect
as
happens
in
the
equivocal
production
of
Insects
.
But
as
to
the
Origination
of
Man
,
he
seems
to
agree
with
the
Stoicks
,
but
gives
thereof
a
fuller
Explication
;
namely
,
1.
That
it
was
a
Seminal
Production
,
and
not
so
fortuitous
as
that
of
Animals
.
2.
That
these
Semina
humanae
naturae
were
either
the
immediate
Productions
of
the
great
Opifex
rerum
,
or
at
least
were
left
in
the
Earth
by
the
Celestial
Nature
,
while
it
stood
mingled
therewith
in
massa
Chaotica
:
By
which
means
,
it
seems
,
he
thought
not
that
the
production
of
Mankind
was
by
a
gradual
process
and
maturation
in
the
Earth
,
and
from
it
,
like
the
ordinary
course
of
the
Formative
process
in
utero
matris
,
in
the
ordinary
course
of
Generation
;
but
by
a
shorter
and
more
compendious
Method
:
For
,
according
to
the
ancient
Mythology
,
Japetus
signified
the
Heaven
,
and
Japeti
satus
,
or
Prometheus
the
Son
of
the
Heaven
,
the
Divine
Providence
which
Almighty
God
exercised
by
the
instrumentality
of
the
Heavenly
Motions
:
And
the
Ancients
attributed
the
Formation
or
Configuration
of
the
humane
Body
in
its
first
original
to
this
Divine
Providence
,
whereby
those
Seminal
Particles
before
described
being
taken
and
included
in
convenient
Elementary
Matter
,
the
whole
Composition
was
by
the
Divine
Providence
moulded
up
into
the
humane
Shape
and
Consistency
in
its
first
Origination
.
This
was
that
Notion
that
divers
of
the
Ancients
,
and
Ovid
out
of
them
had
concerning
the
first
Origination
of
Mankind
;
vide
Caelium
Rhodogin
.
l.
7.
cap.
19
,
&
20.
and
seems
to
have
some
analogy
with
that
Hypothesis
of
Plato
in
his
Timaeus
,
hereafter
mentioned
.
Thus
we
have
an
account
of
the
Opinions
,
1.
Of
the
Pythagorean
Philosophers
:
2.
Of
the
old
Academicks
:
3.
Of
the
Peripateticks
,
all
seeming
to
agree
in
the
Supposition
of
the
Eternity
of
the
World
:
4.
Of
the
Epicureans
,
under
which
I
include
that
of
Anaximander
and
Empedocles
,
differing
only
in
the
modus
:
5.
Of
the
Stoicks
,
which
give
a
true
Account
both
of
the
Origination
of
Mankind
,
and
of
the
Manner
of
it
:
where
I
have
been
the
longer
,
because
it
is
a
Key
to
all
that
follows
,
and
gives
us
a
Scheme
of
it
.
These
several
Opinions
,
and
the
Authors
and
Assertors
thereof
,
I
shall
here
farther
illustrate
and
examin
.
1.
Touching
the
Opinion
of
the
Pythagoreans
,
because
we
have
nothing
extant
of
his
writing
,
I
can
say
little
more
touching
his
Opinion
;
though
some
suppose
,
he
was
not
of
Opinion
that
the
World
or
Mankind
was
Eternal
.
2.
Touching
Plato
,
it
is
true
,
he
seems
very
various
and
Poetical
in
his
writing
;
and
by
reason
of
the
Method
of
his
Discourses
,
by
way
of
Dialogues
,
it
is
hard
to
determin
what
his
Opinion
was
concerning
the
Eternity
of
the
World
,
or
of
the
Generations
of
Mankind
.
In
the
beginning
of
his
third
Book
de
Legibus
,
but
especially
in
the
middle
of
his
sixth
,
under
the
Persons
of
Atheniensis
hospes
,
and
Clinias
,
he
intimates
his
Opinion
of
the
Eternity
of
the
World
and
Mankind
:
Athen.
Scire
omnes
oportet
,
hominum
generationem
vel
nullum
prorsus
unquam
initium
habuisse
,
neque
terminum
habiturum
,
sed
fuisse
omninò
semper
&
fore
;
aut
si
coepit
,
inaestimabili
ante
nos
temporis
magnitudine
incepisse
.
Clin.
Plané
.
And
again
,
in
his
Menexemus
,
under
the
Person
of
Socrates
commending
the
Country
of
Attica
;
Altera
ejus
laus
erit
,
quod
eo
tempore
quo
tellus
omnia
animalia
omnigena
producebat
,
feras
&
armenta
omnia
;
tellus
duntaxat
nostra
ad
hoc
sterilis
erat
,
agrestibúsque
animalibus
vacua
,
propriè
verò
ex
omnibus
animalibus
hominem
genuit
,
qui
caeteris
intelligentia
praestat
,
solúsque
jus
ac
deos
colit
.
And
again
,
in
his
Timaeus
,
in
the
Person
of
Timaeus
he
gives
us
an
Account
of
the
Original
of
Mankind
,
and
the
manner
of
it
,
to
this
effect
;
That
when
Almighty
God
had
made
and
set
in
order
the
great
World
,
and
endowed
it
with
a
living
Soul
,
and
thereby
it
became
a
great
Animal
;
and
had
also
made
a
sort
of
inferior
Deities
(
dii
ex
Deo
)
and
endowed
them
also
with
Immortality
,
he
brings
in
the
great
God
bespeaking
these
inferior
Deities
;
Accedite
vos
secundùm
naturam
ad
animalium
generationem
,
ita
ut
vim
imitemini
meam
,
qua
in
ortu
vestro
sum
usus
.
Atque
ejus
quidem
animalis
quod
in
ipsis
tale
futurum
est
ut
cum
immortalibus
appellatione
conveniat
,
divinúmque
vocetur
,
principatúmque
teneat
,
&
justitiam
simul
ac
vos
ultro
colat
:
Ego
vobis
semen
&
initium
tradam
,
vos
caetera
exequi
par
est
,
ut
immortali
naturae
mortalem
attexentes
,
faciatis
generetísque
animalia
,
subministrantésque
alimenta
augeatis
,
&
consumpta
rursum
recipiatis
.
Haec
fatus
,
in
eodem
cratere
in
quo
mundi
totius
animam
permiscens
temperavit
,
superioris
temperationis
reliquias
miscendo
perfudit
,
&c.
Satis
autem
&
quasi
sparsis
animis
,
per
singula
singulis
convenientia
temporum
instrumenta
,
fore
ut
animal
nasceretur
,
quod
omnium
animalium
maximè
esset
divino
cultui
deditum
.
Thus
he
now
gives
us
an
account
of
the
Creation
of
Man
,
namely
,
of
his
Soul
by
the
great
God
.
Therefore
Plato
seems
not
to
be
reckoned
among
the
firm
Assertors
of
the
Eternity
of
Mankind
,
nor
of
the
World
;
and
accordingly
his
follower
Proclus
herein
agrees
with
his
Master
.
3.
Touching
Aristotle
,
and
the
Peripateticks
that
were
his
followers
,
as
Simplicius
,
Averroes
,
and
others
(
except
Philoponus
)
their
Opinion
seems
to
be
for
the
Eternity
not
only
of
the
World
,
but
of
Mankind
,
and
of
the
perfect
Animals
:
so
that
in
l.
3.
de
Generatione
Animalium
,
cap.
1.
he
determins
,
Quod
non
fuit
primus
leo
,
&c.
and
in
his
way
of
reasoning
follows
Ocellus
Lucanus
,
who
was
a
more
ancient
Philosopher
,
and
tenaciously
asserted
the
Eternity
of
the
World
.
Yet
Aristotle
himself
seems
not
to
be
over-confident
of
this
Opinion
,
but
holds
it
as
a
Problem
,
and
in
some
places
seems
to
give
Intimations
to
the
contrary
.
2.
Politic
,
cap.
6.
Putandum
est
primos
homines
sive
ex
terra
geniti
fuerunt
,
sive
ex
corruptione
aliqua
servati
,
ignaros
fuisse
,
&c.
and
in
his
3d
d
de
Generatione
,
upon
the
various
Productions
of
the
Earth
and
Water
,
Ut
animae
quodammodo
plena
sunt
omnia
:
and
in
his
10th
Problem
,
sect
.
15.
Qui
de
natura
disserunt
,
animantia
in
principio
orta
esse
dicunt
ingenti
aliqua
mundi
universíque
mutatione
:
and
in
his
64th
Problem
of
his
10th
Section
,
Quam
ob
causam
animantium
alia
non
solum
coitu
sed
etiam
sponte
naturae
procreantur
,
alia
ex
coitu
duntaxat
proveniunt
,
ut
Homo
&
Equus
,
etsi
non
ob
aliam
causam
,
tamen
quod
aliis
gignendi
tempus
breve
statutum
est
.
Itaque
fieri
non
potest
ut
tempus
quod
vim
obtinet
generandi
amplificetur
prorogetúrque
,
sed
temporum
vicissítudine
prorogationéque
,
ut
prorogetur
contingit
;
aliis
multò
generatio
ampliari
solet
:
etenim
vel
anno
vel
decem
mensium
spatio
confici
assolet
,
quo
pacto
vel
nullo
pacto
,
vel
ex
coitu
procreari
illa
necesse
est
.
So
that
he
attributes
the
reason
of
the
new
production
of
Men
and
great
Animals
only
to
the
time
that
they
are
to
be
perfected
in
utero
.
And
l.
1.
Topicor
.
cap.
11.
he
states
the
Question
,
Whether
the
World
had
a
Beginning
,
or
not
?
to
be
a
Problem
;
wherein
probabilities
are
on
either
side
.
By
these
passages
of
Aristotle
himself
,
he
seems
not
to
be
so
positive
in
his
Opinion
touching
the
Eternity
of
Mankind
at
least
;
but
rather
inclines
to
that
for
the
Eternity
of
Generations
,
upon
these
Reasons
:
1.
Because
he
was
not
willing
to
suppose
any
other
state
of
things
in
the
World
than
what
he
found
;
and
since
he
never
found
any
production
of
Mankind
,
or
the
perfect
Animals
,
ex
non
genitis
,
he
therefore
concluded
them
to
have
been
ever
produced
in
that
method
that
he
found
them
in
the
ordinary
and
setled
course
of
Nature
.
2.
Because
,
as
he
was
not
satisfied
with
the
strange
and
improbable
Hypotheses
of
Empedocles
,
Anaximander
,
and
Democritus
touching
the
Production
of
Mankind
;
so
he
could
not
excogitate
any
of
his
own
which
had
any
clearness
or
certainty
to
him
,
being
utterly
unacquainted
(
for
ought
we
know
)
with
the
Mosaical
Hypothesis
.
3.
Because
he
being
a
great
admirer
of
Nature
,
and
the
ordinary
proceeding
thereof
,
he
was
not
willing
to
entertain
any
such
Supposition
as
was
not
evident
,
according
to
the
ordinary
method
of
Nature
,
which
he
so
much
venerated
;
especially
such
as
might
seem
dissonant
to
his
great
Hypothesis
of
the
Eternity
of
the
general
Frame
of
the
rest
of
the
Universe
.
And
therefore
,
lib.
3.
de
Generatione
Animalium
,
cap.
11.
upon
a
Supposition
of
a
first
Production
of
Men
or
Animals
,
he
conforms
his
Thesis
concerning
them
to
his
general
Doctrine
:
Quamobrem
de
prima
hominum
atque
quadrupedum
generatione
(
si
quando
primum
terrigenae
oriebantur
,
ut
aliqui
dicunt
)
non
temere
existimaveris
altero
,
de
duobus
his
,
modo
oriri
;
aut
enim
ex
verme
constituto
primum
,
aut
ex
ovo
:
quippe
cum
aut
intra
se
habeant
cibum
ad
incrementum
necesse
sit
,
qui
quidem
conceptus
vermis
est
;
aut
aliunde
accipere
,
ìdque
aut
ex
parente
,
aut
ex
parte
conceptus
.
Itaque
si
alterum
fieri
non
potest
ut
effluat
ex
terra
,
quomodo
caeteris
animalibus
ex
parente
,
relinquitur
necessario
,
ut
ex
parte
conceptus
accipiatur
.
Talem
autem
generationem
esse
ex
ovo
aut
verme
fatemur
.
Ergo
si
initium
ullum
generationis
omnium
animalium
fuit
,
alterutrum
de
his
fuisse
probabile
esse
apertum
est
.
Sed
minus
rationis
est
,
ut
ex
ovo
prodierint
;
nullius
enim
generationem
animalem
talem
videmus
;
sed
alterum
tum
sanguineorum
quae
diximus
,
tum
exanguium
,
qualia
sunt
insectorum
nonnulla
,
&
ea
quae
testa
operiuntur
,
de
quibus
agitur
.
Non
enim
ex
parte
aliqua
oriuntur
,
ut
ea
quae
ovo
nascuntur
.
Thus
he
conforms
his
Position
to
his
general
Doctrine
,
upon
a
Supposition
of
the
spontaneous
Origination
of
Animals
.
4.
I
come
to
the
general
Doctrine
of
the
Epicureans
under
which
I
include
that
of
Anaximander
and
Empedocles
,
who
though
they
differ
something
in
the
manner
of
their
Hypothesis
,
yet
they
agree
in
the
main
for
a
kind
of
spontaneous
production
out
of
the
Earth
.
1.
Empedocles
seems
to
think
that
the
Limbs
or
Members
of
Men
grew
here
and
there
scattered
and
distinct
,
and
that
they
were
after
concrete
together
by
Heat
and
Moisture
,
into
the
stature
,
as
it
seems
,
of
a
full
grown
Man
.
2.
Anaximander
thinks
that
they
grew
into
the
full
stature
of
Men
and
Women
in
the
involucrum
of
something
like
Fishes
,
and
then
brake
out
into
the
World
,
as
it
seems
,
in
their
perfect
stature
.
And
that
near
unto
this
was
the
Opinion
of
Anaximander
,
appears
by
Plutarch
,
in
Placitis
Philosophorum
,
l.
5.
cap.
19.
Prima
animalia
in
humore
nata
corticibus
contenta
spinosis
,
adultiora
autem
facta
ad
siccitatem
descivisse
,
ruptóque
cortice
non
multum
temporis
supervixisse
.
Only
in
the
recital
of
his
Opinion
by
Censorinus
and
Plutarch
,
they
both
seem
to
agree
in
this
,
that
they
were
of
full
growth
when
they
thus
broke
their
Prisons
.
3.
Democritus
and
Epicurus
seem
to
think
that
they
were
hatched
in
these
Folliculi
or
Terrestrial
Excrescences
,
and
then
nourished
by
a
Juyce
of
the
Earth
,
until
they
were
able
to
shift
for
themselves
.
Lucretius
hath
given
us
the
Doctrine
of
Epicurus
in
Verse
,
in
his
fifth
Book
,
Pag.
665.
which
is
rendred
in
Prose
by
Gassendus
,
in
Syntagmate
Philosoph
.
Epicur
.
sect.
2.
cap.
4.
Tum
ubi
terra
dedit
primum
mortalia
sêcla
,
Multus
enim
calor
atque
humor
superabat
in
arvis
;
Hinc
ubi
quaeque
loci
regio
opportuna
dabatur
,
Crescebant
uteri
terrae
radicibus
apti
;
Quos
ubi
tempore
maturo
patefecerat
aetas
,
Infantum
fugiens
humorem
,
aurásque
petissens
Convertebat
ubi
natura
foramina
terrae
,
Et
succum
venis
cogebat
fundere
apertis
:
Consimilem
lactis
sicut
nunc
semina
quaeque
Quum
peperit
dulci
repletur
lacte
,
&c.
And
again
,
Lib.
2.
Pag.
256.
Denique
coelesti
sumus
omnes
semine
oriundi
;
Omnibus
ille
idem
Pater
est
,
unde
alma
liquentes
Humorum
guttas
mater
cum
terra
recepit
.
Foeta
parit
nitidas
fruges
,
arbustaque
laeta
,
Et
genus
humanum
,
&c.
And
afterwards
,
in
the
same
Book
,
Pag.
281.
he
gives
us
the
reason
why
the
Earth
gives
not
the
same
Productions
now
.
Jámque
adeo
fracta
est
aetas
,
effoetaque
tellus
,
Vix
animalia
parva
creat
,
quae
cuncta
creavit
Sêcla
,
deditque
ferarum
ingentia
corpora
partu
.
But
although
Epicurus
and
his
followers
suppose
that
small
and
imperceptible
Atoms
of
Matter
are
the
first
Principia
of
all
Corporeal
things
,
yet
he
doth
suppose
that
these
Principia
are
first
moulded
into
Semina
,
or
Seminales
moleculae
,
which
were
the
immediate
Constituents
of
all
compleat
Bodies
,
whether
animate
or
inanimate
;
whereby
all
things
are
contained
and
determined
within
certain
Species
.
Vide
lib.
1.
pag.
35.
At
nunc
seminibus
quia
certis
quidque
creatur
,
Inde
enascitur
,
atque
oras
in
luminis
exit
,
Materies
ubi
inest
quoiusque
&
corpora
prima
.
Atque
hac
re
nequeunt
ex
omnibus
omnia
gigni
;
Quod
certis
in
rebus
inest
secreta
facultas
.
Which
Gassendus
thus
renders
,
Sect.
2.
Cap.
4.
in
Syntagmate
Philosophiae
Epicuri
,
having
given
us
an
account
of
the
Concretion
of
the
Heavenly
and
Elementary
Bodies
,
he
thus
determins
out
of
him
concerning
the
smaller
Parts
of
Nature
:
De
minus
praecipuis
&
veluti
partium
particulis
,
videtur
in
prima
illa
commistione
effecta
fuisse
generabilium
&
corruptibilium
rerum
,
varia
semina
ex
quibus
res
variae
&
conformatae
tum
fuerunt
,
&
deinceps
magna
ex
parte
propagari
etiam
potuerint
.
And
this
casual
Production
of
Mankind
at
first
was
not
only
the
Supposition
of
Epicurus
,
but
also
of
the
Egyptians
and
Phenicians
.
Touching
both
,
Caelius
Rhodog
.
lib.
2.
cap.
11.
Phoenicum
quidem
&
Aegyptiorum
theologia
,
casu
homines
&
reliqua
animantium
genera
prorepsisse
è
terra
asseverebatur
.
And
Diodorus
Siculus
,
lib.
1.
gives
us
a
large
Relation
of
the
Opinion
of
the
Egyptians
,
very
like
to
that
of
Epicurus
and
Anaximander
;
wherein
,
after
some
declaration
of
the
Manner
of
the
first
Separation
of
the
Elementary
and
Heavenly
Bodies
,
he
proceeds
to
tells
us
;
Terram
verò
lutosam
evasisse
,
&
omninò
mollem
:
H●c
primum
cum
Solis
ardore
densior
evasisset
,
ejus
postmodum
superficie
vi
caloris
tumefacta
,
multis
in
locis
humores
esse
concretos
,
in
quibus
putredines
tenui
contectae
pellicula
sint
excitatae
;
quemadmodum
in
paludibus
&
stagnis
Aegyptiis
adhuc
videmus
accidere
,
cum
frigidam
terram
subitò
aestus
aeris
calefacit
.
Cum
verò
in
humidis
calore
adhibito
generatio
fiat
,
&
noctu
quidem
circumfusus
aer
humorem
praestet
,
qui
die
Solis
virtute
consolidetur
:
tandem
putredines
illae
ad
summum
perductae
,
adveniente
veluti
partus
tempore
,
exutis
confractisque
pelliculis
,
omne
genus
educunt
animantium
:
quorum
ea
quae
majorem
sortita
calorem
sunt
,
in
superiorem
regionem
volatilia
effecta
abierunt
;
quae
verò
plus
terrae
continebant
,
serpentia
,
aliáque
terrestria
evaserunt
animantia
.
Naturam
aquosam
nacta
in
sui
generis
elementum
delata
sunt
,
&
appellati
Pisces
:
Terra
deinde
cum
Solis
ardore
,
tum
ventis
deinceps
arefacta
,
à
gignendis
majoribus
animalibus
desiit
.
Sed
quae
generata
erant
,
mutua
commixtione
alios
animantes
procreaverunt
.
Haec
&
Euripides
Anaxagorae
Physici
discipulus
sentire
videtur
,
cum
in
Menalippo
coelum
&
terram
mixta
olim
fuisse
tradat
,
separata
postmodum
generasse
singula
,
arbores
,
volatilia
,
feras
,
aquatilia
,
&
omne
mortalium
genus
.
De
prima
terrae
generatione
quamvis
praeter
opinionem
nonnullis
esse
videatur
,
tamen
ea
quae
nunc
fiunt
testimonium
his
videntur
afferre
.
Nam
juxta
Thebaidem
Aegypti
,
cum
Nili
cessavit
inundatio
,
calefaciente
Sole
limum
ab
aqua
relictum
,
multis
in
locis
ex
terrae
hiatu
multitudo
murium
oritur
:
quod
argumentum
est
ab
ipso
orbis
primordio
animantia
similiter
omnia
generata
esse
.
Eodem
modo
quoque
&
homines
à
principio
genitos
,
in
agris
paestum
quaerentes
vixisse
.
And
again
,
in
his
second
Chapter
of
that
first
Book
:
Tradunt
Aegyptii
ab
orbis
initio
primos
homines
apud
se
creatos
,
cum
bonitate
foelicitatéque
soli
,
tum
propter
Nilum
qui
&
multa
generat
,
&
suapte
natura
quae
genuit
facillimè
nutrit
:
nam
arundinum
radices
praebet
,
&
loton
&
Aegyptiam
fabam
,
multáque
praeterea
ad
hominum
victum
exposita
.
Prima
animantia
apud
se
esse
ortae
ea
utuntur
conjectura
,
quod
nunc
etiam
in
Thebaidis
agro
certis
temporibus
multi
&
magni
generantur
mures
;
quâ
ex
re
plurimum
stupent
homines
,
cum
videant
anteriorem
usque
pectus
&
priores
pedes
murium
partem
animatam
moveri
,
posteriori
nondum
inchoata
,
sed
informi
.
Ex
hoc
perspicuum
fieri
aiunt
,
ab
ipso
orbis
ortu
primos
homines
Aegyptum
protulisse
.
In
nullo
enim
orbis
parte
accidit
eo
modo
animaliae
creari
.
I
have
transcribed
it
at
large
,
as
Eusebius
did
before
me
,
Lib.
1.
Praepar
.
because
it
contains
a
large
and
full
Exposition
of
the
Hypotheses
of
those
Philosophers
that
thus
suppose
an
Origination
of
Mankind
,
and
that
by
a
spontaneous
Production
.
In
these
precedent
Opinions
of
Anaximander
,
Empedocles
,
Epicurus
,
and
the
Egyptians
,
there
is
something
that
agrees
with
that
Truth
that
I
have
asserted
,
namely
,
The
Origination
of
Mankind
ex
non
genitis
.
And
for
this
purpose
these
Instances
are
especially
given
by
me
.
But
there
is
something
that
I
shall
in
what
follows
impugn
,
namely
,
The
Method
or
Manner
of
such
Productions
,
which
according
to
these
Mens
Opinions
is
either
purely
Casual
,
as
Epicurus
and
his
followers
held
;
or
at
least
Natural
and
Necessary
,
as
Anaximander
,
Empedocles
,
and
some
of
the
loose
passages
of
Aristotle
seem
to
import
,
viz.
by
some
great
Conjunction
of
the
Heavenly
Bodies
,
and
some
great
Natural
Mutation
in
the
Elementary
World
.
5.
I
now
come
to
the
farther
Examination
of
the
Hypothesis
of
the
Stoicks
,
who
also
agree
in
this
main
Truth
,
That
Mankind
had
an
Original
ex
non
genitis
:
and
the
Founder
of
that
Sect
hath
given
a
rational
and
true
Method
thereof
,
namely
,
That
this
Origination
was
by
the
Power
and
Will
of
Almighty
God
:
But
when
those
of
this
Sect
came
to
give
a
more
particular
Explication
of
the
Manner
of
this
Production
,
they
seem
to
differ
.
Tully
was
generally
well
inclined
to
the
Stoical
Sect
,
yet
sometimes
he
is
a
Stoick
,
sometimes
an
Academick
,
sometimes
an
Epicurean
,
and
indeed
in
some
of
his
Discourses
which
he
hath
digested
in
Dialogues
,
he
seems
to
be
every
thing
.
In
his
first
Book
de
Legibus
he
hath
this
passage
touching
the
Origination
of
Man
:
Nam
cum
de
natura
omni
quaeritur
,
disputari
solent
nimirum
ista
:
perpetuis
cursibus
,
conversionibus
coelestibus
extitisse
quandam
materiam
serendi
generis
humani
,
quod
sparsum
in
terras
,
atque
satum
,
divino
auctum
sit
animorum
munere
.
Nam
quod
aliquibus
cohaerent
homines
,
è
mortali
genere
sumserunt
,
quae
fragilia
essent
,
&
caduca
:
animum
esse
ingeneratum
,
à
Deo
:
ex
quo
verè
vel
agnatio
nobis
cum
coelestibus
,
vel
genus
vel
stirps
appellari
potest
.
Itaque
ex
tot
generibus
nullum
est
animal
,
prater
hominem
,
quod
habeat
notitiam
aliquam
Dei
;
de
ipsísque
hominibus
nullagens
est
neque
tam
immansueta
,
neque
tam
fera
,
quae
non
,
etiam
si
ignoret
,
qualem
habere
Deum
deceat
,
tamen
habendum
sciat
.
Ex
quo
efficitur
illud
ut
is
agnoscat
Deum
,
qui
unde
ortus
sit
,
quasi
recordetur
ac
noscat
.
By
this
he
supposeth
that
there
might
be
as
it
were
a
Prosemination
of
the
Humane
Fabrick
by
the
Conversion
of
the
Heavens
,
and
then
the
same
were
stored
with
Souls
immediately
produced
by
Almighty
God
.
Seneca
,
following
the
received
Opinion
of
the
Vicissitudes
of
the
Destruction
of
the
inferior
World
by
Floods
and
Conflagrations
,
and
the
Restitutions
thereof
by
the
Power
of
God
,
though
he
seems
to
admit
Eternal
Vicissitudes
of
such
Making
,
and
Unmaking
,
and
Restitutions
of
the
inferior
World
,
in
the
latter
end
of
his
third
Book
of
Natural
Questions
,
before
cited
,
Sect.
II.
Cap.
9.
speaking
of
the
Destruction
of
the
World
by
Universal
Floods
:
Qua
ratione
inquis
?
eadem
qua
conflagratio
futura
est
;
utrumque
fit
cum
Deo
visum
ordiri
meliora
,
vetera
finire
:
aqua
&
ignis
terrenis
dominantur
;
ex
his
ortus
,
ex
his
interitus
.
And
in
the
end
of
that
Book
:
Nec
ea
semper
licentia
undis
erit
;
sed
peracto
exitio
generis
humani
,
extinctisque
pariter
feris
in
quarum
homines
ingenia
transierant
,
iterum
aquas
terra
sorbebit
:
natura
pelagus
stare
aut
intra
terminos
suos
furere
coget
,
&
rejectus
è
nostris
sedibus
,
in
sua
secreta
pelletur
Oceanus
;
antiquus
ordo
revocabitur
,
omne
ex
integro
animal
generabitur
,
dabitúrque
terris
homo
inscius
scelerum
,
&
melioribus
auspiciis
natus
;
sed
illis
quoque
innocentia
non
durabit
,
nisi
dum
novi
sunt
.
And
with
this
seems
to
accord
the
Judgment
of
Plutarch
,
2.
Symposiac
.
quaest.
3.
and
out
of
him
,
Macrob.
in
7.
Saturnal
.
cap.
ult
.
where
in
the
dissertation
of
that
seeming
ludicrous
Question
,
Ovúmne
prius
an
Gallina
?
the
Disputant
for
the
latter
concludes
;
Natura
primum
singula
animalia
perfecta
formavit
,
deinde
perpetuam
legem
dedit
ut
continuaretur
propagatione
successio
.
And
Plutarch
,
Probabile
est
primum
ortum
ex
terra
temporis
perfectione
absolutum
fuisse
,
nihílque
indigentem
hujusmodi
instrumentis
,
receptaculis
,
&
vasis
qualia
nunc
ob
imbecillitatem
natura
parat
&
machinatur
parientibus
.
This
was
the
Sentence
and
Judgment
of
the
Stoical
Philosophers
touching
the
Origination
of
perfect
Animals
and
Men.
Upon
all
which
foregoing
Discourse
it
should
seem
,
That
the
generality
of
the
Learned
World
rather
supposed
an
Origination
than
an
Eternity
of
Mankind
;
and
this
upon
two
great
Motives
.
1.
A
Tradition
which
seems
generally
to
have
been
derived
unto
Mankind
from
the
first
Parents
thereof
,
and
so
generally
believed
and
entertained
.
2.
A
great
congruity
of
Reason
that
attended
this
Hypothesis
,
and
an
extrication
thereby
of
the
Minds
of
considering
Men
from
infinite
difficulties
which
the
Supposition
of
Eternal
Generations
doth
necessarily
produce
.
I
should
now
come
to
those
Philosophers
and
Learned
Men
of
later
Ages
,
Avicen
,
Cardan
,
Pomponatius
Cisalpinus
,
Berogardus
,
and
others
;
which
nevertheless
I
shall
referr
to
the
next
Chapter
to
be
examined
to
another
purpose
.
CAP.
II.
Touching
the
various
Methods
of
the
Origination
of
Mankind
.
HItherto
I
have
endeavoured
to
shew
those
Evidences
both
of
Reason
and
of
Fact
,
which
seem
to
assert
the
Origination
of
Mankind
;
and
I
have
concluded
with
that
last
in
the
two
precedent
Chapters
,
namely
,
The
Opinion
and
Perswasion
of
the
Unlearned
and
Learned
part
of
Mankind
that
have
supposed
such
an
Origination
of
Mankind
,
the
weight
or
authority
of
which
rests
in
the
consideration
of
those
Means
whereby
this
Opinion
or
Perswasion
hath
been
ingenerated
in
Mankind
:
For
the
Opinions
or
Perswasions
of
Men
,
concerning
especially
a
Matter
of
Fact
,
have
their
weight
or
authority
in
argumentation
from
that
Principle
or
Motive
of
such
a
Perswasion
:
and
this
I
have
reduced
to
one
or
both
of
these
:
1.
Some
Tradition
that
hath
been
derived
,
and
derived
in
probability
from
the
first
Parents
of
Mankind
,
that
best
knew
their
own
Inception
,
which
hath
since
accordingly
prevailed
almost
in
all
Places
and
Ages
.
2.
The
congruity
of
such
a
Supposition
to
Reason
,
and
the
Solution
of
those
Difficulties
which
must
needs
arise
from
an
Eternal
Succession
of
Mankind
.
And
this
Motive
of
this
Perswasion
,
though
it
began
with
the
more
thinking
and
considering
sort
of
Mankind
,
yet
from
them
hath
been
insinuated
and
derived
unto
the
rest
of
Mankind
,
and
by
them
entertained
,
as
consonant
to
the
common
Reason
of
Humane
Nature
.
I
have
laid
the
weight
of
my
reasoning
touching
the
Origination
of
Mankind
upon
the
Reasons
first
given
in
the
beginning
of
this
Tract
;
and
I
have
only
subjoyned
those
Reasons
of
Fact
that
might
probably
bear
testimony
to
the
truth
of
the
Supposition
,
and
I
have
endeavoured
to
shew
where
the
strength
,
and
where
the
deficiencies
of
those
Evidences
of
Fact
do
rest
;
and
which
are
most
concludent
,
and
which
not
.
I
have
concluded
all
these
Evidences
of
Fact
,
with
this
concerning
the
common
or
general
consent
of
the
greatest
and
learnedst
part
of
Mankind
therein
;
and
I
have
concluded
with
this
Evidence
of
Fact
,
not
as
if
this
were
entertained
by
all
:
for
1.
It
is
not
without
Opposers
,
as
Aristotle
,
Ocellus
Lucanus
,
and
the
Pythagoreans
:
and
2.
Common
Opinion
or
Perswasion
of
Mankind
,
especially
touching
Matter
of
Fact
,
is
very
fallible
and
unstable
:
3.
In
this
very
Matter
in
question
,
there
are
by
common
perswasion
of
many
of
these
Men
,
superadded
certain
fabulous
,
incredible
and
untrue
Surmises
touching
the
Manner
and
the
Methods
of
this
Origination
,
appearing
in
some
of
the
Opinions
delivered
in
the
former
Chapter
.
But
the
reason
why
I
conclude
with
that
Instance
touching
the
Opinions
of
Men
,
is
,
because
it
lets
me
into
that
which
is
the
Second
principal
Part
of
this
Discourse
,
namely
,
The
various
Hypotheses
of
those
that
supposed
,
admitted
,
or
believed
this
Origination
,
which
are
in
effect
all
contained
in
the
former
Chapter
,
which
I
intend
in
the
following
Discourse
to
examin
.
Therefore
,
having
thus
partly
out
of
the
common
Perswasion
of
Mankind
,
but
principally
by
the
other
foregoing
Reasons
made
my
Conclusion
,
That
Mankind
had
a
Beginning
,
now
,
as
I
think
,
delivered
what
may
be
said
for
the
proof
of
this
Proposition
,
That
Mankind
had
their
Original
ex
non
genitis
,
and
in
some
good
measure
established
that
Supposition
;
I
now
proceed
to
examin
the
truth
or
probability
of
those
several
Suppositions
which
are
before
delivered
,
touching
the
Means
,
Method
or
Manner
of
this
Origination
.
And
not
to
examin
every
particular
Adjunct
or
Explication
of
these
several
Methods
,
I
shall
divide
these
general
Suppositions
of
the
Ancients
touching
the
Origination
of
Mankind
into
these
three
.
1.
The
Opinion
,
That
the
production
of
Mankind
was
ex
non
genitis
,
was
fortuitous
or
casual
;
such
was
the
Opinion
of
Democritus
,
Epicurus
,
and
some
others
:
the
manner
of
the
Explication
thereof
I
shall
hereafter
consider
.
1.
The
Opinion
,
That
the
production
of
Mankind
was
ex
non
genitis
,
was
natural
,
and
was
founded
upon
a
natural
concourse
of
Causes
,
especially
the
disposition
of
the
Earth
and
Water
,
and
the
Influx
of
the
Heaven
.
This
was
the
Opinion
of
some
of
the
Antients
,
but
much
improved
by
some
later
Philosophers
.
3.
The
Opinion
,
That
the
production
of
Mankind
ex
non
genitis
was
by
the
immediate
Power
,
Wisdom
,
and
Providence
of
Almighty
God
,
and
his
meer
Beneplacitum
.
This
was
the
Opinion
of
the
Stoicks
,
and
differs
but
very
little
from
the
Divine
Truth
touching
Man's
Creation
,
as
it
is
delivered
by
Moses
.
And
that
which
is
said
either
for
or
against
these
Methods
of
the
production
of
Mankind
,
will
be
also
applicable
to
the
production
of
the
perfect
Animals
that
have
their
ordinary
production
ex
conjunctione
maris
&
faeminae
,
and
not
otherwise
;
though
what
is
said
concerning
those
Animals
will
be
more
evident
touching
Man
,
which
is
a
far
more
perfect
nature
than
other
Animals
.
First
therefore
I
begin
with
the
Opinion
of
the
Epicureans
,
which
was
in
substance
this
;
That
there
were
eternally
an
infinite
number
of
small
imperceptible
Bodies
,
that
floated
up
and
down
in
a
vast
infinite
Inane
;
and
these
were
the
Principia
of
all
other
Beings
beneath
Almighty
God
:
these
they
call
Atoms
.
That
those
Atoms
were
eternally
and
casually
moved
in
this
infinite
Vacuum
,
and
by
their
mutual
percussions
the
great
Systems
of
the
Heavenly
and
Elementary
Bodies
were
framed
and
concreted
:
That
besides
that
concourse
of
Atoms
that
constituted
the
greater
Integrals
of
the
World
,
there
was
a
certain
coalition
of
Atoms
that
constituted
certain
Semina
or
Seminal
Bodies
,
for
the
storing
and
furnishing
the
greater
Integrals
of
the
Universe
,
especially
the
Earth
and
Seas
:
That
though
the
coalition
of
those
Semina
were
casual
,
and
by
an
accidental
or
fortuitous
aggregation
of
some
Atoms
;
yet
these
were
the
immediate
,
primitive
,
productive
Principles
of
Men
,
Animals
,
Birds
and
Fishes
,
and
that
determined
them
in
their
several
Species
:
That
those
Primordial
Seeds
thus
fortuitously
coagulated
out
of
the
Prima
principia
,
or
Atoms
,
were
scattered
by
their
Motion
into
the
Earth
and
Seas
:
That
by
reason
of
the
strength
of
the
newly
coagulated
Bodies
of
the
Earth
and
Water
,
and
the
heat
of
the
Sun
,
these
Semina
did
bring
forth
Man
,
and
Brutes
,
and
Birds
,
and
Fishes
;
but
that
by
the
decay
of
the
strength
of
the
Earth
and
Waters
,
that
Method
of
production
of
Men
and
perfect
Animals
is
ceased
,
and
their
production
now
delegated
ordinarily
to
Propagation
:
though
in
some
places
,
and
at
some
times
,
especially
between
the
Tropicks
,
such
a
Pullulation
of
Men
and
Beasts
may
be
supposed
to
be
:
That
yet
to
this
day
the
spontaneous
production
of
some
sort
of
Vegetables
and
Insects
continues
still
in
force
,
the
Earth
and
Waters
being
furnished
with
a
sufficient
store
of
such
Semina
either
of
old
or
daily
production
;
and
with
a
sufficient
strength
,
by
the
help
of
the
Solar
or
Ethereal
Heat
,
to
perfect
their
productions
:
That
the
first
spontaneous
production
of
Men
and
the
perfect
Animals
was
in
certain
Folliculi
or
Bladders
,
excrescent
from
the
Earth
;
and
the
growth
of
these
Men
and
Animals
gradual
,
being
first
Embryones
,
then
grown
ripe
for
Birth
,
then
breaking
out
of
those
Folliculi
,
and
furnished
with
nourishment
from
the
Earth
,
instar
lactis
,
till
they
were
able
to
shift
for
themselves
.
Touching
this
Supposition
,
although
it
contain
in
it
that
Truth
that
I
have
hitherto
contended
for
,
namely
,
That
Mankind
had
an
Original
ex
non
genitis
;
or
,
That
the
Generations
of
Mankind
in
that
order
which
now
it
holds
,
was
not
Eternal
:
yet
the
Manner
or
Method
of
this
Epicurean
Origination
of
the
World
,
and
particularly
of
the
perfect
Animals
,
but
especially
of
Mankind
,
is
meerly
fictitious
,
untrue
,
and
impossible
.
1.
The
Principia
or
Atoms
of
infinite
number
floating
in
Vacuo
infinito
,
is
a
thing
meerly
invented
,
and
hath
neither
truth
,
nor
evidence
,
nor
probability
in
it
.
2.
The
Motion
of
these
Atoms
in
this
great
Vacuum
,
unless
first
excited
or
put
into
Motion
by
some
intelligent
active
Principle
,
is
fabulous
and
incredible
.
3.
The
Coalition
of
these
Atoms
by
fortuitous
strokes
or
motions
,
and
their
Coalition
into
that
admirable
Order
and
Constitution
which
we
see
in
the
Universe
,
or
greater
Integrals
of
this
Mundus
aspectabilis
,
is
utterly
incredible
,
and
indeed
impossible
.
But
these
things
being
beside
my
present
purpose
,
and
deserving
a
large
prosecution
,
I
shall
dismiss
.
4.
Touching
these
Semina
,
and
the
Coagulation
of
them
by
the
fortuitous
coalition
of
Atoms
,
they
were
driven
to
this
Supposition
,
because
they
found
themselves
at
a
loss
,
if
they
should
have
supposed
,
that
per
saltum
their
Atoms
had
been
the
immediate
Constituents
of
Men
and
Animals
;
they
could
never
have
salved
that
specification
of
things
in
their
several
kinds
,
and
the
continuation
of
them
in
that
constancy
and
order
which
is
evidently
found
in
the
natures
of
Men
and
Animals
;
but
either
there
would
be
an
utter
incertainty
in
the
first
Constitution
of
them
,
quidlibet
ex
quolibet
;
or
at
least
it
were
impossible
that
they
should
continue
their
Propagation
of
their
kind
,
but
the
constituent
Atoms
that
should
make
up
a
Man
,
might
have
fallen
into
the
Constitution
of
a
Horse
,
or
a
Lion
.
Lucret.
ubi
supra
.
Atque
hac
re
nequeunt
ex
omnibus
omnia
gigni
,
Quod
certis
in
rebus
inest
secreta
voluntas
.
And
again
,
Lib.
2.
Non
tamen
omnimodis
connecti
posse
putandum
est
Omnia
:
nam
vulgò
fieri
portenta
videres
,
Semiferas
hominum
species
existere
,
Quorum
nil
fieri
manifestum
est
,
omnia
quando
Seminibus
certis
certa
genitrice
creata
.
And
again
,
it
were
never
explicable
by
the
various
concourse
of
Atoms
,
that
there
could
be
such
an
orderly
,
constant
,
and
admirable
accommodation
of
the
parts
of
the
Body
to
their
use
,
or
one
to
another
.
It
is
truly
said
by
Galen
in
his
9th
Book
De
Hipp.
&
Platonis
decretis
,
l.
9.
Quippe
cum
artem
raro
fine
suo
frustrari
,
fortunam
raro
eundem
assequi
,
nemo
sit
qui
nesciat
;
quocirca
temerariam
&
fortuitam
,
neque
artificialem
causam
fabricae
nostri
corporis
existimare
,
absurdum
.
And
again
,
in
that
divine
Book
De
Usu
Partium
,
but
especially
Lib.
11.
that
excellent
Philosopher
shews
the
gross
absurdity
and
impossibility
that
any
happy
concourse
of
Atoms
can
ever
fit
and
settle
that
congruity
in
the
Parts
of
the
Humane
Body
that
is
there
.
There
needs
no
other
Confutation
of
the
vanity
of
that
Opinion
,
than
that
excellent
Expostulation
in
that
Book
,
fit
for
the
matter
,
but
too
long
for
the
tenth
of
it
to
be
here
transcribed
.
And
therefore
to
avoid
that
insuperable
absurdity
,
they
have
substituted
a
Medium
between
the
Atomical
Principles
and
the
constitution
of
the
spontaneous
Birth
of
Men
;
namely
,
these
Semina
,
made
up
to
be
the
immediate
Principle
of
these
spontaneous
Productions
of
Mankind
,
as
also
of
perfect
Animals
in
their
first
production
.
What
Semina
there
were
in
the
first
Constitution
of
Mankind
,
I
shall
have
occasion
at
large
to
examin
in
the
next
Chapter
:
But
at
present
it
shall
suffice
to
say
and
prove
,
That
there
is
as
great
an
absurdity
and
impossibility
to
suppose
a
casual
production
of
such
Semina
,
as
there
is
to
suppose
an
immediate
casual
production
of
any
Man
or
Animal
omnibus
numeris
perfectum
.
For
this
Seminium
humanae
naturae
must
have
in
it
the
Vital
Nature
,
the
power
of
attracting
to
it self
that
substance
which
must
serve
to
make
up
the
Individual
:
It
must
have
the
power
and
energy
of
that
formative
act
,
whereby
the
Matter
is
conformed
to
its
specifical
Nature
;
it
must
have
potentially
at
least
the
whole
Systeme
of
Humane
Nature
,
or
at
least
that
Ideal
Principle
or
Configuration
thereof
,
in
the
evolution
whereof
the
complement
and
formation
of
the
Humane
Nature
must
consist
;
and
besides
this
,
it
must
have
in
it
at
least
potentially
all
the
Faculties
of
the
Humane
Soul
,
not
only
the
vim
altricem
,
but
the
vim
sensitivam
&
intellectualem
,
and
all
this
drawn
from
a
fortuitous
coalition
of
senseless
and
dead
Atoms
.
Whereby
these
two
grand
Absurdities
would
ensue
:
1.
That
a
sort
of
dead
,
senseless
,
unintelligent
Particles
of
Matter
,
should
by
their
Coalition
be
advanced
into
a
Being
,
that
at
least
potentially
hath
all
the
Faculties
of
Life
,
Sense
,
or
Intellect
,
and
so
arise
to
a
perfection
beyond
the
Sphere
and
Circle
of
their
own
Nature
or
Power
.
2.
That
though
it
might
be
possible
,
that
by
skill
and
the
wise
conduct
of
an
Intelligent
Being
,
these
Atoms
might
be
so
marshalled
or
qualified
,
that
they
might
advance
to
be
a
fit
Seminium
of
a
reasonable
Creature
,
yet
it
is
not
possible
to
suppose
,
that
meer
Chance
or
Fortune
should
make
up
these
Seminal
Rudiments
of
the
Humane
Nature
,
because
the
Actions
of
this
Seminal
Principle
must
be
so
noble
and
high
,
and
yet
so
various
and
complicated
,
so
curious
and
choice
,
that
it
is
never
possible
for
Chance
to
make
it
up
,
and
yet
if
the
least
stamen
of
this
Composition
be
out
of
order
,
the
whole
office
and
use
thereof
is
disappointed
:
And
therefore
the
same
Galen
makes
the
processus
formativus
foetus
to
be
no
less
admirable
than
the
goodly
structure
of
the
Humane
Body
,
and
as
impossible
to
be
the
work
of
Chance
as
the
other
:
And
therefore
in
his
Book
de
formatione
foetus
he
saith
,
Ego
vero
,
sicut
fabricam
nostri
Corporis
ostendi
summam
Opificis
&
sapientiam
&
potentiam
prae
se
ferre
;
ita
demonstrari
à
Philosophis
velim
,
utrum
is
Opifex
Deus
aliquis
sit
,
&
sapiens
&
potens
,
qui
&
prius
intellexit
quale
uniuscujusque
animalis
corpus
esset
fabricandum
,
&
deinde
quod
proposuerat
potentia
fuerit
assecutus
;
an
Anima
aliqua
à
Deo
diversa
.
Neque
enim
naturae
quae
appellatur
substantia
,
sive
corporea
sive
incorporea
ea
sit
,
ad
summum
sapientiae
dicent
pervenisse
,
quam
ne
ulla
sapientia
esse
praeditam
inquiunt
,
unde
eam
tam
artificiose
in
foetuum
formatione
se
gessisse
credendum
non
est
:
Hoc
enim
ab
Epicuro
aliisque
qui
sine
providentia
omnia
fieri
opinantur
audientes
,
nullam
fidem
adhibemus
.
And
in
the
Conclusion
of
that
Book
he
as
well
blames
the
Platonicks
,
Dicentes
Animam
mundi
foetus
formare
:
nunquam
tamen
adduci
potui
ut
crederem
Scorpiones
,
Phalangia
,
Muscas
,
Culices
,
Viperas
,
Vermes
,
Lumbricos
,
Pytalas
ab
eadem
fingi
&
formari
,
prope
ad
impietatem
accedere
hanc
opinionem
ratus
.
So
far
was
he
from
thinking
it
possible
for
the
Nobler
Natures
of
Mankind
,
or
perfect
Animals
,
to
be
the
work
of
the
Anima
mundi
(
much
less
of
Fortune
)
that
he
could
not
suppose
it
a
sufficient
Cause
of
the
Generation
of
Insects
.
And
besides
all
this
,
although
a
Man
that
hath
received
the
Principle
of
Believing
,
that
Almighty
God
might
indeed
ad
beneplacitum
mould
up
certain
semina
humanae
naturae
,
and
endue
them
with
that
admirable
Formative
Power
:
Yet
surely
for
a
Man
that
(
as
Epicurus
did
)
pretends
to
be
guided
by
the
Conduct
of
Nature
only
,
to
suppose
a
thing
so
strange
to
the
nature
of
things
,
as
they
now
appear
,
that
there
should
be
another
kind
of
semen
humanum
or
animale
than
what
is
moulded
in
the
Bodies
of
Men
or
Animals
,
and
elicited
from
them
by
a
coincidence
only
of
stupid
,
dead
,
and
senseless
Atoms
,
seems
below
the
Genius
of
a
Philosopher
.
Oportet
enim
Physicum
similiter
se
habere
in
omnibus
.
5.
And
as
his
Supposition
of
these
Semina
,
thus
casually
produc'd
,
seems
unconsonant
both
to
the
Reason
and
Course
of
Nature
,
so
his
Supposition
of
the
Manner
of
the
Generation
,
and
Production
,
and
Nourishment
of
this
Foetus
,
seems
a
Fiction
utterly
inconsonant
to
the
whole
Method
of
Nature
,
in
relation
to
Mankind
:
For
what
Person
,
or
what
Age
or
Country
,
ever
saw
any
such
kind
of
Production
as
this
?
any
such
folliculi
humani
foetus
?
Or
that
ever
credibly
heard
of
any
Man
conceived
nisi
in
utero
muliebri
?
abating
some
of
those
Fables
that
Fortunius
Licetus
delivers
in
his
First
Book
,
cap.
28.
or
such
as
have
been
begotten
by
an
abominable
conjunction
.
Again
,
how
is
it
possible
,
that
an
Infant
,
whose
Nature
cannot
be
kept
alive
one
moment
sine
calore
uterino
,
should
be
preserved
in
Bladders
adhering
to
the
cold
Earth
?
Or
that
that
Infant
,
who
by
the
very
course
of
Nature
cannot
be
supported
without
the
care
and
oversight
of
others
for
divers
Months
,
nay
some
Years
after
his
Birth
,
should
be
able
sub
dio
&
Jove
frigido
to
preserve
it self
?
Again
,
who
ever
saw
,
or
credibly
heard
of
those
venae
lacteae
arising
in
the
Earth
,
and
yielding
a
sutable
nutriment
to
a
new
born
Foetus
?
These
Suppositions
must
withall
suppose
a
total
Inversion
of
the
Course
and
Nature
of
Things
quite
from
what
they
now
are
,
and
in
all
Ages
have
been
;
which
,
though
it
is
true
,
those
that
admit
a
higher
Principle
than
Nature
,
do
and
may
with
sufficient
warrant
and
consonancy
to
their
Hypothesis
admit
,
yet
is
utterly
unreasonable
for
such
a
Philosopher
,
who
not
only
with
some
of
the
ancient
Peripateticks
excludes
any
Divine
Providence
below
the
Moon
,
but
wholly
exterminates
it
,
ultra
flammantis
moenia
Coeli
.
And
this
is
all
I
say
at
present
,
touching
that
Opinion
which
supposeth
a
meer
casual
Production
of
Mankind
.
There
will
be
something
in
the
ensuing
Chapter
,
which
though
it
be
applied
to
the
Imaginary
Hypothesis
of
the
Natural
Production
of
Mankind
,
yet
will
be
of
use
in
relation
to
this
Hypothesis
of
the
Casual
Production
of
Mankind
.
CAP.
III.
Touching
the
Second
Opinion
of
those
that
assert
the
Natural
Production
of
Mankind
ex
non
genitis
,
or
the
possibility
thereof
.
THe
second
Opinion
is
,
that
by
a
certain
kind
of
natural
Connexion
of
Causes
,
Mankind
not
only
may
be
,
but
in
their
first
Origination
were
produced
ex
non
genitis
:
Which
though
for
distinctions
sake
from
the
ordinary
course
of
Generation
we
may
call
spontaneous
or
accidental
,
yet
the
same
,
if
it
were
true
,
were
truly
natural
,
and
deduced
by
a
certain
Chain
of
Natural
Causes
;
as
the
yearly
production
of
Insects
,
ex
putri
materia
,
or
,
as
the
Mice
or
Rats
in
Egypt
are
supposed
by
Diodorus
Siculus
to
be
produced
after
the
decrease
of
Nilus
in
Egypt
.
This
seems
to
be
the
Opinion
of
some
of
the
Ancients
,
that
yet
subscribed
not
to
the
Hypothesis
of
Epicurus
touching
the
casual
production
of
things
by
the
uncertain
concourse
of
Atoms
,
as
of
Anaximander
and
some
others
,
which
I
shall
not
need
here
again
to
repeat
;
and
the
same
Opinion
hath
been
asserted
by
others
,
but
with
these
two
Correctives
.
1.
That
the
same
is
no
casual
and
fortuitous
Production
,
by
the
meer
casual
conjunction
of
Atomical
Bodies
,
as
Epicurus
would
have
the
first
Semina
,
at
least
of
Men
and
Animals
,
to
be
made
up
;
but
by
an
ordinary
,
natural
,
and
necessary
connexion
of
Natural
Causes
and
Effects
.
2.
That
yet
many
of
them
blame
the
Ancients
,
as
being
too
venturous
in
telling
us
the
particular
Method
or
Order
of
these
Productions
out
of
Folliculi
,
or
Cortices
spinosi
,
or
Fishes
,
because
that
is
not
a
thing
discoverable
by
Experience
,
or
Natural
Light
;
yet
herein
they
agree
,
That
this
Production
may
be
,
and
hath
been
a
Natural
Production
ex
non
genitis
,
though
the
particular
Manner
of
it
is
not
so
easie
to
be
certainly
explained
.
Hippocrates
the
great
Physician
seems
to
have
inclined
to
this
Perswasion
;
for
,
Sect.
3.
de
Carnibus
,
he
writes
to
this
purpose
;
Quod
Calidum
vocamus
,
id
mihi
immortale
esse
videtur
;
cunctáque
intelligere
,
videre
,
&
audire
,
sentiréque
omnia
tum
praesentia
tum
futura
,
cujus
pars
maxima
cum
omnia
perturbata
essent
in
supremum
ambitum
secessit
,
quod
mihi
veteres
videntur
Aethera
appellasse
:
altera
pars
locum
infimum
sortita
Terra
quidem
appellatur
,
frigida
&
sicca
,
multásque
motiones
habens
in
qua
multum
sanè
calidi
inest
:
tertia
verò
pars
medium
aeris
locum
nacta
est
,
calidum
quid
existens
:
quarta
pars
,
terrae
proximum
locum
obtinens
,
humidissima
&
crassissima
.
His
igitur
in
orbem
agitatis
,
cum
turbata
esset
calidi
pars
magna
,
alias
in
terra
relicta
est
,
partim
quidem
magna
,
partim
verò
minor
;
&
alias
etiam
valde
parva
,
sed
in
multas
partes
divisa
,
&
temporis
successu
resiccata
terra
ista
,
in
ea
tanquam
in
membranis
contenta
circum
se
putredines
excitans
,
&
longo
tempore
incalescens
,
quod
quidem
ex
terrae
putredine
pinguedinem
sortitum
est
;
&
minimum
humidi
habens
,
id
citissimè
ossa
produxit
:
And
then
assigns
the
Methods
of
conformation
of
the
Nerves
,
Veins
,
Arteries
,
and
the
rest
of
the
Body
in
conformity
to
this
Supposition
.
So
this
great
Physician
and
Naturalist
delivers
his
Opinion
.
Wherein
we
may
observe
,
that
he
takes
the
Hot
or
Fiery
Nature
to
be
God
,
knowing
and
understanding
all
things
;
which
seems
to
be
the
ancient
Error
of
the
Eastern
Countries
,
especially
the
Persians
.
Yet
this
is
observable
,
1.
That
he
supposeth
an
Origination
of
Mankind
after
the
Formation
of
the
World
.
2.
Though
the
Formative
Process
of
Mankind
seems
in
his
Opinion
to
be
in
a
sort
Natural
,
yet
he
supposeth
it
not
purely
so
,
but
a
Production
by
those
fiery
Particles
which
were
Particles
of
a
Divine
Intelligent
Nature
.
And
though
he
be
mistaken
in
the
Method
of
the
Origination
of
Mankind
,
as
shall
be
shewn
,
yet
he
supposeth
it
,
Opus
intelligentis
Naturae
agentis
per
scientiam
.
Avicen
in
the
second
Book
of
his
Metaphysicks
,
cap.
15.
delivers
his
Opinion
;
Possibile
esse
hominem
generari
ex
terra
,
sed
convenientiùs
in
matrice
:
which
Opinion
Averroes
his
Country-man
perstringeth
with
some
indignation
,
Commentar.
8.
Physicor
.
cap.
5.
Iste
sermo
ab
homine
qui
dat
se
scientiae
,
est
valde
fatuus
:
his
Reasons
,
I
confess
,
are
such
as
may
not
be
admitted
;
for
being
a
rigid
Assertor
of
the
Eternity
of
the
World
in
the
state
it
now
stands
,
he
formeth
his
Reasons
against
the
Opinion
of
Avicen
principally
,
if
not
altogether
,
upon
that
Hypothesis
.
Cardanus
,
in
his
ninth
Book
,
de
Animalibus
quae
ex
Putredine
generantur
,
discoursing
about
Locusts
,
hath
this
passage
;
Et
non
solum
ea
minuta
,
sed
&
majora
animalia
è
putredine
,
imo
omnia
credendum
est
originem
ducere
;
cum
jam
de
Muribus
constet
,
&
Pisces
in
aquis
recentibus
sponte
generentur
:
but
his
severe
Corrector
,
Julius
Scaliger
,
in
Exercit.
193.
calls
it
,
Illa
impia
&
nefaria
vox
;
Si
Bos
aliquando
ex
putri
ortus
est
,
cur
post
hominum
memoriam
ex
ejusmodi
procreatione
nullus
exstitit
?
Caesalpinus
,
in
his
fifth
Book
Quaestionum
Peripateticarum
,
cap.
1.
undertakes
an
entire
Defence
of
the
Position
of
Cardanus
,
and
contends
not
only
that
it
is
possible
,
but
that
de
facto
it
is
true
.
The
sum
of
his
Opinion
seems
to
be
this
,
That
although
the
Soul
of
Man
be
of
a
higher
nature
and
extraction
,
yet
the
Body
,
and
these
Powers
or
Faculties
of
Life
and
Sense
may
be
,
and
have
been
formed
ex
putredine
,
without
the
conjunction
of
Sexes
;
as
Weeds
,
Vegetables
,
and
Insects
.
And
that
he
meaneth
such
a
Production
to
be
by
an
ordinary
course
of
Nature
,
he
largely
insists
upon
that
Axiom
of
Aristotle
,
Sol
&
homo
generant
hominem
;
which
he
understands
in
sensu
diviso
,
and
that
there
is
in
the
heat
of
the
Sun
an
active
,
generative
Principle
,
which
in
Matter
prepared
for
its
operation
,
commonly
called
Putrefaction
,
produceth
a
Seminal
Formative
Seed
,
sufficient
of
it self
for
the
production
of
the
Humane
Nature
,
as
also
of
the
nature
of
other
Animals
.
That
the
Species
of
Animals
are
eternal
,
not
upon
the
account
of
an
eternal
succession
by
ordinary
propagation
,
but
by
that
succession
that
would
arise
in
certain
great
Conjunctions
of
the
Heavens
,
and
the
heat
of
the
Sun
,
which
would
be
productive
of
the
Individuals
of
the
several
Species
;
though
all
the
Species
of
Animals
were
destroyed
by
Floods
or
other
accidents
,
as
possibly
they
might
be
.
That
although
the
ordinary
Method
of
preserving
the
Species
of
Men
and
Animals
by
ordinary
Generation
,
be
fitted
for
the
ordinary
continuation
of
the
Species
;
yet
without
this
Method
of
production
out
of
prepared
Earth
,
Nature
were
defective
,
and
wanted
a
sufficient
Expedient
for
the
preservation
of
Species
upon
great
Occurrences
.
That
although
this
production
of
Men
and
perfect
Animals
ex
putri
be
not
obvious
to
our
ordinary
Experience
,
it
is
not
because
the
Supposition
wants
truth
,
but
because
1.
Every
place
is
not
fit
for
such
a
production
,
but
where
there
is
a
constant
and
sufficient
heat
,
duly
to
prepare
and
digest
the
Matter
.
But
the
likeliest
place
for
such
production
is
some
unknown
place
between
the
Tropicks
,
where
the
heat
is
great
and
constant
.
2.
Because
the
maturation
and
ripening
of
such
Productions
require
longer
time
than
that
which
is
sufficient
for
the
production
of
Insects
:
for
we
see
greater
Animals
,
even
with
all
the
advantages
of
the
calor
uterinus
,
require
a
longer
time
for
their
formation
and
maturation
;
as
,
a
Man
nine
months
,
an
Elephant
two
years
;
and
consequently
,
their
productions
without
this
auxilium
uterinum
must
require
longer
time
.
Then
he
gives
us
a
large
account
touching
Insects
,
that
arise
ex
putredine
,
and
yet
are
of
the
same
Species
with
those
that
are
produced
per
coitum
;
and
that
when
they
are
produced
ex
putri
materia
,
yet
they
propagate
successively
Individuals
of
the
same
kind
:
and
that
if
greater
Animals
were
thus
produced
,
they
would
be
of
the
same
Species
with
the
like
Animals
propagated
per
generationem
ordinariam
,
and
would
accordingly
propagate
their
kind
;
as
many
Herbs
and
Trees
arise
spontaneously
,
yet
are
of
the
same
Species
with
others
that
are
per
seminationem
,
and
produce
Seed
,
and
thereby
continue
their
Species
as
well
as
others
that
arise
per
proseminationem
.
This
I
take
to
be
the
effect
of
his
Position
and
his
Reasons
,
which
are
very
learnedly
and
smartly
refuted
by
Fortunius
Licetus
,
in
his
first
Book
de
Spontaneo
Ortu
.
But
yet
there
was
one
difficulty
which
Caesalpinus
doth
not
at
all
,
as
I
remember
,
obviate
,
which
yet
renders
his
Supposition
utterly
inexplicable
;
namely
,
since
the
Heat
and
Influences
of
the
Heavens
,
even
in
their
supposed
extraordinary
Conjunctions
,
must
needs
be
uniform
at
those
times
,
and
in
or
near
those
Climates
wherein
they
happen
,
how
comes
it
to
pass
that
the
same
univocal
Heat
doth
produce
at
that
time
any
variety
of
Animals
?
why
should
it
not
produce
only
Men
,
as
the
best
of
Animals
,
rather
than
Horses
,
Tigers
,
Lions
,
&c.
Again
on
the
other
side
,
since
the
disposition
of
all
the
parts
of
Terrestrial
Matter
is
so
divers
,
and
qualified
with
infinite
combinations
of
Qualities
and
Particles
,
how
it
comes
to
pass
,
that
in
these
great
Conjunctions
there
are
not
infinite
varieties
of
things
produced
,
but
they
are
determinate
in
certain
Ranks
and
Species
of
Being
;
whereas
the
modifications
of
the
Matter
are
so
various
and
infinite
,
that
the
Species
of
things
would
be
infinite
,
irregular
,
Humano
capiti
cervicem
equinam
.
So
that
there
seems
necessary
some
superintendent
Intellectual
Nature
,
that
by
certain
election
and
choice
determined
things
in
those
determinate
Ranks
,
and
contained
them
within
it
:
For
the
heat
and
influence
of
the
Heavenly
Conjunctions
and
of
the
Sun
being
common
and
universal
,
and
the
various
Particles
of
the
Earth
variously
modified
and
qualified
,
there
could
never
only
by
these
means
be
any
determining
or
containing
the
Species
of
Animals
within
any
determinate
constant
figures
or
bounds
:
And
this
we
shall
hereafter
find
necessary
,
when
we
come
to
consider
the
determination
of
Insects
also
in
their
several
Species
.
Again
,
he
gives
us
not
any
reasonable
Explication
by
this
Hypothesis
how
the
discrimination
of
Sexes
happen
,
how
all
things
thus
produced
come
to
propagate
their
kind
,
and
to
contain
their
Productions
within
the
specifick
limits
of
the
natures
of
such
Animals
;
all
which
were
necessary
to
be
done
,
to
render
his
Supposition
of
this
natural
production
of
Men
or
Animals
ex
putredine
to
be
any
way
tolerable
.
Beregardus
therefore
in
his
10th
Circulus
Pisanus
hath
refined
and
rectified
this
Hypothesis
of
Caesalpinus
,
and
of
Pomponatius
that
went
before
him
;
and
though
he
can
never
make
out
the
truth
or
probability
of
his
Supposition
,
yet
he
hath
rendred
it
more
tolerably
explicable
,
especially
in
relation
to
the
forementioned
deficencies
;
I
will
give
the
sum
of
his
Supposition
briefly
,
as
I
understand
it
:
And
it
seems
thus
;
That
the
Calidum
innatum
is
that
Altrix
anima
,
and
Princ●pium
seminale
sine
quo
nihil
gignitur
,
and
is
the
Basis
of
Life
in
all
things
that
have
it
;
but
yet
it
is
never
single
,
and
by
it self
,
but
is
the
first
Rudiment
of
Life
,
and
determined
by
the
particular
Species
of
Life
in
every
Individual
that
hath
Life
:
for
there
is
no
vivens
that
is
not
either
Equus
,
or
Canis
,
or
Vitis
,
or
some
other
determinate
Vegetable
or
Animal
.
That
there
are
three
kinds
of
this
Life
wherein
it
is
specifically
determined
,
viz.
Vegetable
,
Sensible
,
and
Rational
.
That
at
least
the
two
former
(
he
means
the
latter
also
,
if
he
durst
speak
out
)
are
raised
out
of
certain
Seminal
Principles
,
whereby
the
Calidum
innatum
is
specifically
determined
to
this
or
that
Specifical
Life
.
That
these
Semina
are
not
eternal
,
because
made
up
of
things
or
Principia
that
are
pre-existing
:
this
seems
perfectly
to
agree
with
the
Doctrine
of
Epicurus
before
mentioned
,
whose
Patronage
he
seems
to
take
in
the
Person
of
Aristaeus
,
yet
with
some
Correctives
,
as
is
hereafter
shewn
.
That
there
were
in
Nature
various
kinds
of
Calida
,
or
Fiery
Particles
,
or
Spiritus
ignei
,
and
various
kinds
of
Humida
and
Frigida
;
these
were
eternally
floating
up
and
down
in
small
Particles
,
and
variously
agitated
and
mingled
,
which
made
up
by
this
mixture
the
constituent
Semina
of
Vegetative
and
Sensitive
Natures
.
That
in
this
Constitution
of
the
various
kinds
of
the
Spiritus
ignei
were
the
constituent
Animae
vegetabilium
&
sensibilium
,
and
the
various
kind
of
Humores
were
the
Oleum
and
Balsamum
vitae
;
and
according
to
the
variety
of
these
Spiritus
ignei
,
which
were
as
it
were
Seminium
naturae
,
were
the
various
Species
of
these
Semina
,
and
the
various
specifical
production
of
Vegetable
and
Sensible
Natures
arose
from
them
.
That
the
Composition
of
these
Semina
was
not
meerly
fortuitous
,
as
Epicurus
,
but
he
gives
us
a
more
gentle
Explication
thereof
;
Praecipua
verò
&
planè
divina
est
permistio
ista
,
quae
in
particulas
diffringuntur
minutissimas
,
&
quantum
satis
est
ad
componendum
semen
misti
alicujus
aptissime
coagmentantur
,
ut
non
magis
quam
par
est
,
neque
minus
illud
efficient
;
quippe
sunt
naturae
ad
hoc
determinatae
.
That
these
are
the
Seeds
of
all
living
things
,
and
they
were
scattered
up
and
down
in
the
Earth
and
Waters
;
and
that
therefore
every
living
Being
had
its
proper
Semen
for
his
Origination
there
lodged
.
That
yet
till
the
Matter
wherein
these
Seeds
were
lodged
were
conveniently
prepared
,
there
would
be
no
production
of
Animals
by
these
Seeds
.
That
the
Semina
of
Mankind
,
and
of
the
greater
Animals
required
a
greater
and
more
effectual
preparation
of
the
Matter
,
or
a
Menstruum
for
their
production
put
of
those
Semina
,
and
therefore
required
the
greater
Conjunctions
of
the
Heavens
for
their
production
;
though
ordinary
Conjunctions
serve
for
the
production
of
Insects
and
Vegetables
,
namely
,
the
regress
of
the
Sun
.
That
by
these
Semina
of
all
living
Beings
,
though
the
World
were
eternal
,
there
might
be
successive
Supplies
and
Reparations
of
Animals
and
Men
;
and
though
the
whole
Species
of
Men
and
Animals
were
destroyed
,
yet
upon
the
returns
of
these
great
Conjunctions
and
Positions
of
the
Heavens
requisite
for
a
due
preparation
of
the
Menstruum
in
the
Earth
for
these
Semina
,
their
Species
would
be
restored
out
of
these
Semina
.
That
the
Terrigenae
might
either
be
produced
adulti
,
and
so
able
to
shift
for
themselves
;
or
else
be
furnished
with
a
convenient
nourishment
from
the
Earth
;
or
that
they
might
be
in
their
first
production
not
like
Infants
new
born
,
but
able
to
get
their
livelihood
,
as
some
young
Brutes
are
.
Thus
we
have
the
Supposition
of
this
witty
Man
also
,
who
by
the
supposition
of
these
antecedent
Semina
,
made
up
of
the
divers
Spiritus
ignei
and
Humores
,
hath
supplied
what
was
wanting
in
Caesalpinus
,
or
at
least
better
explicated
it
;
and
by
supposing
this
mixture
of
these
Spiritus
igneì
and
Humores
in
their
several
proportions
,
by
something
more
than
a
fortuitous
means
,
hath
something
rectified
the
exorbitancy
of
Epicurus
;
though
still
he
suppose
those
Spiritus
ignei
,
which
were
as
it
were
the
various
Souls
of
those
various
Seeds
,
and
afterwards
of
the
several
Animals
produced
by
them
,
were
natural
and
eternal
.
That
which
seems
to
have
given
the
original
ground-work
of
all
these
Opinions
,
hath
been
,
1.
Some
Expressions
that
fell
from
Aristotle
,
which
are
before
mentioned
,
that
seem
to
give
countenance
to
this
Opinion
.
2.
A
proud
vanity
in
Men
of
Wit
,
to
resolve
all
things
into
Nature
and
pure
natural
and
necessary
Causes
,
unwilling
to
recognize
the
interposition
of
Almighty
God
,
and
his
Beneplacitum
in
the
Origination
of
things
,
and
yet
finding
too
many
absurdities
accompanying
the
Hypothesis
of
Eternal
Generations
of
Mankind
,
ex
successivis
genitis
.
3.
But
principally
the
Observation
of
the
spontaneous
production
of
Insects
and
little
Animals
ex
putri
materia
,
whose
structure
nevertheless
is
as
admirable
as
the
structure
of
greater
Animals
;
and
that
they
also
being
thus
originally
produced
,
yet
propagate
their
kind
by
successive
Generations
,
have
distinction
of
Sexes
and
Faculties
:
This
,
it
seems
,
principally
gave
start
to
this
Opinion
touching
the
like
Origination
of
Mankind
and
greater
Animals
by
a
natural
spontaneous
production
.
And
because
this
Instance
of
the
natural
production
of
Insects
is
that
,
which
as
it
probably
gave
the
rise
to
this
Opinion
for
the
like
production
of
Mankind
or
other
Animals
,
and
seems
to
be
the
only
experimental
Instance
that
is
given
to
assert
the
possibility
or
probability
of
the
other
,
I
shall
consider
it
largely
under
these
several
Examinations
.
1.
Whether
there
be
any
sponte
orta
among
Vegetables
and
Insects
,
but
especially
the
latter
.
2.
Admit
there
be
,
yet
whether
those
sponte
orta
do
arise
meerly
from
any
natural
or
accidental
Cause
.
3.
Admit
they
may
arise
from
any
natural
or
accidental
Cause
,
yet
whether
there
be
any
consequence
of
a
like
possibility
in
the
Origination
of
perfects
Animals
,
but
especially
of
Mankind
.
4.
Admit
it
may
be
possible
in
Speculation
,
yet
how
far
forth
de
facto
the
same
hath
happened
without
the
interposition
of
the
Divine
Power
;
which
renders
it
a
supernatural
,
not
a
natural
production
.
CAP.
IV.
Concerning
Vegetables
,
and
especially
Insecta
Animalia
;
whether
any
of
them
are
sponte
orta
,
or
arise
not
rather
ex
praeexistente
semine
.
THere
are
several
Ranks
of
Being
in
this
inferior
World
,
which
have
various
specifical
Degrees
or
Ranks
of
Perfection
one
above
another
.
The
first
division
of
them
is
into
things
Inanimate
,
and
things
that
are
Animate
;
wherein
the
latter
have
another
,
and
a
nobler
Form
,
or
(
if
that
Word
be
disliked
)
Nature
than
the
former
.
Of
things
Animate
there
are
three
distinct
natures
,
the
latter
exceeding
still
not
only
in
degree
but
in
kind
,
perfection
,
and
excellence
of
nature
the
former
;
namely
,
things
vegetable
,
that
have
simply
Life
,
with
those
operations
incident
to
Life
.
The
second
sensible
,
that
have
not
only
a
Life
of
vegetation
,
but
a
Life
of
sense
,
and
faculties
,
and
operations
corresponding
to
it
.
The
third
rational
or
intellectual
,
that
hath
not
only
a
Life
of
vegetation
and
sense
,
but
an
intellectual
Life
,
and
faculties
and
operations
subservient
and
suitable
to
that
Life
.
Among
Vegetables
,
as
to
the
purpose
in
hand
,
there
seem
to
be
two
kinds
or
degrees
:
Some
are
the
more
perfect
,
which
do
not
ordinarily
arise
but
from
Seminal
Particles
immediately
derived
from
the
Vegetable
,
either
the
Root
,
or
the
Branch
,
or
the
Semen
formatum
of
these
Vegetables
;
as
an
Apple-tree
,
or
a
Rose
,
&c.
Others
seem
to
be
less
perfect
,
because
they
seem
oftentimes
to
arise
equivocally
neither
from
Seed
,
Root
,
or
Branch
of
the
same
Species
,
as
well
as
from
it
.
But
even
in
all
these
there
are
none
but
arise
from
a
vegetable
Principle
,
and
not
barely
from
what
is
inanimate
;
and
for
the
most
part
,
if
not
altogether
,
from
a
vegetable
Principle
or
Semen
of
the
same
kind
.
1.
It
seems
that
the
upper
superficies
of
the
Earth
at
least
,
is
plainly
a
Vegetable
Nature
;
and
that
it
is
no
more
forcible
Argument
to
say
that
the
Grass
of
the
Earth
,
Nettles
,
Docks
,
Thistles
,
and
such
like
common
excrescences
are
no
more
spontaneous
productions
in
the
Earth
,
than
the
Feathers
upon
Birds
,
or
the
Hair
upon
Beasts
or
upon
the
Heads
of
Men
are
a
spontaneous
production
:
for
though
these
are
excrementitious
,
and
not
really
parts
of
the
Bird
,
Animal
,
or
Man
,
but
growing
in
the
Pores
of
the
Skin
,
and
having
the
Roots
there
as
the
Grass
or
the
Thistle
hath
in
the
superficies
of
the
Earth
;
yet
they
grow
,
and
are
nourished
from
that
vegetable
power
that
is
in
the
nature
of
Animals
:
so
that
they
are
but
vital
Excrescences
from
a
vital
portion
of
the
Earth
,
namely
,
its
Superficies
.
2.
Again
,
it
seems
that
there
is
scarce
,
if
at
all
,
any
Vegetable
that
is
in
the
Earth
,
but
it
ariseth
ex
praeexistente
semine
specifico
.
The
Semina
of
Vegetables
are
of
two
kinds
,
according
to
their
several
natures
;
some
are
formally
Seeds
,
those
Moleculae
seminales
,
that
are
the
choicest
spirituous
parts
of
the
Vegetable
moulded
up
into
a
specifical
Seed
:
And
hence
it
is
,
that
some
smaller
sorts
of
Herbs
that
yield
a
natural
Seed
dye
the
Winter
after
they
have
produced
;
partly
,
because
they
have
as
it
were
performed
their
trust
that
Nature
committed
to
them
for
the
preservation
of
their
kind
;
but
principally
,
because
they
have
delivered
up
into
the
Seed
that
Vital
Particle
which
maintained
their
own
Life
when
they
had
it
:
And
therefore
such
Herbs
,
if
their
semination
be
prevented
by
being
cut
,
survive
to
the
next
Year
.
And
these
Seeds
are
very
numerous
and
various
,
and
many
times
very
small
,
whereby
they
are
many
times
accidentally
transplanted
into
great
remote
distances
:
for
Instance
,
sometimes
by
Floods
of
Water
and
sometimes
by
Winds
,
sometimes
by
Birds
,
sometimes
by
Beasts
,
who
taking
them
in
among
grosser
nutriment
,
and
by
reason
thereof
,
and
of
their
smalness
,
escaping
without
maceration
,
they
retain
their
seminal
nature
in
their
very
Dung
;
and
sometimes
by
Exhalations
,
for
the
Exhalations
will
sometimes
lift
up
things
of
some
bulk
,
together
with
the
watry
Vapours
:
we
have
seen
it
rain
little
grains
like
Rye
,
which
upon
search
have
been
found
Seeds
of
Ivy
:
and
therefore
those
small
Moleculae
,
that
are
almost
imperceptible
,
may
with
much
more
ease
be
raised
,
and
transplanted
as
it
were
by
the
motion
of
the
Clouds
into
other
places
or
Countries
,
which
may
be
conjectured
to
be
fortuitous
,
and
yet
are
truly
and
really
univocal
.
This
Pliny
witnesseth
,
lib.
19.
cap.
3.
of
the
Herb
Laeserpitium
,
whose
Seed
was
transported
,
and
sowed
in
a
strange
Country
by
a
storm
of
Rain
.
Again
,
there
be
some
Seminal
Parts
of
Herbs
and
Trees
which
produce
their
kind
,
though
without
that
formal
Seed
whereof
we
have
spoken
;
and
commonly
such
Seminal
Parts
are
either
of
the
more
imperfect
sorts
of
Herbs
or
Trees
,
or
else
a
very
great
coacervation
of
the
Parts
of
those
that
otherwise
require
a
more
regular
Seed
.
There
is
scarce
any
Tree
but
these
three
parts
are
actually
prolifick
of
of
its
kind
;
1.
The
Seed
:
2.
The
Root
:
3.
The
Branch
or
Buds
,
with
incision
into
another
Tree
or
Stock
:
the
Branch
of
an
ordinary
Apple
will
not
grow
being
set
in
the
ground
,
but
the
Branch
of
a
Willow
,
Codling-Tree
,
or
Vine
will
take
root
being
set
in
the
ground
.
The
Oak
will
not
ordinarily
grow
but
by
the
Seed
or
Root
implanted
;
but
common
experience
shews
us
that
a
woody
ground
of
Oak
,
or
any
other
Wood
which
hath
stood
long
,
and
is
after
felled
,
will
run
to
Oak
again
,
though
the
Root
be
dead
;
a
great
quantity
of
the
Leaves
,
Wood
,
Cortex
or
Rind
putrified
in
the
ground
will
leave
a
Seminium
in
it
,
which
will
after
turn
to
a
Wood
of
Oak
again
.
And
many
Plants
have
all
their
Parts
Seminal
,
though
not
so
vigorous
as
the
regular
Semen
of
those
Plants
;
the
Branches
and
Leaves
,
nay
if
we
believe
those
that
pretend
to
have
tryed
it
frequently
,
the
Decoction
,
Infusion
,
Ashes
of
some
Herbs
scattered
in
good
Mould
and
well
watered
,
will
produce
their
proper
Species
.
Vide
Kircher
.
in
Mundo
subterraneo
.
And
I
do
perswade
my self
,
that
the
common
Dew
exhaled
from
some
sorts
of
Herbs
or
Weeds
,
but
especially
from
the
common
Grass
,
carries
with
it
the
Seminal
Tincture
of
the
Herb
,
which
being
again
descended
by
Dews
or
Rain
upon
the
bare
and
naked
Earth
,
re-produceth
the
same
Species
;
and
hence
it
is
that
Grass
,
which
is
the
ordinary
fruit
of
the
Earth
,
and
therefore
most
visited
with
the
Dew
of
Heaven
,
and
re-exhaled
again
,
doth
most
ordinarily
re-produce
Grass
.
And
therefore
Virgin-Earth
taken
out
of
the
bottom
of
a
Well
and
kept
in
a
House
,
will
,
if
at
all
,
be
very
long
before
it
will
gain
that
Vesture
;
but
exposed
to
the
Air
,
where
the
Dew
or
Rain
falls
,
it
will
soon
be
green
,
as
those
that
have
tryed
it
affirm
;
Sir
Francis
Bacon's
,
Nat.
Hist.
Cent.
6.
pag.
117.
and
upon
the
same
reason
it
is
,
that
(
as
the
same
Author
there
observed
)
forein
Earth
will
incline
to
bring
forth
Herbs
of
the
same
Country
whence
it
was
brought
,
because
probably
impregnated
with
the
Seminal
Particles
of
the
Country
whence
it
came
.
It
is
true
,
many
times
Plants
and
Herbs
,
though
arising
by
a
specifical
Seminium
of
their
own
Herbs
or
Plants
,
will
seem
to
change
their
figure
,
and
become
of
another
kind
;
as
by
transplanting
wild
Flowers
or
Herbs
into
Gardens
where
the
mould
is
better
,
or
è
converso
,
the
poorness
or
richness
of
the
Soil
varies
the
shape
or
extent
:
Thus
some
say
Corn
will
degenerate
into
Tares
;
Fruits
will
degenerate
,
being
sown
:
And
again
,
mixture
of
Seeds
,
or
Seeds
impregnated
with
Tinctures
of
other
Seeds
or
things
may
change
their
smell
,
colour
,
tast
,
or
figure
.
But
in
all
these
Transmutations
,
whether
for
the
better
or
the
worse
,
still
the
Seminal
Specifical
Principle
remains
.
So
that
it
may
seem
that
we
are
too
hasty
and
inconsiderate
,
in
concluding
that
all
Trees
and
Herbs
not
produced
ex
semine
formato
,
are
therefore
sponte
nata
:
for
there
be
infinite
means
of
transplantation
of
real
Seeds
,
and
very
many
Seminia
or
Seminal
Particles
of
Vegetables
that
we
know
not
.
I
do
remember
,
many
Years
since
,
I
found
in
a
Ground
that
had
no
Oaken
Trees
in
it
,
nor
very
near
it
,
yet
every
Year
abundance
of
young
Oaks
growing
up
some
two
,
some
three
Inches
high
;
and
I
thought
them
to
be
all
sponte
nata
,
and
concluded
an
Oak
to
be
of
another
nature
than
I
formerly
thought
:
But
Observation
corrected
my
mistake
;
for
I
found
the
Crows
fetching
the
Acorns
from
a
Wood
not
far
off
,
and
when
they
had
eat
what
they
pleased
,
they
hid
the
rest
for
their
future
supply
,
but
forgot
them
,
and
the
next
Spring
they
prospered
into
young
Oaken
Plants
.
We
are
not
therefore
presently
to
conclude
every
Vegetable
sponte
natum
,
because
we
see
not
its
prosemination
.
But
the
Consideration
of
Insects
is
that
which
is
of
more
congruity
to
this
present
purpose
,
because
they
are
sensible
Beings
,
and
have
in
their
little
Model
almost
,
if
not
altogether
,
all
the
Organs
and
Faculties
of
the
greater
Animals
;
yea
and
Phantasie
and
Imagination
,
and
Memory
,
as
appears
especially
by
Bees
and
Ants
,
who
find
their
ways
home
from
a
great
distance
.
But
yet
we
must
say
,
that
their
Faculties
and
Organs
,
though
admirable
,
yet
are
not
of
equal
perfection
with
those
of
the
nobler
kind
of
Animals
,
as
will
appear
more
hereafter
.
They
also
that
seem
to
have
their
Origination
ex
putrido
,
or
spontaneously
,
yet
it
is
evident
to
Experience
that
they
do
propagate
their
kind
;
contrary
to
what
was
thought
by
Aristotle
in
his
Book
de
Gen.
Animal
.
lib.
1.
cap.
1.
who
supposeth
,
At
verò
quae
non
ex
coitu
sed
ex
putri
materia
oriuntur
,
ea
generant
quidem
,
sed
genus
diversum
.
And
touching
these
Insects
,
though
they
seem
to
be
sponte
orta
,
yet
there
is
much
may
be
said
that
their
Original
is
not
spontaneous
,
but
that
even
those
Insects
that
seem
sponte
orta
,
arise
one
of
these
ways
:
1.
Either
immediately
,
ex
semine
prioris
Insecti
ejusdem
speciei
;
2.
Or
mediately
,
ex
hujusmodi
semine
;
Or
,
3.
ex
vivo
animali
diversae
speciei
;
Or
,
4.
ex
mortuo
animali
diversae
speciei
,
seu
cadavere
:
For
some
think
that
it
is
not
easily
grantable
,
that
a
Being
endued
with
Sense
can
by
the
course
of
Nature
arise
from
a
Being
without
Sense
,
or
at
least
without
Life
.
Vide
Kircher
.
l.
12.
Mundi
subterranei
;
Fortunium
Licetum
,
de
Insectis
.
Touching
the
first
of
these
;
many
of
those
Insects
that
seem
to
be
sponte
orta
,
do
indeed
immediately
arise
from
the
Semina
of
Insects
of
the
same
kind
:
for
these
Insects
for
the
most
part
ex
coitu
do
produce
an
innumerable
multitude
of
little
Eggs
or
Semina
,
that
sometimes
in
the
same
Year
grow
to
Animals
of
the
same
kind
;
and
sometimes
their
Semina
are
deposited
in
some
Cranies
or
Coverts
of
the
Earth
,
or
Trees
Leaves
,
or
other
Receptacles
that
serve
for
the
Seminium
or
Store
of
the
next
Spring
.
Malpighius
,
that
hath
made
a
curious
disquisition
touching
the
Silk-Worm
,
tells
us
,
that
the
usual
product
of
that
Worm
in
one
Year
is
never
less
than
300
,
but
most
often
500
Eggs
,
most
of
which
foecunda
;
and
the
like
is
visible
in
Caterpillers
,
Flies
,
Worms
,
Frogs
,
Locusts
,
Wasps
,
and
all
other
Insects
.
It
is
true
,
the
Winter
destroys
most
of
these
Insects
,
and
many
of
their
Semina
,
and
therefore
the
colder
the
Winter
is
,
the
less
the
next
Spring
is
infested
with
them
:
But
many
of
these
Semina
are
preserved
till
the
next
Spring
,
and
then
they
assume
their
specifick
Life
by
the
heat
of
the
approaching
Sun
.
These
Semina
being
very
small
and
light
,
are
many
times
dispersed
into
other
places
by
the
Winds
,
sometimes
carried
away
to
other
places
by
Waters
and
Floods
,
sometimes
exhaled
into
the
Air
with
the
gross
Vapours
drawn
up
by
the
Sun
,
and
poured
down
by
Rain
again
on
other
places
.
And
this
multitude
of
these
little
Semina
thus
dispersed
,
assuming
in
the
Spring
their
natural
kinds
,
give
Men
occasion
to
think
them
sponte
orta
;
whereas
in
truth
they
do
as
really
arise
ex
semine
specifico
,
as
the
greater
Animals
.
And
therefore
credit
is
hard
given
to
the
Story
of
Diodorus
Siculus
,
or
of
the
Poet
out
of
him
,
concerning
the
Mice
arising
in
Egypt
,
out
of
the
Slime
of
Nilus
;
Altera
pars
vivit
,
manet
&
pars
altera
tellus
.
Neither
to
the
confident
Helmont
,
in
his
Tract
De
Imagine
Fermenti
impraegnante
massam
Seminis
,
pag.
113.
who
tells
us
,
that
if
a
foul
Shirt
be
put
within
the
mouth
of
a
Vessel
where
there
is
Wheat
,
that
in
the
space
of
21
days
it
will
turn
the
Wheat
into
Mice
;
nor
that
other
Relation
of
his
in
the
same
place
,
that
the
Herb
Basil
being
bruised
,
and
exposed
to
the
heat
of
the
Sun
some
days
,
will
breed
Scorpions
.
And
as
concerning
the
productions
of
Insects
out
of
Vegetables
,
viz.
those
little
Animals
that
are
bred
in
Flowers
and
Herbs
,
there
are
some
that
think
they
are
not
the
natural
production
of
the
Vegetables
,
but
that
they
are
the
small
Semina
of
those
Flies
that
are
lodged
in
the
cavities
of
them
;
such
as
are
in
the
Leaves
of
Elms
,
or
in
the
Leaves
or
Fruits
of
other
Herbs
or
Trees
,
as
in
the
Oak-apple
,
the
Hasel-nut
,
and
some
others
.
And
besides
these
formal
Seeds
,
the
several
parts
of
Insects
have
also
their
Seminal
Nature
in
them
,
and
produce
often
Insects
of
the
same
kind
;
see
for
this
the
whole
Tract
of
Kircher
in
his
Mundus
subterraneus
,
lib.
12.
cap.
1.
&
seqq
.
wherein
he
gives
us
the
Solution
of
the
ortus
spontaneus
of
the
Barnacles
in
the
Orcades
and
other
Parts
,
by
the
Eggs
of
the
Sea-Fowls
that
are
driven
upon
this
Shore
;
and
many
Instances
of
the
Artificial
production
of
Insects
out
of
the
macerated
Materials
of
Worms
,
Frogs
,
Locusts
,
Shell-Fish
,
Scorpions
:
whereby
it
appears
that
all
their
Parts
are
seminal
,
though
not
so
active
and
formative
as
their
Formal
Seeds
are
.
2.
As
to
the
mediate
production
of
Insects
,
yet
out
of
the
Seminal
Natures
of
others
of
the
same
Species
:
Thus
out
of
the
Fimeta
of
Horses
,
Oxen
,
and
Sheep
arise
Scarabei
or
Beetles
,
and
according
to
Kircher
,
ubi
supra
,
Bees
have
their
production
out
of
the
Stercus
Bovis
;
which
yet
he
attributes
to
those
Moleculae
seminales
deposited
in
those
Flowers
whereupon
Cows
do
feed
,
but
not
so
macerated
in
the
digestion
but
that
they
retain
their
primitive
Seminal
Nature
;
though
perchance
this
may
be
too
remote
and
laborious
a
reduction
,
and
possibly
it
were
better
to
be
reduced
to
that
which
follows
,
namely
,
from
the
Animal
vivum
;
upon
which
account
he
supposeth
,
that
Ants
are
Humanae
urinae
proles
.
3.
Therefore
the
third
Original
of
Insects
is
from
the
living
Body
of
another
Animal
,
whose
excrementitious
parts
do
naturally
breed
Insects
,
as
Lice
,
Fleas
,
Worms
;
yea
and
according
to
the
Author's
Observation
,
there
is
scarce
any
noysom
Disease
in
the
Body
but
it
breeds
Worms
:
yea
and
according
to
a
late
curious
Anatomist
,
Kirkringius
,
there
are
scarce
any
Viscera
of
the
Body
of
Man
,
but
hath
many
sorts
of
Worms
in
it
.
And
the
Solution
of
these
Productions
seem
to
be
thus
:
That
the
Sensitive
Nature
being
divisible
,
communicates
it self
in
various
degrees
unto
all
that
is
united
to
the
Body
;
the
Chyle
,
the
Humors
,
nay
the
very
Excrementitious
Parts
,
the
natural
Excrements
,
the
Urine
,
the
Hair
,
the
excrementitious
Sweat
and
Evaporations
carry
along
with
them
the
mean
and
low
Effluvia
of
the
Sensible
Nature
or
Animal
Spirits
.
That
these
Effluvia
,
when
they
are
closed
up
in
any
viscous
Continent
that
may
contain
and
keep
them
together
from
being
presently
diffused
and
wasted
,
assume
the
form
of
an
Animal
,
though
not
of
the
same
nature
,
nor
worth
,
nor
excellence
,
nor
perfection
of
the
Animal
it self
that
produceth
it
:
for
the
meanest
and
basest
Effluvia
of
the
Animal
Soul
accompany
these
mean
and
base
connexa
of
the
Animal
Body
,
namely
,
the
foul
Humours
and
Excrements
.
And
hence
it
is
,
that
those
nasty
Productions
,
as
Lice
,
Fleas
,
Cimices
,
the
Worms
in
the
Intestines
or
Ventricle
,
nay
in
the
Heart
,
Liver
,
Ears
and
other
parts
of
Men
are
bred
:
and
from
this
participation
of
those
baser
Effluvia
of
the
Animal
Spirits
,
the
Hairs
of
Horses
lodged
in
standing
Water
will
gather
life
,
and
the
form
of
an
Insect
.
4.
As
the
Animal
vivum
thus
communicates
a
Sensible
Nature
to
Insects
produced
from
it
,
so
doth
the
Cadaver
or
dead
Body
:
Hence
come
generally
Worms
,
which
in
the
heat
of
the
Sun
sometimes
turn
into
Flies
;
and
according
to
the
Tradition
of
the
Ancient
and
Moderns
,
Bees
grow
out
of
the
dead
Bodies
of
Cows
,
Wasps
and
Hornets
of
Horses
;
which
nevertheless
some
attribute
to
a
refiduum
of
those
Seminal
Particles
of
the
very
Insects
which
these
Beasts
devour
,
with
the
Flowers
and
Herbs
where
they
are
lodged
.
And
to
maintain
that
general
Supposition
before
insisted
upon
,
That
Viva
&
sentientia
non
generantur
ex
non
vivis
&
sentientibus
;
they
say
,
That
even
in
the
Cadaver
there
remain
certain
Animal
Spirits
,
tanquam
in
vase
,
which
serve
for
the
production
of
Animal
Natures
of
this
base
and
low
allay
.
And
so
in
all
those
productions
of
Insects
ex
animale
vivo
vel
cadavere
,
the
Semen
of
that
Insect
is
a
Vital
and
Animal
Principle
,
though
it
be
not
,
immediately
at
least
,
of
the
same
kind
.
And
because
these
Productions
are
not
immediately
of
the
Seminal
Particles
of
the
Insect
,
but
of
a
living
nature
of
another
kind
,
therefore
always
the
Productum
or
Insect
is
of
a
different
,
baser
,
and
more
imperfect
nature
than
the
Producent
.
And
this
is
the
Sum
of
what
is
observed
by
Licetus
,
de
Sponte
ortis
,
and
Kircherus
,
ubi
supra
,
viz.
Lib.
12.
Mundi
subterranei
.
But
yet
though
much
of
this
be
very
true
,
and
that
Insects
are
not
therefore
sponte
nata
,
as
people
think
,
yea
they
are
never
sponte
nata
ex
non
viventibus
;
yet
I
do
doubt
that
it
may
be
found
by
experience
,
that
some
sorts
of
Insects
do
arise
from
Vegetables
,
at
least
of
a
very
exalted
nature
:
for
the
truth
is
,
that
some
sort
of
Vegetables
seem
to
be
in
the
next
degree
to
the
lowest
sort
of
Insect
Animals
,
as
may
appear
in
the
Plant
called
the
Sensitive
Plant
and
some
others
:
And
therefore
it
is
not
impossible
but
some
sort
of
Insects
may
arise
immediately
out
of
some
sort
of
Vegetables
,
as
the
Gurgulio
,
that
ariseth
in
the
Wheat
;
the
Wivel
,
that
riseth
in
the
Malt
;
and
the
Hippuris
or
Horse-tail
,
and
the
Liburnus
or
White
Vine
,
that
Kircher
himself
mentions
in
the
same
12th
Book
,
Sect.
1.
Cap.
9.
to
grow
into
an
Insect
in
the
Water
;
and
those
Instances
in
the
same
Chapter
of
Franciscus
Corvinius
,
that
in
every
Vegetable
had
observed
a
proper
Insect
bred
in
it
,
and
living
upon
it
;
and
the
experience
of
the
growing
of
Moths
out
of
the
Seeds
of
Lavender
,
and
Worms
in
Rose-Cakes
:
these
experimented
Observations
seem
to
correct
the
universality
of
the
Assertion
,
that
Non
nascuntur
Insecta
animalia
ex
non
animalibus
;
though
I
think
it
may
be
universally
true
,
that
they
are
not
produced
ex
non
viventibus
,
they
are
always
the
production
of
the
Semen
or
Seminal
Particles
of
an
Insect
,
or
of
the
Parts
of
an
Animal
or
Cadaver
animalis
,
or
of
that
which
is
or
was
vegetable
.
Yet
some
there
are
,
that
think
that
these
Insecta
animalia
that
seem
to
be
produced
immediately
ex
herbis
,
stirpibus
,
arboribus
,
&
vegetabilibus
,
or
Animals
of
another
kind
;
yet
the
first
Seminium
of
these
Insecta
are
either
the
Semina
,
or
the
Seminial
Particles
of
Insects
of
the
same
Species
,
percolated
through
the
various
parts
of
Vegetables
or
Animals
:
In
so
much
that
Gassendus
that
inquisitive
Naturalist
seems
to
think
,
that
the
very
Lice
and
Fleas
and
Worms
in
a
Man
,
are
but
the
Productions
of
the
several
Seeds
of
Animals
of
the
like
kind
;
Cum
in
eodem
homine
ex
sordibus
capitis
Pediculi
,
ex
sordibus
barba
Alae
,
inguinis
Ricini
,
ex
intercutaneo
humore
Cyrones
oriantur
,
&
ita
de
caeteris
;
quonam
alio
id
referamus
quam
ad
diversa
semina
quae
à
diversis
sive
plantis
sive
animalibus
proliciantur
,
&
sese
ad
diversas
partes
quatenus
congruunt
,
recipiant
,
accommodántve
inter
nutriendum
?
I
do
not
here
take
upon
me
a
distinct
and
exact
Discourse
touching
production
of
Insects
,
it
is
one
of
the
most
abstruse
,
curious
,
and
various
Inquiries
in
Nature
:
There
be
many
that
have
busied
themselves
on
purpose
in
it
,
to
which
any
one
may
have
recourse
,
as
Cardanus
in
his
Book
de
Subtilitate
,
and
scaliger
his
Animadversions
thereupon
;
Gassendus
in
Physicis
,
sect.
3.
l.
4.
cap.
1.
Kircher
.
l.
12.
sect.
1
,
&
2.
Aldrovandus
,
per
totum
;
Fortunius
Licetus
,
his
Book
De
Ortu
Sponte
nascentium
;
Vossius
,
De
Origine
Idololat.
lib.
4.
cap.
65.
&
seqq
.
All
that
I
shall
say
farther
in
it
,
is
but
this
:
First
,
that
it
is
most
certain
that
many
of
those
productions
of
Insects
which
Men
ordinarily
take
to
be
spontaneous
,
are
yet
in
truth
univocal
from
Insects
of
the
same
species
,
their
formal
Seeds
or
Seminal
Particles
.
Secondly
,
that
it
is
not
certain
that
any
production
of
Insects
is
spontaneous
,
or
not
from
the
Seed
of
other
Animals
that
were
of
the
same
species
:
for
we
are
not
certain
,
but
that
the
seminia
or
Seminal
Particles
of
these
Insects
may
be
percolated
or
derived
by
divers
Maeanders
and
long
obscure
passages
into
or
through
the
Bodies
of
Vegetables
or
Animals
of
another
species
.
Thirdly
,
that
it
is
very
probable
that
they
are
so
traduced
by
these
experimental
Assays
that
have
been
either
experimented
by
Observation
,
or
by
Art
;
whereby
it
is
rendred
evident
to
Sense
,
that
their
production
at
this
day
may
be
,
and
often
is
of
the
semina
or
Seminal
Particles
of
Insects
of
the
same
kind
.
The
Consequence
whereof
is
,
That
the
production
of
all
these
little
Particles
of
Sensitive
Life
,
as
well
as
of
the
greater
Animals
,
though
at
the
first
it
were
ex
non
genitis
,
by
the
Power
and
Fiat
of
Almighty
God
;
yet
since
that
time
it
may
be
probable
they
have
their
propagations
univocal
,
Ex
semine
vel
seminio
praeexistentis
Insecti
ejusdem
speciei
,
vel
formato
vel
analogo
.
This
Consideration
may
assure
us
,
That
the
production
at
least
of
the
generality
of
Insects
which
seem
to
be
spontaneous
,
is
truly
seminal
and
univocal
;
though
possibly
upon
a
severe
disquisition
it
may
be
found
,
that
some
are
meerly
spontaneous
and
equivocal
Productions
ex
putri
,
whereof
I
shall
give
a
farther
account
in
something
that
follows
,
especially
in
the
next
Section
.
CAP.
V.
If
it
be
supposed
that
any
of
those
Insects
at
this
day
have
their
Original
ex
non
genitis
,
or
spontaneè
;
whether
yet
the
same
may
be
said
a
Natural
or
Fortuitous
Production
.
I
Come
now
to
the
Second
Particular
,
which
is
this
;
That
admitting
there
were
any
such
production
of
Insects
at
this
day
,
whether
the
same
were
purely
Natural
:
Wherein
I
shall
briefly
say
,
1.
That
it
seems
very
probable
,
that
the
species
of
Insects
were
at
first
in
their
first
Creation
determinate
and
certain
;
and
although
since
partly
by
degeneration
,
partly
by
various
mixtures
their
species
are
changed
and
multiplied
,
even
as
the
perfect
Animals
in
Africa
,
are
by
a
mixture
of
species
,
yet
they
were
at
first
determinate
.
2.
That
it
seems
the
production
of
the
first
Insects
was
like
to
that
of
perfect
Animals
:
they
were
not
produced
ex
semine
,
or
per
processum
seminalem
,
whether
ex
Ovo
or
ex
Verme
,
but
were
produced
in
the
complement
of
their
specifical
and
individual
existence
.
For
it
is
much
more
suitable
to
Reason
,
and
to
the
nature
of
things
,
that
the
Animal
should
have
an
antecedence
to
the
Seed
,
and
that
the
semen
should
be
rather
the
effect
of
an
Animal
at
first
than
an
efficient
;
or
according
to
Plutarch's
Discourse
,
that
the
Hen
should
be
before
the
Egg
,
rather
than
the
Egg
before
the
Hen.
3.
That
yet
if
we
should
suppose
that
in
the
first
production
of
Insects
at
least
,
they
should
arise
ex
praeexistente
semine
,
or
that
at
this
day
they
should
arise
de
novo
;
yet
bare
Matter
were
not
possibly
sufficient
for
its
production
,
without
some
Seminal
Principle
that
might
determin
the
Insect
to
its
kind
,
and
advance
in
it
that
formation
and
organization
of
Parts
,
and
effect
those
admirable
Faculties
of
Sense
and
Imagination
which
we
see
in
them
:
For
it
were
exceedingly
above
the
bare
activity
of
Elementary
qualities
,
though
the
most
active
,
as
that
of
Heat
,
to
raise
so
curious
and
admirable
a
Fabrick
as
the
Bodies
of
those
little
Animals
,
much
less
the
Faculties
of
Life
,
Sense
,
and
Imagination
.
And
if
it
were
possible
that
some
of
the
qualities
and
dispositions
,
or
modifications
,
or
temperament
of
Matter
could
arrive
to
the
production
of
any
such
little
sensible
Being
;
yet
it
could
never
be
contained
,
nor
contain
it self
within
any
determinate
species
or
kinds
,
but
as
the
modifications
,
temperaments
and
qualities
of
Matter
are
infinite
and
various
,
according
to
its
various
Mixtures
and
Combinations
,
so
the
Productions
would
be
ever
irregular
,
monstrous
,
and
never
colligated
or
contained
in
any
certain
species
.
It
remains
therefore
that
in
the
first
production
of
Insects
,
whether
at
this
day
,
or
in
the
first
eduction
of
their
species
,
if
they
were
not
produced
in
the
complement
of
their
individual
and
specifical
nature
,
they
must
necessarily
be
produced
ex
aliquo
semine
congruo
,
&
determinante
materiam
.
And
certainly
the
Constitution
of
such
a
semen
is
,
as
I
have
before
observed
,
a
work
of
great
Wisdom
,
Intelligence
,
and
Power
,
no
way
less
than
such
a
Power
that
must
have
made
an
Individual
of
the
same
kind
in
his
complete
existence
.
For
the
semen
of
every
thing
contains
in
it
the
small
idea
of
that
Nature
which
it
is
to
produce
;
which
is
as
it
were
minted
and
stamped
upon
it
,
and
contains
an
admirable
power
of
evolving
and
dilating
it self
,
and
bringing
forth
that
admirable
Fabrick
,
and
that
singular
Conformation
of
Parts
,
and
those
wonderful
Faculties
of
Life
,
Sense
,
and
Imagination
,
and
the
several
Organs
and
Operations
belonging
to
it
.
Some
there
are
that
have
said
,
and
with
very
great
truth
,
That
the
smallest
Animal
in
the
World
sets
forth
the
Wisdom
and
Excellence
of
the
great
Architect
of
the
World
more
conspicuously
than
the
Fabrick
of
the
greatest
Whale
or
Elephant
:
as
the
smaller
an
excellent
Watch
is
(
if
it
have
all
its
parts
,
motions
,
order
,
and
constancy
)
it
more
sets
forth
the
skill
of
the
Artist
than
a
greater
Fabrick
.
When
a
Man
shall
see
in
that
Animal
that
well
near
escapes
his
sight
by
reason
of
its
smalness
,
as
the
Acarus
,
the
Cyro
or
Hand-worm
,
yet
he
shall
plainly
by
the
help
of
a
Microscope
behold
in
it
all
the
conformation
of
its
little
Limbs
useful
for
its
being
;
all
the
Operations
of
Senses
and
Organs
thereof
;
the
several
Faculties
,
Offices
,
and
Parts
subservient
to
it
;
the
several
Viscera
that
serve
for
the
exercise
of
Life
and
Sense
,
it
must
needs
render
the
Skill
of
the
Author
thereof
admirable
.
But
yet
again
,
when
possibly
the
Seminal
Principle
of
this
little
Animal
bears
it
may
be
as
small
a
proportion
to
it
as
the
Insect
it self
doth
to
greater
Animals
,
it
may
be
a
little
imperceptible
Egg
;
and
yet
in
that
little
Body
all
the
Ideal
parts
of
this
Animal
and
that
Principle
that
immediately
conforms
the
several
Faculties
and
Organs
of
this
little
Animal
:
The
Power
and
Wisdom
that
conforms
such
a
little
semen
is
no
less
wonderful
,
than
if
it
had
immediately
conformed
the
Animal
without
the
intervention
of
such
a
Seminal
Particle
.
And
therefore
most
certainly
the
Conformation
of
these
little
Moleculae
seminales
,
if
any
be
antecedent
to
the
production
of
these
Insects
,
is
a
work
of
intelligence
,
choice
,
election
,
design
,
and
that
of
a
most
wise
and
intelligent
Being
;
and
cannot
be
the
production
either
meerly
of
Chance
,
as
the
Epicureans
would
have
it
;
nor
of
that
which
little
differs
,
namely
,
an
ignorant
,
unknowing
,
unelective
Principle
,
for
such
is
barely
Nature
,
unless
they
that
use
that
denomination
mean
by
it
Almighty
God
.
And
when
I
assert
that
these
Moleculae
seminales
antecedent
to
the
production
of
any
living
or
sensible
nature
,
if
there
be
any
such
,
are
produced
by
Almighty
God
;
it
is
not
my
meaning
,
that
they
are
therefore
immediately
created
,
or
immediately
put
together
or
compounded
(
by
the
immediate
Finger
of
God
)
if
I
may
use
that
Expression
to
render
the
sense
I
intend
:
But
it
is
sufficient
,
that
the
great
and
supreme
intellectual
Being
having
in
his
infinite
Wisdom
the
Prospect
of
all
things
,
hath
so
set
and
ordered
the
Motion
of
Second
Causes
,
to
bring
together
and
mingle
the
constituent
Materials
of
these
semina
,
and
he
by
his
Almighty
Fiat
hath
annexed
to
such
Compositions
,
and
imprinted
upon
them
the
stamp
and
efficacy
of
a
Seminal
Principle
;
it
will
be
equally
the
Work
of
Almighty
God
if
these
Compositions
be
brought
together
by
the
Motion
and
Heat
of
the
Sun
,
or
by
the
powerful
Motion
and
Determination
of
various
kinds
of
Ferments
;
some
possibly
originally
created
,
and
dispersed
in
the
Earth
,
Air
,
and
Waters
;
others
accidental
,
arising
from
the
corrupted
and
mingled
Matter
of
dissolved
Animals
and
Vegetables
,
whereof
I
shall
in
due
time
,
God
willing
,
give
a
more
distinct
Account
;
as
if
they
were
immediately
created
out
of
nothing
:
But
the
Mint
,
the
Stamp
,
the
Signature
,
the
Seminal
Efficacy
of
this
Molecula
seminalis
is
the
Intention
,
Election
,
and
Fiat
of
the
glorious
God
,
and
can
never
be
the
bare
production
of
a
surd
unintelligent
nature
.
So
that
although
it
should
be
granted
,
that
the
excrescence
of
those
Insecta
animalia
is
not
at
this
day
from
the
semina
insectorum
,
but
that
both
in
the
first
production
of
them
in
Nature
,
and
the
yearly
or
daily
production
of
them
now
,
they
were
ex
seminibus
non
ex
insectis
decisis
;
yet
those
seminia
or
seminales
moleculae
were
not
meerly
natural
,
as
Nature
imports
a
surd
production
of
things
,
but
were
the
Work
and
Intention
of
the
great
and
glorious
God
of
Nature
.
So
then
we
may
hereby
see
what
would
be
purely
natural
in
these
semina
,
what
not
.
1.
It
were
thus
far
natural
that
the
material
Particles
thereof
possibly
might
have
an
existence
in
Nature
before
their
Composition
;
whether
these
Particles
were
partly
those
Ignei
spiritus
;
and
partly
those
Humores
primogenii
that
were
interspersed
in
Nature
,
or
possibly
the
constituent
Essentials
both
of
the
semina
themselves
and
of
the
Individuals
produced
by
them
.
Again
,
2.
They
might
be
thus
far
natural
,
that
the
immediate
Instruments
of
the
conjunction
of
these
Particulae
seminales
might
be
the
Heat
,
or
Influence
,
or
Motion
,
or
Agitation
of
the
Heavenly
Bodies
,
or
what
other
natural
Instrument
the
Divine
Power
might
employ
in
their
Coagmentation
.
3.
They
would
be
thus
far
natural
,
that
when
these
Particulae
seminales
were
conjoyned
together
,
and
made
up
into
their
Moleculae
seminales
,
and
when
they
had
received
their
Signature
,
their
Energy
by
the
Divine
Fiat
,
they
would
naturally
produce
their
Effect
,
viz.
the
production
of
an
Insect
,
when
they
had
obtained
a
convenient
Menstruum
to
lodge
it
,
and
the
kindly
Heat
to
ripen
them
;
this
would
be
as
natural
as
any
Operation
of
Heat
or
Cold
,
or
other
things
are
natural
;
which
though
they
had
their
first
existence
by
the
Supernatural
Power
and
Will
of
God
,
yet
when
they
are
in
their
existence
they
move
and
act
according
to
that
nature
which
is
put
into
them
,
which
is
the
Law
of
their
Being
,
given
them
by
Almighty
God
.
But
the
Virtue
that
gives
these
Moleculae
seminales
their
Energy
of
Productiveness
,
of
Life
and
Sense
,
their
Determination
in
their
several
species
and
Ranks
,
that
mints
and
stamps
them
as
it
were
with
their
Esse
specificum
seminale
,
is
the
Institution
and
Fiat
of
the
Divine
Will
and
Ordination
.
So
that
if
there
be
at
this
day
any
semina
of
Insecta
animalia
ex
non
insectis
which
gives
them
their
several
determinate
species
and
natures
,
though
I
am
not
of
the
mind
of
scotus
,
that
they
have
an
immediate
Creation
by
God
,
yet
I
am
not
of
the
mind
of
Beregardus
,
who
thinks
they
are
meerly
natural
,
and
made
up
and
put
together
without
the
Pre-disposition
,
Ordination
,
or
Signature
of
the
God
of
Nature
;
as
the
first
power
communicated
to
the
primogenial
natures
of
Animals
and
Men
,
to
have
a
Vis
Seminativa
and
Prolifica
was
in
the
first
Creation
of
Mankind
communicated
to
them
by
virtue
of
the
Divine
Institution
and
Benediction
,
though
the
way
of
exerting
that
Power
,
when
produced
,
was
natural
.
But
possibly
much
of
what
is
in
this
Chapter
is
needless
,
if
in
truth
the
individual
natures
of
Insects
were
at
first
created
by
God
,
without
any
pre-existing
semen
(
as
we
are
sufficiently
taught
,
Gen.
1.20
,
25.
)
and
that
the
Seminal
and
Prolifick
Power
was
given
to
them
as
other
Animals
,
and
consequently
the
seminia
viventium
were
subsequent
,
and
not
antecedent
to
the
first
Institution
of
the
Animal
Nature
,
and
an
effect
thereof
.
CAP.
VI.
Supposing
the
Production
of
Insects
were
totally
spontaneous
,
equivocal
,
and
ex
putrido
,
whether
any
Consequence
be
thence
deducible
for
the
like
Production
of
perfect
Animals
,
but
especially
of
Men.
IT
is
true
,
that
Insects
,
and
those
equivocal
Generations
,
have
an
admirable
perfection
in
their
kind
,
not
much
unlike
to
those
that
we
find
in
the
more
perfect
Animals
,
and
indeed
they
are
so
much
the
more
admirable
,
because
their
little
and
almost
imperceptible
moles
renders
their
distinction
of
Faculties
and
Organs
the
more
curious
and
artificial
.
They
have
their
several
Faculties
,
the
Senses
of
Sight
,
Hearing
,
Touch
and
Taste
;
they
have
the
digestive
,
egestive
,
and
other
parts
of
the
Nutritive
Faculty
;
and
though
their
individual
production
may
seem
equivocal
,
and
of
no
univocal
Seed
of
the
same
kind
,
yet
they
have
the
Generative
Faculty
,
and
propagate
their
species
as
well
as
perfect
Animals
,
and
have
therein
distinction
of
Sexes
,
as
appears
by
frequent
experience
,
notwithstanding
the
doubt
or
contrary
Opinion
of
Aristotle
;
and
although
their
Phantasie
is
more
lubricous
and
sickle
than
perfect
Animals
,
yet
it
is
evident
that
they
have
a
Phantasie
,
as
appears
by
their
Motions
and
little
Operations
;
and
as
they
have
Phantasie
so
they
have
Memory
,
as
appears
by
the
Returns
of
Bees
and
Pismires
to
their
homes
from
great
distances
:
And
as
they
have
these
Faculties
of
Life
and
Sensation
,
so
they
have
Organs
accommodate
and
admirably
fittted
to
those
several
Faculties
,
namely
,
to
Nutrition
,
Augmentation
,
Generation
,
Sense
,
Local
Motion
,
Phantasie
,
Appetite
,
which
are
so
far
from
being
contemptible
,
in
respect
of
the
smallness
and
petiteness
of
these
little
Animals
,
that
indeed
in
some
respect
they
are
the
more
admirable
,
as
a
small
Watch
is
an
evidence
of
greater
skill
and
artifice
than
a
greater
,
or
as
a
small
Picture
drawn
to
the
Life
commends
the
skill
of
the
Painter
sometimes
more
than
a
great
Draught
.
But
yet
for
all
this
,
we
must
not
think
that
these
little
Animals
are
of
an
equal
perfection
with
the
greater
and
nobler
:
Caesar's
Image
drawn
upon
a
Cherry-stone
is
a
piece
of
great
curiosity
,
but
not
of
an
equal
perfection
to
his
lively
Statue
in
Brass
,
or
that
a
Fly
is
of
an
equal
perfection
with
an
Eagle
.
Therefore
I
shall
not
fetch
Arguments
against
the
like
spontaneous
Productions
of
the
greater
Animals
from
any
contemptible
valuation
of
these
smaller
,
and
these
little
Models
of
sensible
Life
;
for
certainly
they
are
curious
and
elaborate
automata
,
in
respect
of
their
admirable
minuteness
and
accuracy
:
But
yet
upon
other
Reasons
it
seems
utterly
inconsequential
,
that
because
these
smaller
Particles
of
sensible
Nature
may
be
thus
spontaneously
produced
,
therefore
these
greater
Animals
may
be
so
;
for
it
is
apparent
,
that
in
things
of
an
equality
of
perfection
,
there
is
by
the
Laws
and
fixed
Rules
of
their
several
Natures
several
manners
of
their
productions
.
If
we
should
compare
Vegetables
among
themselves
,
some
will
arise
ex
surculo
as
well
as
ex
radice
or
ex
semine
,
others
will
not
;
if
we
compare
Sensible
Natures
among
themselves
,
that
seem
to
have
an
equality
of
perfection
,
as
some
sorts
of
Brutes
and
Birds
,
it
will
be
hard
to
say
which
have
the
perfecter
Nature
,
yet
the
production
of
the
latter
are
ex
ovo
,
the
former
ex
verme
;
the
former
oviparous
,
the
latter
viviparous
in
the
ordinary
course
of
their
natural
production
;
and
as
at
this
day
the
former
is
not
producible
ex
Ovo
,
so
the
latter
not
producible
without
it
.
The
several
natures
of
things
have
distinguished
them
,
as
in
their
kinds
,
so
in
the
manner
of
their
production
;
and
whatsoever
the
perfection
of
Insects
sponte
orientia
may
be
,
there
is
no
Consequence
to
be
drawn
from
the
same
to
other
more
noble
Animals
.
But
again
,
as
there
is
no
Consequence
to
be
drawn
from
the
one
to
the
other
,
so
there
is
in
the
very
nature
of
the
one
kind
and
the
other
,
and
in
the
natural
order
of
their
production
a
great
disparity
and
disproportion
:
so
that
in
truth
by
the
very
Constitution
and
Frame
of
their
Natures
,
the
perfect
Animals
that
we
see
only
produced
by
the
conjunction
of
Sexes
and
univocal
Generation
,
cannot
by
any
course
or
consistency
in
Nature
(
without
the
Supposition
of
Divine
Power
and
Ordination
)
arise
spontaneously
:
And
that
appears
1.
In
the
disparity
of
the
natural
Productive
Principle
of
the
one
and
the
other
;
2.
In
the
disparity
of
the
natural
Method
of
the
perfecting
of
the
one
and
the
other
;
3.
In
the
disparity
of
the
Natures
of
the
Animals
of
the
one
kind
and
the
other
,
having
arrived
to
their
complement
and
perfection
.
First
,
touching
the
disparity
of
the
natural
Productive
Principle
of
the
one
and
the
other
;
although
it
be
admitted
that
Insects
and
spontaneè
orta
,
do
or
may
arise
from
a
Semen
or
Principle
that
is
not
univocal
or
formal
;
yet
it
must
needs
be
agreed
that
the
Natural
Principle
of
such
their
production
must
be
some
analogal
Semen
,
or
some
Seminal
Principle
that
is
suitable
to
such
a
Production
,
otherwise
quidlibet
orietur
ex
quolibet
;
there
must
be
something
that
must
determin
the
Matter
to
be
an
apt
Seminium
for
such
a
Production
,
or
else
the
Matter
must
determin
it self
;
either
there
must
be
some
determinate
Vital
or
Spiritual
Principle
that
is
determined
in
it self
,
and
determins
the
Matter
(
which
Paracelsus
seems
to
hold
,
that
Bodies
were
first
Spirits
;
and
Aristotle
seems
to
intimate
,
when
he
tells
us
,
that
Animarum
omnia
plena
,
and
when
the
Matter
is
fitly
prepared
,
there
is
an
illapse
of
this
Vital
,
Formative
,
Spirital
Principle
into
it
)
or
else
the
inherent
qualities
or
dispositions
of
Matter
it self
must
be
of
force
to
mould
it self
up
into
these
Moleculae
seminales
,
the
Formative
Principles
of
these
sponte
orta
,
(
I
speak
in
the
Language
of
those
that
erroneously
hold
no
higher
Principles
but
such
as
are
purely
Natural
.
)
But
although
such
Seminal
Particles
as
these
may
be
sufficient
for
the
production
of
Insects
,
yet
they
are
not
naturally
accommodated
for
the
perfection
of
the
perfect
Animals
:
For
the
Semen
prolificum
for
the
production
of
perfect
Animals
must
receive
its
specifical
conforming
Principle
,
either
by
the
Supernatural
Power
of
Almighty
God
,
or
from
the
Specifical
Nature
of
the
Individuals
of
both
Sexes
;
and
if
we
could
suppose
an
Anima
vaga
of
the
Sensible
Nature
,
not
confined
to
any
Individual
of
the
same
nature
,
nothing
could
be
a
Matter
fitly
prepared
for
its
reception
but
the
Materia
seminalis
ex
individuis
elicita
:
neither
is
there
any
Matter
,
extra
compositum
animale
,
capable
to
advance
it self
to
the
nature
of
such
a
perfect
Animal
;
for
if
either
of
these
could
be
done
,
we
had
as
much
reason
daily
to
expect
the
like
spontaneous
productions
of
Horses
and
Sheep
,
as
we
find
of
Frogs
and
Worms
.
Again
,
the
Vis
conformatrix
and
Seminal
Particles
of
Insects
is
most
plainly
in
Insects
not
confined
to
the
semina
formalia
utriusque
sexus
commixta
,
for
we
see
almost
all
their
parts
are
seminal
,
and
will
by
putrefaction
advance
to
the
production
of
their
kind
:
Their
productive
power
is
not
so
strictly
and
severely
bound
to
the
semen
utriusque
sexus
:
Many
have
told
us
by
experience
and
observation
,
that
the
Excrements
of
Flies
,
without
any
mixtion
,
will
produce
immediately
Flies
;
that
the
Resolution
or
Maceration
of
Frogs
and
Worms
will
reproduce
Individuals
of
the
same
species
,
as
Kercher
,
lib.
12.
Mundi
subterranei
,
tells
us
.
But
there
are
no
parts
of
perfect
Animals
that
are
productive
of
their
species
,
but
the
same
is
confined
by
the
Laws
of
their
Nature
to
a
semen
formale
ex
utroque
sexu
decisum
.
It
is
true
,
that
their
parts
corrupted
,
as
their
Blood
,
Flesh
,
or
Veins
,
will
produce
Insects
and
living
Creatures
of
a
different
and
baser
kind
than
themselves
,
as
Worms
,
Lice
,
Fleas
,
Flies
,
but
they
can
never
advance
to
the
production
of
their
own
kind
.
And
the
Reason
is
,
because
there
is
not
possibly
any
transmission
of
that
specifical
vital
formative
Principle
to
any
other
part
but
the
semen
formale
of
the
Individuals
of
that
species
,
and
that
Vis
formatrix
activa
vitalis
&
sensibilis
must
be
communicated
either
by
virtue
of
a
participation
of
all
the
parts
of
the
Producents
,
or
by
a
kind
of
a
specifical
Idea
,
naturally
produced
by
that
Nature
from
whence
it
is
derived
,
which
evolves
and
expands
it self
being
produced
,
or
(
which
is
more
intelligible
and
probable
than
either
of
the
former
)
by
a
participation
of
the
vital
and
sensible
Soul
to
the
semen
prolificum
from
the
Producents
,
and
there
is
no
way
of
communication
thereof
in
perfect
Animals
,
but
only
to
that
natural
and
genuine
Semen
constituted
,
mixed
,
and
ordered
according
to
the
Law
of
its
Being
;
so
that
we
cannot
suppose
any
seminal
Principle
of
perfect
Animals
,
but
this
semen
prolificum
utriusque
parentis
,
unless
we
shall
gratis
,
and
without
either
Reason
or
Example
,
wholly
invert
the
natural
order
of
things
,
and
substitute
a
Semen
contrary
to
the
nature
of
the
things
that
must
be
produced
,
or
admit
that
which
those
great
Assertors
of
Nature
think
below
them
to
grant
,
and
will
rather
suppose
a
thousand
Absurdities
than
admit
,
namely
,
the
Interposition
of
the
Divine
Power
.
And
2.
As
the
Semen
formativum
of
perfect
Animals
is
greatly
differing
from
that
of
Insects
,
and
therefore
not
capable
of
a
spontaneous
production
as
these
,
so
it
is
apparent
,
that
at
least
in
animalibus
viviparis
it
is
impossible
to
be
preserved
,
sine
receptaculo
naturae
congruo
,
scilicet
utero
foemineo
.
The
vital
particles
thereof
are
more
fiery
and
volatile
,
and
higher
advanced
than
that
Semen
that
is
or
may
be
sufficient
for
Insects
,
&
sine
convenienti
receptaculo
avolabunt
spiritus
vitales
,
&
ex
interventu
vel
minimi
frigoris
mortuum
&
infoecundum
evadet
;
but
the
Semina
of
Insects
are
more
viscous
and
less
volatile
,
in
so
much
that
their
Semina
will
remain
all
the
Winter
in
caverns
and
holes
,
and
yet
be
fruitful
the
next
Spring
.
3.
Again
,
the
Semen
Insecti
being
so
small
a
Particle
,
and
having
as
I
may
say
so
small
a
portion
of
Soul
in
it
,
is
soon
formed
and
brought
to
maturity
:
We
may
learn
this
in
their
univocal
productions
,
or
ex
coitu
,
Scaliger
tells
us
,
Exercitat
.
191.
l.
2.
that
the
Gloworm
brings
forth
his
Eggs
postridiè
post
coitum
;
Malpighius
in
his
curious
Disquisition
touching
the
Silkworm
tells
,
that
quarto
post
coitum
die
the
Female
brings
forth
ordinarily
above
300
,
sometimes
above
500
Eggs
,
and
these
will
lie
all
the
Winter
,
and
with
the
warm
heat
of
the
Spring
and
some
other
assistance
will
prove
vital
,
the
next
Spring
;
and
Aristotle
,
Hist.
Animal
.
l.
5.
cap.
27.
tells
us
,
that
Araneae
statim
post
ova
parta
incubant
,
&
triduo
peragunt
,
&
quatuor
septenis
diebus
justa
accipiunt
incrementa
;
&
ibid.
l.
6.
cap.
37.
tells
us
,
that
Mures
si
salem
lambunt
pariunt
sine
coitu
,
and
that
even
their
young
have
been
found
with
young
before
they
saw
the
light
.
By
all
which
it
is
evident
,
That
although
these
little
Moleculae
seminales
will
retain
their
fecundity
longer
than
the
Eggs
of
Birds
,
even
a
whole
Winter
,
and
possibly
longer
;
yet
when
they
have
obtained
a
convenient
Matrix
,
and
the
warm
cherishing
heat
of
the
Spring
,
the
formation
,
production
,
and
maturation
of
Insects
,
and
of
that
Semen
prolificum
which
they
univocally
yield
in
their
regular
production
is
speedy
and
hasty
;
and
consequently
,
that
spontaneous
Seed
by
which
they
may
be
produced
,
and
the
spontaneous
production
it self
is
soon
dispatcht
and
perfected
,
a
small
portion
and
continuance
of
heat
and
time
may
perfect
the
whole
process
.
But
it
is
otherwise
in
the
perfect
Animals
,
especially
in
those
that
are
Vivipara
,
a
long
time
is
required
for
their
formation
and
maturation
,
notwithstanding
the
great
advantage
of
the
place
,
and
heat
,
and
supplies
of
their
formation
and
support
,
namely
,
the
Uterus
foemineus
.
Thus
the
same
Aristotle
,
lib.
6.
Histor.
Animal
.
gives
us
an
account
,
whereof
some
go
above
18
Months
,
as
the
Elephant
;
some
10
Months
,
as
Cows
and
Mares
;
some
5
Months
,
as
Sheep
and
Goats
;
the
least
about
2
Months
,
as
Dogs
and
Wolves
:
and
this
is
one
Reason
that
Aristotle
,
Problemat
.
ubi
supra
,
gives
,
why
these
perfect
Animals
are
not
producible
spontaneè
,
nor
sine
conjunctione
maris
&
foeminae
,
vel
sine
utero
foemineo
.
These
Uteri
terrestres
fabled
by
Lucretius
would
never
be
warm
or
close
enough
for
the
production
of
those
Animals
who
naturally
are
producible
in
utero
foemineo
,
and
the
intervening
Winter
would
soon
make
them
abortive
,
especially
on
either
side
of
the
Tropicks
,
where
the
heat
and
cold
have
their
vicissitudes
:
And
therefore
it
was
providently
,
though
fictitiously
supposed
by
Cisalpinus
,
that
Ethiopia
must
be
the
only
native
Country
for
such
spontaneous
productions
of
the
greater
Animals
and
Men.
4.
As
the
Earth
was
not
a
fit
or
competent
Arvum
genitale
for
viviparous
Animals
,
so
the
nourishment
,
increase
,
and
support
of
these
viviparous
Animals
,
dum
in
uteris
morentur
,
according
to
the
very
exigence
and
formation
of
these
Embryones
,
cannot
consist
with
any
such
spontaneous
Productions
:
for
besides
the
soft
and
warm
involucra
of
the
Chorion
and
Amnios
,
we
know
the
very
fabrick
of
their
nature
hath
given
them
a
means
and
Instrument
of
Nutrition
,
per
venam
umbilicalem
sanguinem
maternum
attrahentem
&
dirigentem
:
This
could
never
be
supplied
from
any
Terrestrial
Veins
,
unless
we
should
suppose
that
Succus
mutritius
of
the
Earth
to
become
menstruous
,
and
converted
into
Blood
or
other
suitable
consistence
for
the
nourishment
of
the
Embryo
,
or
without
any
Reason
or
Experience
warranting
it
,
so
suppose
that
some
other
way
of
nourishment
should
be
in
Embryonibus
terrigenis
.
5.
Again
,
post
partum
viviparorum
,
praecipuè
generis
humani
,
it
is
evident
that
naturally
the
foetus
is
weak
,
unable
to
support
it self
without
the
supplemental
helps
;
care
and
superintendence
of
their
Dams
or
Parents
:
some
are
blind
,
as
Whelps
or
Kitlins
;
some
are
destitute
of
those
teguments
that
are
necessary
to
defend
them
against
the
cold
,
as
many
kinds
of
Birds
,
that
stand
in
need
of
the
hovering
of
their
Dams
Wings
for
a
considerable
time
after
they
are
hatched
,
and
are
utterly
unable
to
provide
their
own
food
,
but
are
hourly
supplied
by
their
Dams
,
without
which
they
must
necessarily
perish
:
and
generally
all
viviparous
Animals
that
are
of
univocal
production
are
for
a
long
time
fed
by
their
Dams
Milk
,
without
which
,
or
some
other
artificial
provision
subministred
to
them
by
the
help
of
others
,
they
could
not
support
themselves
after
their
production
;
as
young
Horses
,
Dogs
,
Calves
,
Lambs
:
But
this
is
much
more
conspicuous
in
Humane
Infants
,
who
from
the
time
of
their
Birth
for
many
Months
can
neither
go
nor
stand
,
nor
procure
their
own
food
,
but
stand
in
need
of
the
care
of
others
to
keep
them
warm
,
provide
them
covering
,
and
preserve
them
from
being
destroyed
with
their
own
Excrements
.
But
on
the
other
side
,
those
small
Animals
which
are
supposed
to
be
spontaneously
produced
,
stand
in
need
of
no
other
means
for
their
preservation
,
being
produced
,
but
that
heat
and
circumjacent
menstruum
by
or
in
which
they
are
produced
:
and
although
these
spontaneous
productions
,
being
produced
,
seem
to
propagate
their
Species
by
the
coition
of
their
Sexes
,
yet
for
the
most
part
these
generated
Individuals
,
Mice
excepted
,
retain
still
that
natural
indoles
to
preserve
themselves
,
without
any
other
supervenient
assistance
than
what
was
at
first
sufficient
after
their
equivocal
production
;
this
we
daily
see
in
the
Eggs
of
Silkworms
,
of
all
sorts
of
Flies
,
Caterpillers
and
Worms
,
which
though
in
their
secondary
productions
by
Generation
,
yet
being
ripen'd
to
foetation
by
the
heat
of
the
Sun
,
they
live
upon
Leaves
and
Grass
,
and
take
their
food
without
the
care
or
assistance
of
those
Parents
that
produced
them
;
and
carry
along
with
them
the
indication
of
that
Method
of
Life
which
might
be
consistent
with
the
condition
of
a
spontaneous
production
,
which
is
no
way
competible
to
the
condition
of
greater
Animals
after
their
production
.
6.
Again
,
though
the
Faculties
and
Organs
of
a
sensible
as
well
as
a
vegetable
Life
appear
in
the
smallest
Insects
,
yet
it
is
but
a
weak
and
imperfect
Life
of
Sensation
,
and
very
little
advanced
above
the
Vegetable
Nature
.
And
this
appears
by
very
many
Instances
,
as
namely
,
in
their
generation
many
Insects
do
seem
to
arise
from
Vegetables
without
any
other
production
;
and
they
seem
to
be
little
else
but
the
Flos
vegetabilis
naturae
,
the
more
pure
,
active
,
lively
Effluvia
thereof
;
as
the
Flies
that
grow
in
the
little
Vesiculae
of
the
Leaves
of
Elms
and
Currants
,
the
Worms
in
the
Galls
of
Oaks
and
the
Burrs
of
Wild
Rose
,
the
Worms
and
Flies
which
grow
in
the
husks
of
Burrs
;
yea
many
times
the
Parts
of
Vegetables
divided
from
the
Stock
will
turn
into
Animals
,
as
the
Seeds
of
Lavander
kept
a
little
warm
and
moist
,
will
turn
into
Moths
;
the
Plant
called
the
Horse-tail
laid
into
Water
,
will
grow
into
an
Insect
.
2.
This
also
appears
,
that
as
the
several
parts
of
Vegetables
,
the
Leaves
,
the
Branches
as
well
as
the
formatum
semen
,
are
seminal
,
and
productive
of
their
Species
;
so
many
times
the
parts
of
Insects
carry
with
them
a
Seminal
Nature
effectual
enough
to
produce
their
Species
,
as
hath
been
asserted
by
the
Experience
of
many
;
which
no
way
happens
in
perfect
Animals
.
3.
This
also
appears
in
the
manner
of
their
Life
;
for
we
often
see
in
Insects
divided
each
part
keeps
its
motion
,
as
the
several
parts
of
Vegetables
keep
their
animation
;
a
Fly
or
Wasp
whose
Head
is
cut
off
,
yet
the
residue
of
his
Body
will
live
a
considerable
time
;
Flies
that
seem
dead
either
with
Water
or
Cold
,
and
continue
so
for
some
considerable
time
,
by
the
Heat
of
the
Sun
or
warm
Embers
will
revive
and
return
to
Life
and
Motion
;
as
a
Branch
torn
from
a
Tree
,
that
hath
been
severed
from
it
three
or
four
days
or
more
,
will
resume
Life
by
re-implantation
and
the
Solar
Heat
:
And
whereas
the
Eggs
of
a
perfect
Animal
,
as
of
Hens
,
Geese
,
&c.
will
lose
their
Animatick
Faculties
being
frozen
or
concrete
with
Cold
,
or
being
kept
two
Months
or
thereabouts
:
the
Seeds
of
Insects
will
continue
fruitful
a
whole
Winter
or
more
,
and
possibly
as
long
as
the
Seed
of
Corn
,
Oaks
,
or
other
Vegetables
;
as
is
apparent
in
the
Eggs
of
Flies
and
Silkworms
,
which
though
excluded
in
the
last
Summer
will
remain
fruitful
,
and
produce
the
Insect
this
Spring
,
and
possibly
some
time
after
;
so
that
they
are
in
the
next
degree
above
Vegetables
,
and
have
a
nature
very
analogal
to
them
.
But
these
things
are
not
so
in
greater
Animals
of
an
univocal
generation
;
this
also
appears
in
the
great
disparity
of
these
degrees
at
least
of
perfection
in
the
perfect
Animal
,
above
that
of
Insects
of
a
spontaneous
production
:
For
though
,
as
before
is
said
,
these
little
Animals
have
Faculties
conformable
to
the
Sensitive
Life
,
so
that
we
may
plainly
discover
,
at
least
in
many
of
them
,
the
Faculties
as
well
as
the
Organs
of
Sense
,
Phantasie
,
Memory
,
Common
Sense
,
Appetite
,
Passion
,
Local
Motion
;
yet
the
more
perfect
and
univocal
Animals
have
greater
strength
and
perfection
in
these
Faculties
,
their
Phantasie
and
Memory
more
exact
,
their
Appetite
more
perfect
and
free
;
if
I
may
so
call
it
,
they
are
capable
of
Discipline
,
which
these
smaller
Animals
are
not
:
There
is
greater
variety
,
complication
,
and
curiosity
in
the
state
,
frame
and
order
of
their
Faculties
,
and
a
greater
distinction
and
variety
of
operation
in
them
than
in
the
smaller
Pieces
of
Nature
.
There
are
more
Wheels
,
more
variety
and
curiosity
in
their
motions
,
more
variety
of
ingredients
into
the
Constitution
of
the
Automata
of
the
more
noble
Animals
,
than
in
the
Insects
that
are
sponte
orta
:
so
that
for
the
Constitution
of
their
Souls
(
the
Principle
of
their
Faculties
and
Motions
)
there
is
required
a
more
curious
,
elaborate
,
and
elevated
Composition
and
Fabrick
than
in
these
minute
Animals
.
And
hence
it
is
,
that
though
it
be
not
only
possible
but
frequent
that
these
Insects
and
minute
Animals
may
thus
spontaneously
arise
,
yet
it
hath
never
been
known
so
according
to
the
setled
Laws
and
Order
of
Nature
:
It
is
impossible
these
greater
and
nobler
Animals
can
arise
spontaneously
,
nor
otherwise
naturally
than
by
the
mixture
of
both
Sexes
,
and
a
Semen
formatum
and
prolificum
,
received
and
united
in
utero
foemineo
,
and
impregnated
as
it
were
with
that
Specifical
Idea
and
Formative
Power
derived
from
the
Parents
,
and
those
other
accessions
which
may
elaborate
,
rectifie
,
and
advance
the
Soul
and
its
Faculties
,
and
the
Body
and
its
Organs
to
their
due
proportion
and
perfection
.
And
therefore
there
is
no
parity
Reason
in
the
production
of
Insects
and
perfect
Animals
,
nor
any
Consequence
to
be
drawn
from
the
spontaneous
production
of
one
,
to
the
like
production
of
the
other
in
any
natural
course
,
without
the
intervention
of
a
Supernatural
free
Cause
effecting
the
same
besides
and
out
of
the
road
and
course
of
Nature
.
And
what
may
be
said
upon
this
account
against
the
Consequence
of
the
spontaneous
production
of
other
Animals
from
the
spontaneous
production
of
Insects
,
may
with
much
more
advantage
be
said
against
the
Consequence
of
the
production
of
Mankind
by
any
natural
spontaneous
production
;
because
the
perfection
of
his
nature
,
and
the
specifical
excellence
thereof
,
doth
exceed
the
greatest
excellence
of
other
Animals
far
more
than
the
noblest
Animals
exceed
the
Insects
.
And
therefore
as
the
spontaneous
production
of
these
Insects
no
way
concludes
the
like
production
naturally
possible
in
greater
Animals
,
so
if
it
were
naturally
possible
,
and
de
facto
true
that
the
greater
Animals
themselves
were
sponte
producibilia
&
producta
,
it
were
not
at
all
conclusive
,
nor
deducible
from
thence
that
Mankind
were
producible
naturally
upon
the
like
account
.
The
nobleness
of
the
structure
of
the
Humane
Body
,
the
great
curiosity
and
usefulness
of
most
of
his
Organs
,
especially
of
his
Tongue
and
Hand
;
the
curious
and
useful
configuration
and
disposition
of
his
Nerves
and
Brain
,
the
admirable
variety
and
quickness
of
his
Phantasy
,
the
great
retentiveness
of
his
Memory
,
but
especially
the
admirable
power
of
his
Intellect
,
Reason
and
Will
give
him
a
far
greater
specifical
perfection
above
the
most
perfect
Brutal
Nature
,
than
that
hath
above
the
meanest
Insects
:
And
therefore
certainly
,
according
to
the
ordinary
Observations
in
Nature
,
and
the
Rules
and
Methods
observable
therein
,
requires
the
noblest
and
most
advanced
Method
to
produce
it
that
Nature
can
afford
.
But
against
these
Reasons
it
may
be
,
and
is
urged
,
That
all
these
Observations
and
Inferences
are
bottomed
upon
the
state
and
course
of
Nature
,
wherein
we
see
things
are
in
the
state
of
things
already
setled
;
but
in
the
first
production
of
things
it
might
be
otherwise
,
and
must
be
otherwise
,
if
we
admit
an
Origination
of
Mankind
ex
non
genitis
.
And
though
in
the
ordinary
course
of
Nature
,
as
now
things
are
constituted
,
the
production
of
Mankind
is
ex
semine
formato
ab
utroque
parente
deciso
,
that
his
nourishment
is
per
venam
umbilicalem
,
that
it
cannot
be
otherwise
now
but
in
utero
foemineo
,
that
the
state
of
Infancy
now
requires
those
adventitious
helps
that
are
above
remembred
:
Yet
in
the
first
state
of
Humane
Production
all
these
Suppositions
must
be
laid
aside
,
as
unaccommodate
to
that
state
;
another
Seminal
Principle
,
another
method
of
Nutrition
,
another
state
and
habit
of
the
Foetus
,
must
be
and
may
be
supposed
in
the
first
production
of
Mankind
than
now
is
to
be
found
in
the
World
,
wherein
the
order
of
things
is
setled
in
a
regular
Method
.
If
it
should
be
supposed
that
a
Mouse
or
a
Rat
were
produced
ex
putri
,
we
cannot
suppose
any
such
Semen
,
or
Vena
umbilicalis
,
or
that
it
lived
upon
the
Dams
Milk
;
all
which
are
notwithstanding
supposable
and
necessary
,
when
that
equivocal
Animal
afterward
propagates
its
kind
.
I
answer
,
That
as
it
is
true
that
Mankind
and
other
Animals
had
an
Original
,
and
an
Original
in
quite
another
way
than
now
it
is
,
and
ex
non
genitis
;
so
it
is
unquestionably
true
,
that
those
Processes
,
Principles
,
and
Methods
which
now
serve
in
the
production
of
Humane
Nature
or
other
perfect
Animals
,
are
no
way
conceptible
,
or
applicable
unto
the
first
production
of
Man
or
Animals
.
And
therefore
I
must
not
only
grant
that
these
Modes
of
Production
,
Nutrition
,
&c.
are
utterly
ineffectual
and
unapplicable
to
the
first
Origination
of
Humane
Nature
:
But
I
must
suppose
quite
contrary
,
that
in
truth
it
is
impossible
they
should
be
the
Modes
or
Order
of
that
first
Origination
.
But
it
must
be
remembred
whom
it
is
that
I
am
here
contending
against
,
namely
,
not
against
those
that
do
,
and
that
truly
referr
the
Origination
of
Man
to
the
Divine
Power
and
Will
,
and
a
Supernatural
production
:
but
against
them
that
are
the
great
Venerators
of
established
Nature
,
that
think
it
below
their
Gravity
and
Wisdom
to
recognize
any
other
Efficient
but
what
they
find
in
Natural
Causes
and
Effects
;
nor
any
other
Rule
of
things
but
what
they
see
,
that
take
their
Measures
of
their
Conceptions
and
Sentiments
from
what
is
obvious
to
Sense
,
and
the
common
Observation
of
things
as
they
now
appear
,
and
for
the
most
part
frame
all
their
Conclusions
accordingly
.
And
therefore
that
which
I
herein
contend
for
by
these
Arguments
is
this
,
That
a
Man
that
duly
considers
the
natures
of
things
,
and
makes
the
course
of
Nature
and
the
Observation
thereof
to
be
the
Rule
and
Guide
of
his
Sentiments
,
though
he
be
drawn
by
the
necessity
of
Reason
,
to
grant
and
conclude
that
Man
must
needs
have
an
Origination
,
and
that
in
another
way
than
now
he
hath
,
namely
ex
non
genitis
;
yet
it
is
not
reasonable
for
him
to
conclude
that
he
had
this
Origination
upon
a
bare
natural
account
,
as
the
Insects
and
sponte
orta
have
,
because
it
quite
thwarts
and
crosses
all
the
appearances
of
Nature
,
and
is
wholly
incongruous
to
the
nature
of
things
as
they
now
stand
.
And
a
Man
that
makes
such
a
Conclusion
must
needs
offer
violence
to
his
own
Reason
and
Experience
,
and
depart
from
those
Laws
and
Rules
of
Nature
,
which
he
makes
his
Guide
,
and
the
Compass
by
which
he
steers
his
Judgment
touching
things
;
and
suppose
that
natural
which
is
wholly
different
from
what
it
seems
:
And
consequently
,
if
the
reason
and
nature
of
things
compel
a
Man
to
assert
that
Mankind
had
their
Origination
another
way
than
that
in
which
it
now
is
,
the
same
reason
and
nature
of
things
duly
and
impartially
considered
,
must
needs
evince
that
it
had
not
its
Origination
from
any
either
casual
or
meer
natural
course
of
things
:
But
by
the
Power
and
Will
of
a
most
wise
,
intelligent
,
bountiful
,
free
,
and
powerful
Being
;
who
according
to
his
Wisdom
and
Goodness
first
gave
being
to
Man
,
yea
and
all
other
things
,
secundùm
intentionem
&
beneplacitum
suae
voluntatis
.
And
since
it
is
apparently
necessary
for
any
Man
that
will
admit
the
first
production
of
Mankind
to
be
totally
in
another
Method
than
now
,
and
since
they
that
will
suppose
a
natural
production
of
Man
at
first
,
must
necessarily
suppose
a
different
production
from
that
which
now
obtains
:
And
since
no
more
is
asserted
by
those
that
suppose
its
Origination
by
the
Will
,
Power
,
and
Institution
of
Almighty
God
;
this
latter
Supposition
is
much
more
reasonable
and
explicable
than
theirs
that
suppose
the
first
Origination
natural
,
yet
totally
different
from
what
now
it
is
,
which
is
the
great
thing
I
intend
in
this
long
process
touching
the
Origination
of
Man
.
CAP.
VII
.
Touching
the
Matter
of
Fact
it self
,
whether
de
facto
there
hath
been
any
such
Origination
of
Mankind
,
or
of
any
perfect
Animal
;
either
Natural
or
Casual
.
THis
I
propounded
as
a
distinct
Inquiry
at
the
first
,
namely
,
Whether
or
how
far
forth
we
have
any
Evidence
of
Fact
touching
any
such
casual
or
natural
production
of
perfect
Animals
,
but
especially
of
Man
.
But
the
truth
is
,
that
this
is
but
an
Appendix
to
the
former
Chapter
;
for
if
there
be
any
credible
Instance
of
any
such
Production
,
all
or
any
reasoning
against
the
possibility
thereof
is
but
vain
;
for
what
hath
been
naturally
or
casually
,
may
be
again
.
But
on
the
other
side
,
if
in
all
the
Successions
of
the
Ages
of
the
World
there
hath
not
been
any
Experience
or
credible
Instance
of
any
such
Production
;
but
contrarywise
,
since
Mankind
was
first
upon
the
Earth
,
both
Mankind
and
all
perfect
Animals
have
had
their
being
by
natural
Procreation
and
Generation
,
by
conjunction
of
Sexes
;
it
is
a
frenzy
for
any
Man
that
pretends
to
Reason
,
to
suppose
a
natural
possibility
of
that
to
be
either
from
a
casual
or
meer
natural
Cause
;
which
never
had
any
Instance
of
its
being
or
existence
in
such
a
manner
.
The
World
hath
now
upon
the
shortest
Account
lasted
above
5600
Years
,
and
within
the
compass
of
these
Ages
of
the
World
there
have
been
in
many
Nations
,
especially
among
the
Egyptians
and
Grecians
,
Men
of
great
Wisdom
and
Understanding
,
and
singular
Industry
to
search
into
the
History
of
Nature
,
and
many
of
them
have
had
great
opportunities
to
know
very
much
therein
:
and
since
their
times
,
especially
the
generality
of
the
wiser
and
more
inquisitive
sort
of
Men
being
allarmed
by
the
Writings
of
those
that
went
before
them
,
have
made
it
their
business
to
search
yet
farther
,
and
the
Learned
in
all
Ages
have
left
the
Essays
of
their
Learning
,
Reason
and
Observation
to
succeeding
Ages
,
and
if
any
Prodigy
or
considerable
Production
hath
happened
in
their
times
,
they
have
sent
us
the
News
of
it
:
But
never
in
all
the
Ages
of
the
World
since
those
5600
Years
hath
there
been
any
credible
Relation
either
of
the
casual
or
natural
production
of
a
Horse
or
a
Dog
,
much
less
of
a
Man
or
a
Woman
happening
within
the
compass
of
that
time
,
abating
some
Poetical
Fictions
and
Fables
that
have
no
colour
of
any
Authentick
History
or
Authority
:
And
therefore
Scaliger
well
saith
,
Exercit.
193.
Si
bos
aliquando
ex
putri
ortus
,
cur
post
hominum
memoriam
ex
ejusmodi
procreatione
nullus
extitit
?
and
therefore
Aristotle
,
the
wisest
Pagan
Philosopher
that
ever
wrote
,
and
the
strictest
observer
and
searcher
into
Nature
,
even
upon
the
account
of
Experience
and
Reason
tells
us
,
Lib.
3.
de
Gen.
Animal
.
cap.
ult.
that
there
never
hath
been
,
nor
can
be
,
according
to
the
Rules
of
Nature
,
any
such
Production
;
though
by
way
of
Supposition
that
it
some
times
had
been
,
he
gives
us
that
Hypothesis
of
it
that
seemed
to
him
most
likely
:
And
upon
this
very
account
,
and
partly
because
he
was
not
acquainted
with
the
Truths
of
God
,
or
at
least
because
he
was
not
willing
to
acknowledge
any
other
Original
of
things
but
by
Nature
,
he
took
up
the
Opinion
of
his
Predecessor
Ocellus
,
touching
the
Eternity
of
the
World
,
and
of
Mankind
in
it
,
and
so
absolved
the
difficulty
of
the
Manner
of
the
Origination
of
Mankind
by
denying
it
.
And
therefore
we
have
no
reason
to
believe
any
such
thing
,
since
we
find
nothing
in
any
Authentick
History
of
any
Man
,
or
perfect
Animal
,
since
the
first
Being
of
Man
upon
the
Earth
hath
been
thus
produced
,
abating
the
Fables
of
Poets
touching
the
production
of
Men
and
Women
out
of
Stones
,
by
Deucalion
and
Pyrrha
,
cast
over
their
heads
;
the
Serpents
Teeth
sowed
by
Cadmus
,
the
production
of
Castor
and
Pollux
out
of
an
Egg
,
and
those
forlorn
Fables
of
Beregardus
;
of
the
Green
Man
found
in
England
in
the
Den
of
a
Wolf
500
years
since
;
the
Blew
and
Red
Men
of
Rabbi
Elcha
,
that
came
out
of
the
Mountains
of
Armenia
:
And
therefore
for
want
of
any
credible
or
particular
Instances
of
any
such
production
,
Caesalpinus
supposeth
,
that
they
are
in
some
unknown
Mountains
between
the
Tropicks
,
where
the
Heat
of
the
Sun
is
more
constant
,
fervent
,
and
equable
,
than
in
Climates
remoter
from
the
Equinoctial
;
though
he
neither
doth
,
nor
can
give
any
Instance
of
such
a
production
there
or
elsewhere
.
To
excuse
this
unexperienced
Notion
,
and
the
difficulty
of
assigning
any
Instance
thereof
,
they
allude
these
ensuing
Apologies
.
1.
That
these
Productions
cannot
be
but
under
some
notable
Conjunction
or
Position
of
the
Heavenly
Bodies
,
which
may
be
accommodate
to
such
Productions
;
which
Positions
or
Conjunctions
not
happening
but
after
vast
and
distant
Revolutions
,
the
Experiment
it self
can
rarely
happen
;
and
by
length
of
time
,
before
the
like
Revolution
return
,
it
is
forgotten
.
2.
That
those
Productions
could
not
be
but
in
Matter
excellently
prepared
and
fitted
for
this
production
,
which
could
not
be
but
after
some
great
and
long
continuing
Flood
or
Inundation
,
that
might
prepare
and
dispose
the
Matter
for
the
Activity
of
that
great
Revolution
,
and
if
these
should
not
meet
together
,
or
in
some
convenient
nearness
,
the
production
of
Mankind
and
perfect
Animals
would
be
frustrated
.
3.
That
in
as
much
as
provident
Nature
hath
had
for
many
Ages
,
and
yet
hath
a
sufficient
Seminium
and
stock
,
for
the
preservation
of
the
Species
of
Men
and
perfect
Animals
raised
by
propagation
and
the
mutual
conjunction
of
Sexes
,
Nature
is
not
necessitated
to
have
recourse
to
this
extraordinary
way
of
peopling
and
furnishing
the
World
,
and
therefore
it
cannot
be
expected
but
after
some
vast
devastation
,
that
may
endanger
at
least
the
extinguishing
of
the
species
of
things
.
To
these
things
I
say
first
in
general
,
That
if
Men
shall
upon
such
a
Method
of
Arguing
go
about
to
establish
a
Supposition
,
that
neither
they
nor
any
else
have
ever
known
or
experimented
,
and
make
a
Conclusion
of
a
thing
as
natural
,
upon
such
Suppositions
as
never
any
Man
knew
or
heard
,
to
produce
such
effects
,
Men
may
assume
any
thing
to
be
natural
,
which
yet
hath
not
footsteps
in
Nature
bearing
any
analogy
to
it
.
But
to
the
particulars
:
As
to
the
first
,
it
is
unreasonable
to
make
such
a
Supposition
,
for
since
it
is
not
possible
for
any
Man
to
know
whether
there
be
any
such
Influence
of
the
Heavens
to
effect
such
productions
,
unless
by
Experience
and
Observations
of
some
Men
,
or
some
other
way
the
notice
thereof
were
given
to
Mankind
,
it
being
a
Matter
of
Fact
,
that
can
no
other
way
be
known
but
by
Experience
or
Revelation
;
and
since
the
bare
beholding
of
those
Heavenly
Bodies
,
being
of
that
distance
,
can
never
without
Observation
of
Events
give
us
any
natural
estimate
of
their
Effects
,
what
they
are
,
or
may
be
;
and
since
it
must
needs
be
granted
,
that
such
imagined
Conjunctions
,
as
may
be
effectual
for
such
productions
,
are
at
vast
unknown
distances
,
and
such
as
no
Age
before
hath
,
or
indeed
can
leave
us
any
Memorial
of
;
it
must
needs
be
a
vain
and
precarious
assumption
,
to
attribute
any
natural
Efficacy
to
any
Conjunction
whatsoever
for
such
a
production
.
The
Ancient
and
Divine
Historian
Moses
gives
us
indeed
an
account
of
the
Origination
of
Man
,
and
all
other
Animals
,
but
not
upon
any
natural
causation
or
activity
of
the
Heavens
or
Heavenly
Bodies
;
but
as
he
gives
us
the
History
of
the
Things
,
so
he
gives
us
the
true
Resolution
of
the
Cause
,
not
a
natural
but
a
supernatural
Cause
,
namely
,
the
Intention
and
Volition
of
the
Great
and
Wise
God
;
and
to
exclude
any
imagination
of
a
natural
or
necessary
Cause
of
these
productions
;
doth
not
only
tell
us
in
express
terms
,
that
the
production
of
them
was
by
the
Energy
of
the
Divine
Fiat
,
but
also
that
the
production
even
of
Vegetables
themselves
,
that
seem
to
have
the
greatest
dependance
upon
Celestial
Influences
,
was
antecedent
to
the
Constitution
of
those
Heavenly
Bodies
.
1.
As
the
Supposition
of
such
a
Natural
Causality
in
the
Heavens
is
meerly
precarious
,
so
it
seems
even
to
our
Sense
apparently
false
;
for
we
see
every
year
,
without
any
other
than
an
ordinary
Conjunction
by
the
Access
of
the
Sun
,
Insects
and
Plants
,
sponte
nascentia
,
do
arise
;
and
we
know
,
that
ordinarily
in
the
compass
or
revolution
of
800
or
1000
years
,
very
great
and
considerable
mutations
happen
in
the
Position
and
Conjunction
of
the
Heavenly
Bodies
;
and
we
know
,
that
within
the
compass
of
Authentick
History
these
Revolutions
have
happened
above
thrice
,
and
since
the
latest
Epocha
of
the
Worlds
Inception
above
five
times
;
yet
none
of
these
great
Revolutions
have
for
any
thing
we
ever
knew
or
heard
produced
any
one
Horse
,
or
Lion
,
or
Wolf
,
much
less
any
one
Man
,
as
a
Terrigena
.
And
therefore
Experience
(
the
best
means
to
settle
such
an
Hypothesis
)
doth
not
only
not
warrant
it
,
but
is
evidently
contrary
to
it
,
and
denies
it
.
2.
As
to
the
second
,
the
Mosaical
History
gives
us
an
account
of
an
Universal
Deluge
,
about
4000
years
since
,
which
lay
long
upon
the
whole
Earth
;
and
the
Grecian
History
gives
us
an
account
of
two
very
great
Floods
,
namely
,
the
Ogygian
and
the
Deucalian
Floods
;
and
every
Year
gives
us
an
account
of
the
Inundation
of
Nilus
in
Egypt
,
a
most
fruitful
Continent
,
and
near
the
Sun
,
whereby
the
Soil
is
made
admirably
fruitful
;
and
there
is
scarce
any
Age
but
some
great
portions
of
Land
are
laid
dry
,
by
the
recess
of
some
parts
of
the
Ocean
,
which
had
lain
covered
for
many
thousands
of
years
before
with
the
sea
.
And
as
the
universal
Deluge
was
as
great
a
preparation
of
the
whole
Earth
,
so
these
particular
Inundations
and
Recesses
of
the
Sea
left
particular
Spots
of
Land
as
well
prepared
for
such
productions
as
can
well
be
imagined
;
and
yet
in
no
Age
have
we
any
Instance
of
any
such
production
,
abating
the
Story
of
the
Egyptian
Mice
which
concrete
after
the
recess
of
Nilus
,
which
yet
of
most
hands
are
agreed
to
be
Insects
,
and
sponte
nascentia
ex
putredine
.
Indeed
Beregardus
tells
us
,
ubi
supra
,
out
of
Camerarius
,
that
about
Cayro
,
after
the
reflux
of
Nilus
there
are
often
seen
divers
Limbs
or
Parts
of
Mens
Bodies
;
whether
this
be
true
or
no
,
or
if
true
,
whether
they
are
not
only
relicks
of
some
Bodies
swept
away
by
the
Inundations
of
Nilus
out
of
their
Graves
or
Sepultures
,
and
torn
asunder
by
the
furious
Cataracts
of
Nilus
,
is
not
clearly
evident
:
But
be
they
what
they
will
,
or
whether
the
Lusus
naturae
,
yet
they
make
nothing
to
this
matter
,
unless
Camerarius
or
some
other
had
seen
those
divulsa
membra
come
together
,
and
configured
into
an
humane
Shape
,
and
animated
with
a
humane
Life
,
which
neither
he
nor
any
other
have
yet
affirmed
or
pretended
.
3.
As
to
the
Third
,
I
say
,
1.
If
by
Nature
they
intend
the
great
and
glorious
God
,
that
most
wise
,
intelligent
,
powerful
Being
,
they
do
indeed
in
effect
affirm
what
I
have
designed
to
prove
,
but
do
not
make
good
their
Supposition
of
such
a
Natural
Cause
as
they
declare
in
their
Hypothesis
,
wherein
they
mean
only
that
natural
connexion
and
series
of
Causes
whereby
Natural
Effects
are
naturally
produced
.
And
if
they
intend
by
Nature
that
unintelligent
series
or
order
of
Natural
Causes
,
or
the
blind
and
determinate
Cause
of
Natural
Productions
;
How
comes
that
Nature
to
know
when
and
where
this
necessity
of
Spontaneous
Productions
doth
happen
,
or
in
what
proportion
,
measure
,
limits
or
place
it
is
necessary
to
be
done
?
Such
a
provisional
care
requires
a
knowing
and
perfectly
intelligent
Being
,
that
operates
ex
cognitione
,
intentione
,
&
voluntate
;
which
is
not
to
be
affirmed
of
Agents
purely
natural
,
who
do
therefore
act
according
to
a
Law
of
necessity
and
determination
;
non
ex
consilio
&
cognitione
.
2.
It
is
plain
,
that
Insects
and
Vegetables
spontaneously
produced
,
are
produced
every
Year
,
and
their
production
is
as
natural
as
the
access
of
the
Sun
and
the
constitution
of
the
Earth
:
These
are
procured
every
Year
,
whether
there
be
any
need
of
them
or
not
,
and
possibly
sometimes
in
greater
numbers
than
is
convenient
for
this
inferior
World
.
And
although
it
be
true
,
that
the
Divine
Power
doth
intend
,
or
remit
,
or
manage
these
Productions
secundùm
regimen
&
consilium
voluntatis
,
yet
it
is
most
evident
these
Productions
are
ordinary
,
animal
,
and
natural
,
without
choice
or
design
in
inanimate
Nature
:
If
therefore
these
Productions
be
natural
and
periodical
every
Year
,
why
should
there
not
be
as
well
productions
of
Men
or
perfect
Brutes
,
if
it
were
purely
natural
,
as
well
as
Frogs
and
Flies
;
since
the
former
may
be
of
more
use
,
especially
in
many
desolate
places
,
than
always
the
latter
?
How
many
great
and
vast
Islands
and
Continents
are
there
,
especially
in
Armenia
,
which
have
no
considerable
number
of
Inhabitants
,
if
any
at
all
to
people
them
?
In
Ireland
there
are
great
store
of
Wolves
,
and
so
there
were
anciently
in
England
,
till
they
were
destroyed
by
the
Industry
of
the
Inhabitants
:
in
Ireland
their
increase
is
by
propagation
,
without
any
new
production
;
in
England
they
cannot
increase
by
propagation
,
because
here
are
none
:
How
comes
it
to
pass
that
Nature
doth
not
produce
new
Wolves
in
England
,
as
well
as
Frogs
,
Adders
,
Hornets
and
Wasps
?
If
it
be
said
,
that
Nature
neglects
it
because
they
are
noxious
;
as
this
is
to
make
Nature
an
intelligent
Agent
,
so
it
answers
not
the
difficulty
:
For
why
doth
she
then
not
destroy
the
Species
in
Ireland
upon
the
same
account
?
But
this
is
but
a
vanity
:
Nature
as
well
intends
the
existence
of
a
Wolf
as
of
a
Sheep
,
where
the
means
of
its
production
is
equal
,
though
Mankind
prefer
the
latter
,
as
more
useful
to
him
.
If
any
thing
therefore
of
this
deliberative
nature
be
to
be
found
in
the
voluntary
and
intentional
Regiments
of
things
of
this
kind
,
it
is
to
be
attributed
to
the
great
and
supreme
Rector
of
the
World
,
who
doth
work
according
to
Counsel
,
Wisdom
,
and
Will.
Upon
the
whole
matter
therefore
I
conclude
,
That
as
well
by
the
reason
of
the
thing
,
and
upon
true
natural
congruity
,
as
also
de
facto
and
upon
experimental
Observations
,
Mankind
,
no
nor
the
perfect
Animals
are
not
produced
,
nor
producible
by
any
meer
natural
Cause
,
as
at
this
day
,
or
in
any
Age
or
Time
since
their
first
Creation
,
otherwise
than
by
a
natural
production
;
which
is
the
Truth
asserted
by
the
Great
Verulam
,
in
his
9th
Century
,
in
fine
.
As
for
the
Heathen
Opinion
,
which
was
,
That
upon
great
Mutations
of
the
World
perfect
Creatures
were
first
ingendred
of
Concretion
,
as
well
as
Frogs
,
Worms
and
Flies
,
and
such
like
,
we
know
it
to
be
vain
;
but
if
any
such
thing
should
be
admitted
(
discoursing
according
to
Sense
)
it
cannot
be
,
except
you
admit
a
Chaos
first
,
and
a
commixture
of
Heaven
and
Earth
:
for
the
Frame
of
the
World
once
in
order
,
cannot
effect
it
by
any
Excess
or
Casualty
.
And
as
thus
neither
Casualty
nor
bare
Nature
cannot
originate
Mankind
or
any
perfect
Animal
ex
putri
,
so
much
less
can
Art
.
The
Chymists
tell
us
,
that
by
re-union
of
separate
Principles
of
Vegetables
they
will
in
a
Glass
revive
a
Vegetable
of
the
same
species
at
least
in
figure
and
effigies
;
this
hath
been
pretended
,
but
I
could
never
hear
any
Man
speak
it
that
saw
it
done
.
But
never
was
any
so
mad
,
except
Paracelsus
,
that
could
ever
pretend
to
make
up
a
Sensible
Being
,
much
less
the
Humane
Nature
:
Paracelsus
vainly
and
falsly
pretended
to
the
raising
of
an
Homunculus
,
but
yet
not
without
the
help
of
those
Naturales
geniturae
utriusque
sexus
;
wherein
notwithstanding
he
lyed
,
as
he
did
in
many
things
else
,
which
he
never
could
effect
notwithstanding
his
vain
boasting
of
his
Skill
.
Upon
the
whole
Matter
therefore
I
conclude
,
That
the
Origination
of
Mankind
,
or
of
the
inferior
perfect
Animals
,
neither
was
nor
could
be
the
Effect
of
Humane
Art
or
Skill
,
as
Paracelsus
;
nor
of
Chance
or
Casualty
,
as
Epicurus
;
nor
of
Nature
,
as
Cardanus
,
Caesalpinus
,
and
some
other
Recreants
in
Religion
and
Philosophy
:
But
it
was
the
free
,
powerful
,
and
wonderful
Work
of
the
God
of
Nature
,
who
made
all
things
by
his
Power
and
Wisdom
;
and
having
made
them
,
lodged
in
them
and
for
them
that
pre-ordained
Law
of
their
Creation
and
Existence
,
which
we
commonly
call
Nature
:
That
Nature
indeed
is
the
Law
or
Rule
instituted
and
implanted
by
the
wise
and
glorious
God
in
things
when
made
;
but
in
the
first
Effection
of
Mankind
God
Almighty
,
not
Nature
,
was
the
Author
.
As
in
my
Watch
,
the
Law
and
Rule
of
its
Motion
is
the
Constitution
and
Position
of
its
Parts
by
the
Hand
and
Mind
of
the
skilful
Artist
;
but
the
Author
or
Efficient
of
my
Watch
is
the
Artist
himself
,
and
not
that
Motion
that
is
as
it
were
the
Law
or
Rule
of
the
Engin.
SECT.
IV.
CAP.
I.
Concerning
the
last
Opinion
,
attributing
the
Origination
of
Mankind
to
the
immediate
Power
and
Will
of
Almighty
God
.
IN
the
foregoing
Section
and
Chapters
I
have
performed
these
things
:
1.
I
have
removed
the
Supposition
of
an
Eternal
Existence
of
the
Humane
Species
,
as
altogether
incredible
,
and
indeed
impossible
.
2.
I
have
established
consequently
this
Truth
,
That
the
Species
humana
had
a
beginning
;
and
this
I
have
done
principally
upon
natural
Evidence
of
the
incompossibility
of
an
Eternal
Existence
of
successive
Generations
.
3.
I
have
considered
those
Evidences
of
Fact
,
or
Moral
Evidences
of
the
Inception
of
Mankind
,
and
removed
such
as
seem
more
fallible
and
less
concludent
,
and
subjoined
such
as
seem
to
be
of
greater
weight
.
4.
Among
these
of
the
latter
sort
,
I
have
considered
the
general
Tradition
thereof
,
both
of
the
unlearned
and
learned
part
of
Mankind
,
wherein
among
others
I
have
considered
the
Opinion
of
those
Famous
Sects
of
Philosophers
,
the
Platonists
,
Epicureans
,
Peripateticks
,
and
Stoicks
.
5.
Though
I
have
made
use
of
their
common
Suffrage
,
in
order
to
the
Proof
of
the
Origination
of
Mankind
,
yet
I
have
not
allowed
all
their
several
Notions
,
or
Hypothesis
,
touching
the
Method
or
Manner
of
their
admitted
Origination
of
the
Humane
Nature
.
And
therefore
,
6.
I
having
thus
established
the
Thesis
in
general
,
I
have
descended
to
the
Examination
of
the
particular
Hypotheses
,
taken
up
by
various
Philosophers
,
touching
the
same
Origination
:
And
those
I
have
distributed
into
these
three
Ranks
;
1.
Those
that
suppose
an
accidental
or
casual
Production
of
Mankind
,
which
was
principally
the
Opinion
of
the
Epicureans
:
This
Opinion
I
have
examined
,
and
rejected
as
vain
.
2.
Those
that
suppose
this
Production
to
be
Natural
,
or
by
the
bare
Concurrence
of
Natural
Causes
,
as
Avicen
,
Cardan
,
and
some
others
;
which
I
have
likewise
examined
,
and
rejected
as
utterly
inevident
and
false
.
3.
There
remains
therefore
the
third
Opinion
,
that
attributes
the
Origination
of
Mankind
to
the
immediate
Power
and
Beneplacitum
of
the
Supreme
Intellectual
Being
,
namely
,
Almighty
God
;
and
this
was
the
Opinion
of
divers
of
the
Platonists
and
Stoicks
.
This
Opinion
is
in
the
general
true
,
and
agreeth
not
only
with
the
Divine
Doctrine
of
Moses
,
but
with
the
exactest
Measure
and
Rule
of
Reason
,
and
the
Light
of
Nature
it self
;
and
as
it
is
utterly
impossible
,
that
Mankind
should
be
without
a
beginning
,
so
it
is
utterly
inconceptible
,
that
he
should
have
any
other
Original
but
this
.
But
although
this
general
Supposition
be
thus
consonant
to
Truth
and
the
Light
of
Reason
,
yet
since
the
Manner
of
this
Origination
of
Mankind
by
the
Power
of
God
depends
meerly
upon
His
own
Beneplacitum
,
which
might
put
forth
and
exert
this
Act
of
His
Power
,
Wisdom
,
and
Goodness
,
in
the
production
of
Mankind
according
to
His
good
Pleasure
,
and
the
Arbitrium
of
His
own
Will.
And
since
Mankind
,
having
their
Existence
after
this
production
,
could
never
by
his
own
Sense
perceive
or
understand
perfectly
the
Manner
of
his
own
production
,
and
consequently
the
particular
Method
or
Manner
thereof
could
neither
be
attained
by
Humane
Experience
nor
Ratiocination
;
we
must
necessarily
either
be
utterly
ignorant
of
the
Manner
and
Order
of
the
Divine
Procedure
in
the
Origination
of
Mankind
,
or
we
must
know
it
only
by
Divine
,
or
at
at
least
Angelical
Revelation
,
and
not
otherwise
.
So
that
though
the
general
Thesis
of
the
Origination
of
Mankind
by
Almighty
God
,
be
a
Conclusion
deducible
by
Reason
,
partly
by
the
remotion
of
all
other
means
as
incompatible
and
insufficient
for
such
a
production
,
and
partly
by
the
observation
of
the
Events
and
Effects
in
Nature
;
yet
that
this
production
of
Mankind
was
in
this
or
that
particular
manner
,
is
a
Truth
distinctly
cognoscible
only
by
Revelation
.
And
hence
it
came
to
pass
,
that
those
great
Searchers
into
Truth
among
the
Heathens
,
being
either
not
acquainted
with
the
History
of
Moses
,
or
not
acquainted
with
the
Divine
Authority
by
which
it
was
written
,
either
delivered
their
Thesis
generally
,
that
Almighty
God
produced
Mankind
by
His
Power
and
Will
,
not
explicating
the
particular
manner
thereof
;
or
if
they
attempted
a
particular
Explication
of
the
manner
,
they
ran
out
into
very
uncertain
,
various
,
and
contradictory
Explications
thereof
;
which
must
necessarily
be
the
consequence
of
such
particular
determinations
,
where
Man
hath
not
sufficient
light
to
guide
and
direct
him
.
Zeno
Citicus
,
the
Founder
and
Prince
of
the
Sect
of
the
Stoicks
,
a
wise
and
a
good
Man
,
contented
himself
with
this
general
Assertion
touching
this
matter
,
as
it
is
delivered
us
by
Censorinus
,
in
Die
natali
,
cap.
4.
Zenon
Citicus
Stoicae
sectae
conditor
,
principium
humano
generi
ex
novo
mundi
constitutum
putavit
,
primosque
homines
ex
solo
adminiculo
Divini
ignis
,
id
est
,
Dei
providentia
,
genitos
.
Plato
,
as
far
as
we
can
collect
his
Opinion
out
of
his
Timeus
,
attributes
the
Origination
of
Mankind
to
the
immediate
Causality
of
an
Intelligent
Nature
:
But
going
further
into
particulars
,
falls
into
conjectures
,
attributing
the
Effection
of
the
Soul
unto
the
Great
God
,
but
the
Fabrication
of
the
Body
to
the
Dii
ex
Deo
,
or
Angels
,
it
seems
according
to
the
Tradition
of
the
Egyptians
.
And
this
hath
been
ordinarily
the
unhappiness
of
Mankind
,
without
the
light
and
guidance
of
Divine
Revelation
,
that
if
they
have
at
any
time
happened
upon
some
sound
and
substantial
Truth
,
they
commonly
fix
unto
it
Explications
and
Additions
of
their
own
,
which
many
times
,
by
their
inevidence
,
absurdity
,
or
incongruity
,
draw
in
question
the
Truth
it self
to
which
they
are
appendicated
:
Therefore
to
settle
,
and
fix
,
and
quiet
the
Minds
of
Men
touching
their
own
first
Origination
,
and
the
Origination
of
this
World
,
it
hath
pleased
the
Divine
Wisdom
and
Goodness
by
the
Hand
of
Moses
to
reveal
unto
Mankind
,
not
only
that
the
World
and
Mankind
had
their
Original
,
and
that
they
had
their
Original
from
Almighty
God
,
as
its
Efficient
both
of
the
Matter
and
Form
thereof
;
but
also
he
hath
therein
declared
the
Series
,
Order
,
and
Method
of
the
production
of
all
Things
.
It
is
true
,
the
two
former
,
namely
,
That
the
World
had
an
Inception
,
and
had
an
Inception
from
God
,
is
a
Truth
that
by
the
diligent
Improvement
of
natural
Light
and
Reason
is
attainable
;
but
the
Manner
and
Order
of
this
Effection
is
,
as
before
is
said
,
discoverable
only
by
Divine
Revelation
:
But
yet
though
the
Manner
thereof
is
not
discernable
barely
by
the
light
of
Nature
or
Reason
,
without
the
help
of
Divine
Revelation
;
yet
that
Method
and
Manner
once
revealed
,
as
it
stands
so
revealed
to
us
by
Moses
,
carries
a
very
great
congruity
to
Reason
;
which
though
it
cannot
at
first
discover
the
Method
or
Order
,
yet
it
cannot
choose
but
suffragate
to
the
reasonableness
and
convenience
thereof
,
being
so
discovered
.
I
shall
therefore
in
what
follows
do
these
things
;
1.
I
shall
give
an
Account
of
that
Method
of
the
Formation
of
all
things
,
and
particularly
of
Mankind
,
as
it
is
rendred
to
us
by
Moses
.
2.
I
shall
shew
the
reasonableness
and
congruity
of
the
Scheme
of
Moses
touching
the
Effection
of
Mankind
,
both
in
the
general
and
particular
notion
thereof
,
and
the
prelation
that
it
justly
hath
above
all
other
the
Hypotheses
of
other
Men.
3.
I
shall
deduce
from
the
whole
certain
evident
and
necessary
Conclusions
,
against
those
that
deny
the
Existence
and
Providence
of
Almighty
God
.
4.
I
shall
also
deduce
some
Conclusions
evincing
the
Reasonableness
of
an
intended
End
for
Mankind
,
or
the
Design
of
Almighty
God
in
his
Creation
,
and
what
may
be
reasonably
concluded
touching
the
same
.
CAP.
II.
The
Mosaical
History
touching
the
production
of
the
World
and
of
Mankind
,
and
the
Congruity
and
Reasonableness
of
the
Mosaical
Hypothesis
.
IN
that
short
yet
admirable
History
of
the
Creation
delivered
by
Moses
in
the
first
Chapter
of
Genesis
,
he
gives
us
an
exact
Account
of
the
Origination
both
of
Mankind
and
of
the
whole
World
,
and
therein
and
thereby
he
resolves
all
the
Doubts
and
Difficulties
which
troubled
the
Heads
of
the
wise
and
learned
Heathen
touching
the
same
,
and
resolves
and
extricates
all
those
inconveniences
and
perplexities
under
which
the
various
Hypotheses
of
the
Heathen
World
infinitely
laboured
.
1.
He
resolves
us
,
That
the
World
in
that
Constitution
as
now
it
is
,
was
not
Eternal
,
no
not
that
part
to
which
the
Ancients
attributed
Eternity
most
,
namely
,
the
Heavens
;
whereby
all
the
Foundations
of
Aristotle
,
Ocellus
Lucanus
,
and
others
touching
the
same
,
and
all
their
subtilties
and
struglings
to
support
that
Eternity
,
and
to
deliver
themselves
from
those
inconveniences
that
attended
that
Supposition
are
in
a
few
words
rendred
vain
and
frivolous
.
2.
He
resolves
us
,
That
as
the
World
in
its
present
form
and
structure
was
not
eternal
,
so
neither
was
the
matter
thereof
eternal
;
which
troubled
Plato
so
much
,
who
though
he
supposed
an
inception
of
the
formation
of
things
into
their
present
order
,
yet
could
not
digest
an
origination
of
Matter
.
3.
He
gives
us
an
account
,
That
Time
or
successive
Duration
was
not
eternal
,
but
had
a
beginning
;
and
that
Motion
,
whose
Measure
Time
was
,
had
a
beginning
,
before
which
it
was
not
;
because
no
Mobile
was
more
ancient
than
the
beginning
of
Time
.
4.
He
gives
us
an
account
of
a
kind
of
production
that
the
learned
Philosophers
knew
not
,
a
production
ex
nihilo
,
by
Creation
,
by
the
Almighty
God
;
which
breaks
and
tears
in
pieces
all
those
petite
Axioms
and
superstructions
thereupon
,
which
they
had
been
long
time
in
weaving
,
and
by
which
they
formed
much
of
their
Philosophical
Speculation
:
As
the
necessity
of
eternal
Matter
,
because
nothing
is
made
of
nothing
;
the
necessity
of
eternal
Motion
,
because
every
Motion
must
have
some
Motion
anteceding
the
nature
of
possibilities
;
which
,
and
many
more
being
desumed
from
Generation
as
it
stood
in
the
setled
course
of
Nature
,
and
fitted
and
appropriated
to
it
,
are
no
way
applicable
to
the
first
Origination
and
Production
of
Being
by
Creation
.
5.
He
gives
us
the
true
Efficient
of
Being
,
and
the
manner
of
his
Operation
,
namely
,
Almighty
God
,
a
most
wise
,
intelligent
,
and
free
Efficient
;
and
one
that
in
the
first
production
of
things
did
not
work
per
modum
naturae
,
or
necessarily
,
or
as
a
natural
or
necessary
Cause
,
as
the
Sun
produceth
Light
;
but
per
modum
intentionis
,
volitionis
,
&
electionis
;
for
he
was
before
he
created
his
Creation
of
the
World
,
was
in
the
beginning
,
namely
of
Time
,
and
created
Nature
;
but
he
was
before
that
beginning
,
namely
,
without
all
beginning
.
But
to
pursue
a
little
more
distinctly
the
order
of
the
Creation
of
things
positively
,
and
not
barely
negatively
,
the
Mosaical
History
touching
the
Creation
seems
to
be
as
followeth
.
1.
That
in
the
beginning
,
the
first
Apex
of
Time
which
began
with
the
Being
of
Matter
,
Almighty
God
created
in
one
indivisible
moment
the
first
and
common
Matter
of
all
this
Mundus
aspectabilis
,
the
Heaven
and
Earth
.
Vers.
1.
2.
That
in
that
first
Creation
,
and
for
some
continuance
of
time
or
duration
after
this
common
Matter
of
all
things
lay
indistinct
and
confused
together
,
without
any
order
or
distinction
,
expressed
by
those
words
,
Gen.
1.2
.
And
the
earth
was
without
form
and
void
,
and
darkness
was
upon
the
face
of
the
deep
:
And
in
this
common
Mass
and
Chaos
were
contained
the
constituent
Matter
of
the
Celestial
and
Elementary
World
.
Which
salves
the
Dispute
touching
the
disparity
of
the
Matter
of
the
Heavenly
and
Elementary
World
,
which
appears
here
to
be
the
same
in
kind
.
3.
That
this
common
Matter
had
these
deficiencies
in
it
,
in
and
for
some
time
after
its
production
.
1.
It
was
without
Form
and
Order
:
2.
It
was
without
Light
:
3.
It
was
without
Activity
,
Life
,
or
Motion
:
and
4.
All
that
Superficies
which
it
had
,
bore
the
greatest
analogy
to
Water
,
though
in
that
vast
Abyss
there
was
a
confused
mixture
of
other
Matter
.
4.
That
the
Spirit
of
God
moved
upon
the
face
of
this
great
Abyss
,
[
incubavit
super
abyssi
faciem
:
]
What
this
Spirit
of
God
was
,
whether
the
essential
Spirit
,
the
Third
Person
in
the
Holy
Trinity
;
or
whether
it
were
a
created
Spirit
,
the
Spirit
of
Nature
,
or
as
some
will
have
it
,
the
Anima
mundi
,
created
by
God
to
digest
,
inspire
,
and
communicate
an
active
nature
to
this
confused
Moles
,
as
some
earnestly
contend
;
or
whether
this
Spirit
of
God
were
any
other
than
the
emanation
of
his
Power
,
I
shall
not
determin
:
But
whatever
it
was
,
this
Motion
of
the
Spirit
upon
the
face
of
this
Abyss
had
these
great
Intentions
and
Effects
upon
this
confused
Moles
:
1.
It
derived
into
it
motive
Powers
or
Energies
,
whereby
the
parts
of
it
were
agitated
or
moved
,
or
at
least
rendred
more
obsequious
to
the
agitation
and
motion
of
that
active
nature
which
was
afterward
created
,
namely
,
Light
or
Fire
.
2.
It
did
gradually
digest
and
separate
its
parts
,
whereby
they
became
more
capable
of
disposition
and
order
,
according
to
their
several
designed
and
destined
places
,
positions
,
and
uses
.
3.
It
did
transfuse
into
this
stupid
,
dead
,
and
unactive
Moles
certain
activity
and
vital
influence
,
whereby
it
did
in
general
affect
that
which
Aristotle
calls
the
common
Life
of
Bodies
,
namely
,
Motion
;
and
the
several
parts
thereof
were
impregnated
with
several
kinds
of
vital
influence
,
varied
and
diversified
according
to
their
several
parts
and
uses
:
As
the
gentle
heat
of
the
Hen
seems
to
communicate
a
vital
influence
to
the
Egg
,
only
with
this
difference
,
that
the
heat
of
the
Hen
seems
to
excite
a
pre-existing
vital
principle
in
the
Egg
,
rather
than
to
give
it
:
But
the
incubation
of
this
Spirit
of
God
did
not
so
much
excite
,
as
give
a
new
vital
power
to
the
several
parts
of
the
Chaos
;
as
the
vital
Soul
in
Nature
communicates
vitality
and
activity
to
the
Seminal
Particles
:
And
this
gives
us
an
account
how
Activity
and
active
Forms
,
Powers
or
Qualities
were
derived
into
Matter
,
namely
,
not
from
Matter
it self
,
or
such
which
is
meerly
unactive
and
passive
;
but
from
another
Principle
,
namely
,
the
vigorous
influx
of
this
Spirit
that
moved
upon
the
face
of
the
Water
.
Whereby
it
is
apparent
that
the
Vis
,
Vigor
,
Activity
or
Energy
that
is
in
Natural
Bodies
and
in
the
Universe
,
as
it
came
from
no
other
Principle
than
Matter
;
so
it
is
an
Entity
of
a
distinct
nature
from
Matter
or
material
Substance
simply
as
such
,
and
indeed
an
Entity
of
a
nobler
extraction
and
nature
than
bare
Matter
or
material
Substance
.
So
that
in
this
Description
hitherto
containing
the
first
Stamina
or
Rudiments
of
the
Universe
,
we
have
1.
The
Efficient
thereof
,
Almighty
God
:
2.
The
manner
of
his
efficiency
herein
,
namely
,
Creation
ex
non
praeexistentibus
:
3.
The
Matter
of
the
Universe
thus
by
Creation
produced
,
the
confused
Moles
,
containing
in
it self
the
Matter
of
all
things
:
4.
The
disposition
,
or
rather
indisposition
of
this
Matter
,
dark
,
stupid
,
and
unactive
:
5.
The
plastick
,
formative
,
digesting
Principle
that
pervaded
it
,
the
Spirit
of
God
moving
upon
the
face
of
the
Waters
.
—
Totósque
infusa
per
artus
Mens
agitat
molem
.
—
The
first
Rudiments
of
the
World
being
thus
laid
,
and
thus
prepared
and
influenced
by
the
powerful
Energy
and
Incubation
of
this
Spirit
of
God
;
this
divinely
inspired
Historian
gives
us
in
the
next
place
the
next
succeeding
order
of
Almighty
God
,
producing
and
effectually
raising
out
of
this
Matter
the
greater
Integrals
of
the
Universe
,
namely
,
the
Etherial
and
Elementary
Nature
.
Vers.
3
,
4
,
5
,
6
,
7
,
8
,
9
,
10.
As
in
the
order
of
Reason
,
it
was
but
fit
and
convenient
that
the
production
and
influencing
of
the
Matter
should
precede
the
division
,
and
distribution
,
and
orderly
disposing
thereof
;
so
it
was
equally
reasonable
and
convenient
,
that
the
greater
and
more
extensive
parts
thereof
should
be
first
laid
out
and
disposed
into
their
several
stations
and
orders
,
before
the
smaller
and
lesser
portions
of
Nature
should
be
either
produced
or
setled
;
and
that
the
simple
parts
of
this
great
Chaos
should
be
first
extracted
,
before
the
mixed
and
compounded
Existences
should
be
setled
.
For
as
the
Chaos
and
common
Lump
of
Matter
was
as
it
were
the
first
Matter
of
all
things
,
so
the
more
simple
and
uncompounded
parts
thereof
,
the
Etherial
and
Elementary
Natures
were
as
it
were
the
Materia
secunda
,
or
proxima
of
the
ensuing
Productions
;
and
in
conformity
to
this
first
Divine
Ordination
of
things
,
the
instituted
nature
of
Corporeal
Beings
,
he
did
observe
the
same
method
or
order
still
in
the
Generation
of
things
.
Wherein
we
may
observe
,
that
the
greater
and
more
comprehensive
Rudiments
and
Stamina
are
laid
,
and
in
some
good
measure
formed
,
before
the
lesser
and
derivative
parts
are
formed
and
compleated
;
as
we
shall
have
occasion
to
observe
when
we
come
to
consider
the
processus
generationis
of
Man
and
Brutes
.
And
now
to
come
to
those
greater
Productions
,
which
are
principally
these
;
the
Light
,
the
Aether
,
the
Air
,
the
Water
,
the
Earth
.
First
therefore
touching
the
Light
,
Vers.
3.
And
God
said
,
let
there
be
light
,
and
there
was
light
;
and
God
divided
the
light
from
the
darkness
,
and
the
light
he
called
day
,
and
the
darkness
he
called
night
:
and
the
evening
and
the
morning
were
the
first
day
.
Herein
it
might
be
fit
to
examin
,
1.
What
this
Light
was
:
2.
How
it
was
produced
:
3.
How
it
was
disposed
or
ordered
;
4.
In
what
order
and
character
of
time
it
was
so
produced
and
ordered
.
Touching
these
briefly
,
and
first
touching
the
nature
of
this
Light
.
We
may
observe
in
Fire
two
great
operations
or
effects
,
first
,
Heat
,
secondly
,
Light
:
It
should
seem
that
active
Element
,
as
it
is
commonly
called
,
or
rather
,
that
powerful
,
vigorous
Entity
,
or
Vis
ignea
lucida
&
calefactiva
was
produced
by
the
Incubation
of
the
Spirit
of
God
upon
the
face
of
the
Abyss
,
and
diffused
through
the
confused
Particles
of
the
Materia
Chaotica
;
and
that
it
was
the
great
Instrument
which
that
Spirit
did
both
communicate
and
use
for
the
preparation
,
digestion
,
and
agitation
of
that
Matter
:
but
this
fiery
nature
being
mingled
and
dispersed
through
the
Matter
,
though
it
had
one
of
its
useful
effects
,
namely
,
Heat
;
yet
it
neither
had
nor
could
have
Light
,
at
least
till
it
were
in
some
measure
disintangled
and
severed
from
the
Moles
of
gross
Matter
,
with
which
it
was
confounded
and
mingled
;
and
till
the
lucid
and
flammeous
particles
,
or
rather
Vis
ignea
&
lucida
were
lodged
in
a
fit
Vehicle
for
its
emission
.
So
that
in
the
work
of
this
day
Light
was
not
created
,
but
only
a
considerable
part
thereof
separated
from
the
grosser
Matter
,
and
disposed
into
an
apt
Vehicle
to
contain
it
.
2.
And
this
answers
partly
the
second
Inquiry
,
namely
,
How
it
was
produced
:
not
,
as
it
seems
,
by
Creation
;
but
the
powerful
Fiat
of
Almighty
God
called
the
Light
out
of
Darkness
,
that
is
,
separated
and
severed
the
most
lucid
fiery
nature
,
and
invested
them
with
fit
Vehicles
desumed
out
of
the
Materia
Chaotica
,
whereby
great
part
of
that
flammeous
and
lucid
fiery
nature
which
was
created
by
the
Incubation
of
the
Spirit
of
God
,
was
in
a
great
measure
discharged
from
the
bond
and
incumbrance
of
the
grosser
Matter
,
and
rendred
useful
for
the
beauty
and
service
of
the
Universe
;
but
yet
so
,
that
there
remained
still
in
the
parts
of
the
Moles
a
sufficient
stock
of
connatural
Fire
and
fiery
Particles
for
the
heating
,
agitating
,
and
digesting
of
their
several
parts
for
their
several
uses
and
ends
.
As
to
the
Third
,
it
should
seem
,
that
1.
This
luminous
nature
was
lodged
in
a
suitable
Vehicle
to
derive
its
Light
and
Influence
to
the
exteriour
Superficies
of
this
Moles
Chaotica
.
2.
That
it
was
put
into
a
circular
Motion
,
whereby
in
the
space
of
a
Natural
Day
it
visited
the
whole
Expansum
by
successive
rotation
;
so
that
as
by
its
presence
in
any
part
of
the
Chaotical
Horizon
it
made
Day
,
so
by
its
absence
there-from
it
caused
Night
,
as
the
Sun
doth
at
this
day
.
And
this
diurnal
Rotation
of
this
luminous
Body
was
really
such
,
because
there
could
not
be
otherwise
that
which
the
Text
supposeth
,
viz.
separation
of
the
Light
from
the
Darkness
,
and
thereby
the
distribution
of
Day
and
Night
;
so
it
was
convenient
,
for
the
better
digestion
and
preparation
of
the
remaining
indigested
parts
of
Nature
.
For
doubtless
that
Light
was
of
a
very
great
and
penetrating
Influence
,
being
as
it
were
the
Flos
and
Elixir
of
that
most
active
and
powerful
Element
.
4.
The
Time
and
Order
wherein
this
production
of
Light
was
,
is
said
to
be
the
first
Day
:
what
portion
of
duration
the
disorderly
Chaos
had
before
this
first
production
is
utterly
uncertain
,
because
not
revealed
;
possibly
it
might
be
a
very
long
time
,
but
the
perfecting
of
the
World
in
its
formal
order
and
constitutum
seems
to
be
in
the
compass
of
six
Natural
Days
,
and
the
first
Days
Work
is
this
of
Light
.
And
although
we
must
finally
resolve
the
ordering
and
methodizing
of
all
things
to
the
Divinum
beneplacitum
,
whose
Wisdom
and
Ways
are
unsearchable
and
past
finding
out
,
farther
than
he
is
pleased
to
reveal
them
;
yet
it
should
seem
to
be
very
consonant
to
the
reason
of
things
,
that
this
eduction
and
circulation
of
the
Light
should
begin
and
be
continued
at
least
for
the
first
three
Days
of
the
World
,
without
parcelling
or
distributing
into
those
Luminaries
of
the
Sun
and
Stars
:
For
doubtless
the
collection
of
this
lucid
,
fiery
,
active
nature
into
so
great
a
Body
as
probably
it
was
,
had
even
naturally
a
most
forcible
energy
,
influence
and
penetration
into
the
subjected
Chaos
,
and
strangely
prepared
it
for
its
ensuing
offices
and
uses
.
Although
we
must
ever
with
all
humility
acknowledge
,
that
the
Great
and
Omnipotent
God
needed
not
the
subsidiary
Instrumentalities
of
Nature
to
compleat
his
Work
,
but
could
do
all
things
immediately
,
as
he
did
most
evidently
in
many
of
the
productions
of
Nature
;
yet
if
he
were
pleased
to
use
this
order
in
things
,
we
have
reason
to
believe
,
that
though
he
needed
it
not
,
yet
when
we
see
it
done
,
it
was
certainly
so
done
with
most
exquisite
Wisdom
and
Reason
:
He
could
in
the
first
moment
have
produced
the
whole
World
compleat
in
all
particulars
,
but
he
chose
not
so
to
do
,
but
did
things
in
a
successive
order
of
six
Days
,
and
in
such
a
Method
as
was
most
agreeable
to
his
good
pleasure
and
infinite
Wisdom
.
What
became
of
this
Fiery
Luminous
Nature
and
Body
,
we
shall
see
in
the
fourth
Days
Work
.
2.
The
Second
great
Integral
seems
to
be
that
great
and
vast
Body
,
consisting
of
the
Air
and
Aether
,
called
the
Firmament
;
Vers.
6.
And
God
said
,
Let
there
be
a
firmament
in
the
midst
of
the
water
,
and
God
made
the
firmament
,
and
divided
the
waters
which
are
above
the
firmament
from
the
waters
that
are
under
the
firmament
,
and
it
was
so
;
and
God
called
the
firmament
heaven
:
and
the
evening
and
the
morning
were
the
second
day
.
This
word
that
is
translated
in
our
English
[
Firmament
]
is
rendred
by
Linguists
understanding
the
propriety
of
the
word
,
to
be
Expansum
or
Expansio
;
and
much
controversie
hath
been
,
what
is
meant
by
the
Waters
above
the
Heavens
;
some
supposing
a
real
existence
of
Waters
above
the
Starry
Heavens
,
to
cool
the
heat
contracted
by
them
or
their
rapid
motion
;
others
conjecturing
it
to
be
the
Clouds
,
which
are
above
the
middle
region
of
the
Air
:
both
improbable
enough
,
the
former
a
meer
imagination
,
the
latter
little
more
;
for
,
at
this
time
,
it
is
apparent
there
were
no
Clouds
,
neither
had
it
rained
upon
the
Earth
.
Gen.
2.6
.
It
seems
therefore
that
this
Expansum
,
rendred
here
Firmament
,
is
nothing
else
but
that
limit
or
boundary
between
the
more
refined
,
liquid
nature
which
we
usually
call
Air
and
Aether
,
and
the
grosser
or
fluid
Element
properly
called
Water
.
So
the
Firmament
was
nothing
else
but
that
Expansum
of
Air
and
Aether
that
are
contiguous
to
the
Superficies
of
the
Water
.
The
Reasons
that
induce
me
so
to
think
(
which
also
explicate
the
Notion
of
the
Supposition
)
are
these
:
1.
Because
frequently
both
in
the
Language
of
the
Holy
Scripture
,
and
of
divers
of
the
ancient
Heathen
Authors
,
the
whole
Diaphanum
of
the
Air
and
Aether
is
in
one
common
appellation
called
Heaven
;
which
is
the
denomination
here
given
to
this
Expansum
,
(
God
called
the
Firmament
or
Expansum
,
Heaven
:
)
thus
we
have
frequent
mention
of
the
Fowls
of
the
Heavens
,
the
Clouds
of
Heaven
,
which
yet
are
situated
in
that
part
of
Heaven
,
which
is
the
Aiery
Region
.
And
again
here
,
Vers.
14.
the
Sun
and
Moon
are
said
to
be
great
Lights
placed
in
the
Firmament
of
the
Heaven
,
which
are
yet
placed
in
a
Region
of
the
Aether
,
though
above
the
Atmosphere
and
the
region
of
the
common
Air
,
yet
are
far
below
that
liquid
region
of
the
Aether
wherein
the
Stars
move
:
and
Vers.
20.
the
Fowls
habitation
is
said
to
be
in
the
open
Firmament
of
Heaven
,
which
yet
fly
no
higher
than
the
lower
region
of
the
Air.
So
that
the
Heaven
,
and
the
Expansum
here
called
the
Heaven
,
seems
to
be
that
great
Expansum
of
the
Diaphanum
including
the
more
sublime
and
pure
part
thereof
called
the
Aether
;
and
the
grosser
and
lower
part
thereof
called
the
Air
,
and
the
Waters
above
the
Firmament
were
that
refined
,
rarified
,
liquid
Matter
,
which
was
Aether
and
Air
;
and
the
〈◊〉
Waters
below
the
Firmament
were
those
gross
and
fluid
parts
of
Nature
called
ordinarily
Water
.
2.
Because
it
appears
,
Vers.
9.
that
the
Waters
which
were
gathered
together
in
the
Constitution
of
the
Air
,
were
the
Waters
under
the
Heavens
,
Waters
that
were
next
contiguous
to
that
common
Expansum
consisting
of
Air
and
Aether
called
Heaven
,
there
was
nothing
interposed
between
that
fluid
Water
which
constituted
the
Sea
,
and
that
common
Expansum
called
Heaven
,
consisting
of
Air
and
Aether
.
3.
It
seems
that
the
great
Moles
Chaotica
was
in
its
appearance
and
external
consistency
of
a
waterish
nature
;
for
it
is
said
that
the
Spirit
of
God
moved
upon
the
face
of
the
Waters
,
which
though
it
contained
the
confused
Mass
of
all
things
,
as
well
those
that
grew
into
a
more
solid
consistence
,
as
the
more
reformed
or
subtil
Matter
;
yet
in
its
first
deformed
exhibition
of
its
appearance
it
had
the
shape
of
Water
,
and
therefore
Plutarch
,
de
placitis
Philosophorum
,
lib.
1.
cap.
3.
tells
us
,
that
Thales
Milesius
held
that
Water
was
the
common
Principle
of
all
things
;
which
Position
he
learned
partly
by
the
Analogy
that
he
found
therewith
in
things
existing
,
whose
first
Rudiments
and
last
Resolution
seems
to
be
a
watry
or
fluid
substance
;
and
partly
by
Tradition
from
the
Egyptians
,
or
rather
from
the
Hebrews
,
whose
first
habitation
was
in
that
Country
.
And
the
manner
of
the
resolution
of
this
Aqueous
appearance
into
Aether
and
Air
seems
to
be
this
:
This
great
aqueous
Chaotical
Mass
contained
in
it
Particles
of
various
natures
,
some
more
feculent
and
gross
,
as
the
Earthy
Particles
,
which
floated
up
and
down
in
it
till
they
were
driven
down
by
the
Fire
and
Heat
,
or
otherwise
by
some
disposition
〈◊〉
or
agitation
of
that
Incubation
of
the
Spirit
of
God
,
were
disposed
and
subsided
in
the
middle
of
this
Aqueous
substance
,
which
became
in
time
the
Moles
terrestris
:
Other
parts
less
feculent
than
these
resided
in
a
Region
or
Circle
next
to
that
grosser
and
more
feculent
Sediment
;
but
by
virtue
of
the
Divine
Disposal
the
Incubation
of
the
Spirit
and
the
Energy
and
Efficacy
of
that
great
circulating
Fiery
Nature
,
which
was
maintained
in
a
continued
rotation
about
the
Massa
Chaotica
,
called
Light
;
and
that
internal
,
hot
,
and
fiery
Nature
that
still
resided
within
the
Body
of
the
Massa
Chaotica
,
the
more
subtil
and
pure
particles
of
this
Watrish
Matter
were
separated
,
divided
,
and
exhaled
from
it
,
and
constituted
that
Consistency
that
is
called
the
Air
and
Aether
,
here
called
Heaven
.
And
this
diaphanous
Body
of
the
Air
and
Aether
thus
extracted
from
the
Water
varied
in
degrees
of
Subtilty
or
Rarity
,
according
to
the
degrees
of
its
elevation
;
the
more
high
and
elevated
parts
being
more
pure
,
according
to
the
degrees
of
their
ascent
;
and
the
lower
more
feculent
and
thick
,
and
filled
with
more
gross
Exhalations
and
Vapours
arising
from
the
contiguously
subjected
parts
;
and
therefore
it
is
said
,
Gen.
2.6
.
There
went
up
a
mist
from
the
earth
,
and
watered
the
face
of
the
ground
.
And
I
am
farther
induced
to
think
,
that
those
Waters
above
the
Firmament
or
Expansum
were
no
other
than
this
Aether
and
Air
raised
and
separated
from
the
Massa
Chaotica
,
upon
these
Reasons
;
1.
Because
there
seems
to
be
a
great
congruity
between
the
Water
and
the
Air
,
in
their
quality
of
liquidity
or
moisture
.
2.
Because
there
seems
to
be
a
more
connatural
Transmutation
of
either
into
other
;
the
Air
,
and
for
ought
I
know
,
the
Aether
,
which
is
but
a
purer
sublimated
Air
,
by
condensation
easily
re-assuming
the
nature
of
Water
,
and
the
Water
by
heat
and
rarefaction
easily
assuming
the
nature
of
Air
,
and
by
the
continuance
and
constancy
of
that
heat
containing
it self
in
that
consistency
.
And
from
hence
it
is
that
the
Waters
were
the
common
material
Principle
of
both
the
Fishes
and
Fowls
.
And
if
we
may
conjecture
,
that
great
Inundation
,
Gen.
7.1
.
was
not
by
a
new
Creation
of
Water
,
but
by
the
wonderful
and
powerful
Condensation
of
the
Region
of
the
Air
;
which
seems
to
be
that
opening
of
the
Windows
of
Heaven
,
whereby
great
portions
of
the
Aerial
and
Etherial
Matter
discovered
themselves
to
be
Water
.
3.
Because
we
have
no
other
part
of
Holy
History
that
gives
us
an
account
of
the
production
of
that
vast
Continent
of
the
Air
and
Aether
out
of
the
Chaotick
Mass
but
this
place
.
And
here
we
must
observe
once
for
all
,
That
there
was
no
Creation
of
Matter
after
the
Beginning
;
it
was
all
created
in
that
moment
of
Beginning
.
2.
That
from
that
Creation
till
the
first
Day
,
wherein
Light
was
produced
,
there
was
that
continued
preparation
,
impregnation
,
disposition
,
and
agitation
of
Matter
by
the
Spirit
of
God
.
3.
That
all
the
Productions
of
the
Six
Days
(
except
the
Creation
of
the
Soul
of
Man
,
and
Angels
)
were
not
by
any
new
Creation
,
but
by
separation
of
the
parts
of
that
pre-existing
Matter
,
formation
of
them
,
and
composition
and
effection
of
Beings
out
of
the
first
created
,
disposed
,
and
ordered
Matter
,
by
the
Power
of
Almighty
God
,
and
the
influencing
them
with
those
active
Principles
which
we
usually
call
Forms
,
Energies
,
and
Active
Qualities
.
3.
The
Third
great
Integral
of
this
lower
World
,
especially
in
the
Work
of
the
third
day
,
was
the
dividing
of
the
Earth
and
Waters
,
Vers.
9.
And
God
said
,
Let
the
waters
under
the
heaven
be
gathered
together
,
and
let
the
dry
land
appear
,
and
it
was
so
;
and
God
called
the
dry
land
earth
,
and
the
gathering
together
of
the
waters
he
called
seas
.
The
Divine
Historian
herein
brings
us
to
the
Formation
of
this
lower
Globe
of
Water
and
Earth
,
and
the
distinction
thereof
.
This
portion
of
the
lower
World
seems
to
be
the
whole
residue
of
the
visible
Chaotical
Mass
,
which
by
the
former
Rectification
was
reduced
to
a
small
portion
,
like
the
Caput
mortuum
after
Distillation
;
for
out
of
it
had
been
before
drawn
those
two
mighty
and
large
portions
of
Matter
,
namely
,
the
Fiery
,
and
Flammeous
,
and
Lucid
Nature
imbodied
in
a
Vehicle
sufficient
to
contain
and
receive
it
in
the
Work
of
the
first
day
;
and
secondly
,
the
Expansum
,
the
vast
Body
of
the
Air
and
Aether
in
the
Work
of
the
second
Day
.
So
that
this
Elementary
portion
of
Earth
and
Water
seems
to
be
as
it
were
the
sediment
and
relique
of
the
Massa
Chaotica
.
And
those
other
two
vast
Extractions
being
drawn
from
it
,
it
seems
this
lower
Region
of
Nature
consisting
of
an
aggregation
of
Water
and
Earth
by
the
Divine
Disposition
of
things
,
either
immediately
,
or
partly
by
the
instrumentality
either
of
the
ambient
Fire
,
or
by
the
implanted
tendency
of
the
grosser
Particles
to
one
common
Center
of
this
residue
of
a
Chaotick
Mass
,
the
gross
Terrestrial
parts
subsided
into
the
middle
of
the
Water
;
and
though
it
was
in
bulk
far
greater
than
the
Water
,
yet
it
had
there
two
concomitants
with
it
:
1.
The
Water
by
reason
of
its
fluidity
and
penetration
mingled
it self
,
as
far
as
it
could
at
least
,
with
the
superficies
of
the
Terrestrial
Sediment
,
to
some
considerable
depth
into
it
,
so
far
as
it
could
pierce
,
until
it
were
excluded
by
the
denser
coagulation
of
the
Earth
.
2.
The
Water
did
encompass
the
whole
Terrestrial
Globe
to
some
proportionable
depth
or
thickness
,
though
not
equal
to
the
quantity
of
the
Earth
.
So
that
as
the
circular
Scales
of
a
Pearl
incompass
one
another
,
so
did
the
several
ext●racted
great
Integrals
cover
one
another
.
The
first
extracted
Nature
was
the
Light
,
the
Fiery
or
Luminous
Body
;
which
must
needs
be
uppermost
,
because
first
drawn
off
from
the
Chaotick
Mass
.
The
second
,
the
Aether
and
Air
drawn
off
,
encompassing
the
remaining
part
of
the
Chaotick
Mass
.
The
third
,
the
Watry
Consistence
,
left
in
a
circular
subsistence
by
the
subsiding
of
the
Ball
of
Earth
into
the
common
Center
of
the
Universe
.
And
by
this
means
the
Earth
was
not
at
all
conspicuous
,
but
involved
in
an
involucrum
of
Water
;
so
that
it
must
necessarily
be
,
1.
That
hereby
the
whole
Superficies
of
the
Earth
was
covered
with
Water
.
2.
That
the
upper
part
of
it
must
needs
be
a
moist
muddy
substance
,
fluid
and
lubricous
,
like
Slime
or
Mud.
The
appearance
therefore
of
the
dry
Land
was
by
the
excavation
of
certain
Sinus
and
Tracts
of
the
Earth
,
and
exaggerating
or
lifting
up
other
parts
of
the
Terrestrial
Matter
;
and
by
this
means
the
Water
subsided
into
those
Caverns
and
Valleys
prepared
for
its
reception
:
Whether
this
excavation
of
the
Terrestrial
Body
,
or
elevation
of
other
parts
thereof
whereby
the
Water
subsided
,
were
immediately
by
the
immediate
Power
of
God
;
or
whether
he
did
it
by
the
instrumentality
of
the
Water
,
working
room
for
it self
in
the
more
soft
and
penetrable
part
of
the
Earth
,
and
exaggerating
and
raising
Islands
and
Continents
in
other
parts
by
such
exaggeration
;
as
we
see
is
done
at
this
day
by
the
Ocean
,
producing
Islands
,
and
enlarging
Continents
:
Or
whether
by
the
instrumentality
of
the
Fire
,
either
subterraneous
or
ambient
,
raising
up
the
Earth
,
or
what
other
immediate
way
it
was
done
;
most
certainly
it
was
done
by
the
Will
,
Direction
,
and
Regiment
of
the
Divine
Wisdom
and
Power
:
so
that
it
is
truly
said
,
Job
38.10
.
He
brake
up
for
it
its
decreed
place
:
Prov.
8.28
.
He
gave
the
sea
its
decree
,
that
the
waters
should
not
pass
his
commandment
.
Hitherto
the
Divine
History
hath
given
us
an
account
,
1.
Of
the
Materia
prima
of
all
Corporeal
Beings
,
the
Massa
Chaotica
:
2.
The
Materia
proxima
or
secunda
of
all
other
Corporeal
Beings
being
the
simple
Elements
,
and
the
next
Matter
of
all
Mixtions
or
Composition
:
3.
The
Natura
ignea
;
calefactive
,
lucid
,
and
penetrating
the
Elementary
Matter
:
4.
The
Natura
aetherea
and
aerea
,
the
Expansum
:
5.
The
Natura
aquea
,
or
the
Water
:
6.
The
Natura
terrestris
,
or
the
Earth
.
And
then
he
proceeds
to
those
mixed
or
compounded
Natures
,
drawn
out
of
those
or
some
of
those
simpler
Existences
,
the
Furniture
of
the
Earth
and
Heaven
.
I
shall
therefore
now
proceed
to
his
Description
of
the
Production
of
Mixt
Natures
and
Vegetables
,
in
part
of
the
third
day
;
Celestial
Bodies
in
the
fourth
day
;
Fish
and
Fowls
in
the
fifth
day
;
Brutes
and
Man
in
the
sixth
day
.
1.
Therefore
touching
the
production
of
Vegetables
,
Vers.
11.
And
God
said
,
Let
the
earth
bring
forth
grass
,
the
herb
yielding
seed
,
and
the
fruit-tree
yielding
fruit
after
her
kind
,
whose
seed
is
in
it self
upon
the
earth
;
and
it
was
so
.
Here
we
have
the
beginning
of
the
Vegetable
Nature
;
and
mark
,
what
I
say
concerning
this
,
will
be
applicable
with
some
variation
to
the
Brutes
and
Fish
.
We
have
three
sorts
of
Vegetables
here
described
,
1.
Some
that
seem
to
be
of
the
lowest
rank
,
and
such
as
we
do
find
oftentimes
sponte
orta
,
the
Grass
.
2.
Those
Herbs
that
are
of
a
more
perfect
nature
,
which
as
they
bear
Seed
,
so
they
do
not
usually
arise
but
by
it
.
3.
Trees
bearing
Fruit
and
Seed
,
being
the
nobler
sort
of
Trees
;
but
this
includes
all
kind
of
Vegetables
,
as
well
Trees
that
bear
not
Fruit
or
Seed
,
as
those
which
do
.
In
the
production
of
these
Vegetables
,
these
things
are
observable
:
1.
The
Supreme
Efficient
,
the
Word
of
Command
of
the
Divine
Will
was
that
which
was
the
Supreme
productive
Efficient
.
2.
The
subordinate
Instrument
[
germinet
terra
]
wherein
we
have
these
two
great
Truths
delivered
,
1.
That
the
Earth
yielded
the
Matter
of
Vegetables
.
2.
That
the
Earth
was
now
impregnated
to
be
an
active
Instrument
to
this
production
,
and
concurred
therein
,
at
least
instrumentally
,
with
the
Supreme
Efficient
,
and
that
Activity
that
was
in
the
Earth
did
not
arise
meerly
from
the
Matter
,
for
that
in
the
beginning
was
purely
passive
,
but
1.
by
the
Fecundating
Principle
,
the
Spirit
of
God
moving
upon
the
Face
of
the
Chaotick
Matter
;
2.
by
the
powerful
Energy
of
the
Fiery
and
Luminous
Principle
,
that
partly
resided
in
the
Earth
,
partly
incompassed
it
;
3.
but
principally
by
the
Efficacy
of
the
Word
of
the
Divine
Command
,
which
was
no
other
but
the
determination
of
His
Efficacious
Will.
3.
But
though
the
more
solid
Matter
of
these
Vegetable
Productions
was
the
Earth
,
yet
it
was
the
Earth
conjoined
with
that
vigorous
Fire
,
which
was
mingled
with
that
active
Air
or
Aether
that
was
interspersed
in
it
,
and
that
fruitful
Water
which
remained
conjoined
with
it
.
4.
That
this
Production
was
not
by
any
formed
antecedent
Seed
dispersed
in
it
,
but
immediately
,
the
Vegetable
Individuals
were
antecedent
to
any
Semina
that
might
be
productive
of
it
;
and
according
to
the
true
Method
of
Existence
of
Things
in
their
first
Origination
,
the
Herb
and
Tree
were
the
Cause
,
the
Original
of
the
Seed
,
the
Seed
was
not
the
Original
of
the
Herb
or
Tree
,
though
in
the
secondary
production
by
generation
the
Semen
precedes
the
thing
generated
,
according
to
the
Order
settled
after
the
first
production
of
things
,
which
doth
reasonably
solve
the
Dispute
of
Plutarch
,
Whether
the
Hen
were
before
the
Egg
,
or
the
Egg
before
the
Hen
?
And
as
the
Supposition
,
that
the
first
Principle
in
the
Origination
,
either
of
Vegetables
or
Sensitives
,
to
be
ex
praeexistente
semine
seems
incongruous
and
unreasonable
,
I
mean
as
to
perfect
Vegetables
or
Animals
,
so
it
is
idle
and
needless
:
For
certainly
the
same
Infinite
Power
,
that
could
form
a
Semen
univocum
,
to
be
the
immediate
Principle
of
an
Animal
or
Vegetable
,
in
the
primordial
Origination
of
them
,
could
with
equal
facility
form
perfect
Individuals
of
the
several
Species
,
and
endue
them
with
a
prolifick
power
of
propagation
of
their
kinds
,
by
seminal
Principles
decised
from
them
;
and
no
lesser
Power
and
Wisdom
was
required
to
mold
up
a
specifical
operative
Semen
,
than
to
frame
the
Individual
or
Species
to
be
produced
by
it
.
5.
The
Supreme
Power
of
the
Great
Efficient
of
Vegetables
,
as
well
as
Animals
,
was
seen
in
this
,
in
that
it
determined
their
Species
,
which
,
Matter
alone
,
nor
any
Universal
Cause
purely
natural
,
could
never
have
done
,
in
respect
of
their
universal
common
indeterminate
Nature
,
which
could
never
fix
nor
settle
in
any
determinate
specifick
production
.
Therefore
,
in
that
the
Individuals
of
Vegetables
,
Fish
,
Fruits
,
and
Birds
,
as
well
as
Men
,
were
made
after
their
kinds
,
it
ascertains
us
,
that
this
Origination
of
things
was
by
a
Wise
,
Free
,
Intelligent
Being
,
full
of
Power
and
Wisdom
,
acting
secundum
intentionem
electionem
,
&
voluntatem
.
6.
By
virtue
of
this
Divine
Intention
,
Ordination
,
and
Command
,
these
three
things
were
settled
touching
Vegetable
Natures
,
(
which
is
also
true
concerning
Animals
,
as
to
the
two
latter
of
them
at
least
)
1.
The
Earth
was
endued
with
prolifick
vital
Energy
,
whereby
it
was
enabled
with
the
vigorous
assistance
of
the
Fiery
Nature
included
in
it
,
and
accompanying
it
,
to
put
out
many
spontaneous
productions
of
some
ordinary
Vegetables
,
and
probably
of
some
Insects
,
and
to
exhibit
a
succus
nutritionis
to
support
all
kind
of
Vegetables
and
many
Animals
in
their
vital
existence
,
2.
The
Individuals
of
Vegetables
of
all
sorts
,
as
also
of
Animals
,
Fishes
,
Fowls
,
Insects
,
and
Man
,
were
in
a
moment
of
time
produced
in
their
full
and
perfect
complement
,
laden
with
their
Fruit
and
Seed
,
without
ruining
the
natural
gradual
process
of
Maturation
,
which
was
to
ensue
in
the
course
of
future
Generations
;
and
this
could
not
be
done
,
either
by
force
of
any
natural
fecundity
that
was
then
in
the
Earth
,
or
the
bare
strength
of
the
formed
natural
accommodation
of
Light
or
Heat
;
for
though
it
be
true
,
that
the
natural
fecundity
and
heat
of
some
Climates
,
and
also
artificial
fecundations
of
Matter
,
may
conduce
much
to
the
acceleration
of
Maturity
,
yet
it
is
hot
imaginable
,
that
these
could
be
ripened
into
the
full
growth
and
burden
of
Fruit
in
the
period
of
a
Day
,
but
by
virtue
of
a
supernatural
Efficient
and
Power
,
namely
,
the
Energy
of
the
Divine
Command
,
[
Germinet
terra
,
&c.
]
3.
The
third
admirable
Demonstration
of
the
Immediateness
of
the
Divine
Power
,
Wisdom
,
and
Ordination
,
is
this
,
That
Vegetables
,
as
also
Animals
and
Mankind
,
were
endued
with
a
Power
,
Faculty
,
and
a
certain
Law
fixed
and
radicated
in
them
,
to
transmit
their
specifical
Nature
to
succeeding
Individuals
by
propagation
and
seminal
traduction
,
whereby
their
Species
might
be
preserved
,
and
this
was
done
by
force
of
the
Divine
Institution
and
Benediction
;
the
Vegetables
were
produced
with
their
various
Semina
in
them
,
ready
formed
for
their
several
specifical
productions
,
in
their
full
and
perfect
stature
,
quasi
per
saltum
,
and
endued
with
a
prolifick
power
of
multiplication
of
their
kind
,
by
virtue
of
that
Soveraign
Institution
and
Commission
[
Be
fruitful
and
multiply
,
and
replenish
the
Earth
,
]
Gen.
1.22
,
28.
2.
I
come
now
to
the
Fourth
Days
Work
,
Verse
14
,
15
,
16
,
[
And
God
made
two
great
Lights
,
the
greater
Light
to
rule
the
Day
,
and
the
lesser
to
rule
the
Night
,
and
he
made
the
Stars
also
.
]
.
It
is
true
what
I
before
observed
,
that
first
Matter
of
all
things
corporeal
was
made
,
and
this
only
was
properly
Creation
or
making
out
of
nothing
,
and
all
corporeal
things
,
that
were
made
within
the
compass
of
the
Six
Days
,
was
Creation
only
per
analogiam
,
for
it
was
only
separation
and
distribution
of
that
Matter
which
before
existed
in
the
Materia
Chaotica
,
or
else
an
elevation
or
rectification
of
some
parts
of
that
Matter
,
or
a
composition
out
of
it
or
of
some
parts
of
it
;
it
was
effectio
or
creatio
secunda
,
not
creatio
prima
;
and
though
the
Word
[
Create
]
be
applied
to
some
things
that
were
thus
effected
,
as
Vers.
21.
yet
it
is
not
purely
creatio
prima
,
or
ex
nihilo
,
but
creatio
secunda
ex
praeexistente
materia
.
Now
,
What
was
the
Matter
of
these
Heavenly
Bodies
,
the
Sun
,
the
Moon
,
the
Stars
,
for
in
this
Fourth
Day
all
the
Matter
of
the
Chaos
was
before
distributed
into
these
four
Simpler
Natures
,
Light
or
Fire
,
Air
or
Aether
,
Water
,
and
Earth
?
The
first
Matter
of
these
Heavenly
Luminaries
therefore
was
the
common
Chaotica
materia
;
but
the
Materia
proxima
out
of
which
they
seem
to
be
constituted
,
were
principally
those
two
great
Natures
which
were
separated
from
the
Chaos
the
first
day
,
viz.
The
Fiery
Nature
imbodied
in
a
suitable
Vehicle
,
and
the
second
day
the
Aether
or
Aery
part
:
these
two
great
Integrals
of
the
first
Universe
were
far
greater
than
all
the
rest
of
the
Chaotick
Matter
,
and
therefore
might
very
well
subminister
the
principal
and
predominant
Matter
for
those
great
and
vast
Luminaries
the
fixed
Stars
,
the
most
whereof
are
far
greater
than
the
Globe
of
Earth
and
Water
:
But
to
the
Constitution
of
the
Planetary
Bodies
,
which
seem
to
be
more
gross
than
the
Stars
,
there
was
a
greater
proportion
of
more
gross
and
feculent
Matter
added
to
the
Fiery
and
Aerial
Particles
in
their
coagulation
,
though
in
some
of
them
more
,
in
some
less
,
according
to
the
various
degrees
of
subtilty
and
grosness
of
their
constitution
.
And
these
goodly
Bodies
being
formed
and
molded
,
it
should
seem
that
that
great
and
mighty
flaming
Light
which
was
made
or
produced
the
first
day
;
and
for
the
two
ensuing
days
had
rolled
about
the
rest
of
the
Chaotick
Mass
,
was
by
the
Glorious
God
distributed
into
those
several
Heavenly
Vessels
of
the
Sun
and
Stars
,
who
succeeded
unto
,
and
as
it
were
inherited
that
primitive
Light
now
divided
among
them
,
according
to
their
several
measures
and
uses
.
For
although
the
Almighty
Wisdom
and
Power
could
have
made
all
this
Fabrick
of
the
World
in
its
full
complement
and
perfection
in
one
moment
,
and
although
he
produced
and
perfected
Vegetables
,
Brutes
,
and
Man
in
one
moment
,
without
the
gradual
procedures
through
those
several
stations
and
degrees
which
Nature
now
observeth
;
and
so
he
could
have
done
in
the
production
of
all
other
the
Integrals
of
the
Universe
;
yet
he
seems
in
some
parts
of
this
Processus
formativus
of
the
Universe
to
use
sometimes
such
Methods
,
Means
,
and
Instruments
,
and
such
Times
,
Periods
,
and
Orders
as
might
seem
to
bear
in
some
measure
a
congruity
to
a
Natural
Procedure
;
thus
he
used
that
Motion
or
Agitation
of
the
Spirit
for
the
ripening
and
influencing
of
the
vast
Mass
;
he
first
begins
with
the
production
of
those
more
simple
constituent
Particles
of
Matter
which
might
yield
Matter
suited
and
prepared
to
Mixt
Natures
.
And
it
is
not
unreasonable
for
us
to
think
that
this
great
flaming
Light
in
the
first
three
days
of
the
Creation
was
used
as
a
most
suitable
Instrument
for
the
Rarefaction
,
Digestion
,
Separation
,
and
Distribution
of
the
remaining
part
of
the
Chaotical
Matter
in
those
greater
Agitations
that
it
had
in
the
production
of
the
Aether
,
the
separation
of
the
Water
,
and
the
arefaction
of
the
Earth
;
which
Processes
required
a
more
severe
and
violent
,
active
Instrument
than
was
necessary
,
or
indeed
suitable
to
those
smaller
Mutations
which
were
after
made
;
and
probably
if
that
piercing
and
great
Lucid
Nature
had
continued
its
Revolutions
about
the
World
,
it
would
have
been
too
strong
and
violent
either
to
the
production
,
or
conservation
of
those
Animals
and
Mankind
that
were
now
to
be
produced
.
And
so
the
diffused
Light
that
circulated
about
the
Universe
,
is
now
this
fourth
day
distributed
into
these
several
Heavenly
Bodies
;
1.
Because
now
its
use
in
that
former
state
and
method
of
its
existence
ceased
.
2.
It
was
now
for
the
use
of
the
Universe
to
have
it
distributed
and
ordered
into
those
several
Vessels
,
the
Sun
and
Stars
,
that
might
with
a
gentler
and
better
regulated
Heat
and
Motion
influence
the
World
.
3.
It
was
now
more
for
the
Beauty
,
Order
,
and
Ornament
of
the
Universe
,
for
the
Glory
and
Honour
of
the
Divine
Wisdom
,
Power
,
and
Goodness
to
distribute
this
Light
into
several
Vessels
,
and
according
to
various
measures
and
proportions
,
and
accommodated
with
several
Motions
;
than
to
keep
it
in
one
vast
and
terrible
Body
circulating
the
Universe
,
which
unrefracted
might
have
been
too
penetrating
and
violent
to
the
other
parts
of
Nature
.
And
this
seems
to
be
the
Method
of
the
Origination
of
the
Heavenly
Bodies
:
For
though
the
firt
Verse
tells
us
,
that
In
the
beginning
God
made
the
heavens
and
the
earth
,
we
have
no
reason
to
suppose
that
the
Etherial
Bodies
and
the
Heavenly
Luminaries
were
completed
in
the
moment
of
Time
,
(
whatever
may
be
conjectured
touching
the
Coelum
Empyraeum
;
)
for
it
is
evident
that
Light
the
first-born
of
the
Universe
was
not
made
till
the
first
day
;
the
Expansum
or
Aether
till
the
second
day
;
nor
the
Heavenly
Host
,
the
Planetary
and
Fixed
Stars
till
the
fourth
day
.
I
shall
not
here
contend
much
touching
the
System
of
the
Universe
,
whether
the
Earth
be
the
Center
thereof
,
or
the
Sun
,
whether
it
consist
of
so
many
several
Systems
or
Vortices
,
whether
every
Fixed
Star
hath
its
Vortex
,
and
the
Sun
the
Center
of
the
Planetary
Vortex
;
only
thus
much
I
shall
say
,
1.
That
this
Diving
Hypothesis
delivered
to
us
by
the
hand
of
Moses
seems
wholly
to
contradict
the
Supposition
of
Solid
Orbs
,
and
strongly
concludes
that
the
Heavenly
Bodies
are
moved
in
liquido
Aethere
.
2.
It
seems
rather
to
countenance
that
System
of
the
Universe
that
supposeth
the
Earth
to
be
the
common
Center
thereof
,
than
〈◊〉
the
imaginary
Hypothesis
of
Copernicus
,
Galileus
,
Kepler
,
or
Des
Cartes
.
3.
That
it
utterly
contradicts
the
Hypothesis
of
Aristotle
and
Ocellus
,
and
the
Pythagoreans
touching
the
Eternity
of
the
World
,
or
of
the
Heavens
;
and
likewise
the
Fiction
of
Democritus
and
Epicurus
of
the
casual
Coalition
of
the
Universe
by
the
motion
or
interfering
of
Atoms
.
3.
I
come
to
consider
of
the
Fifth
Days
Work
,
touching
the
production
of
Fish
and
Fowls
;
Vers.
20.
And
God
said
,
Let
the
waters
bring
forth
abundantly
the
moving
creature
that
hath
life
,
and
fowl
that
may
fly
above
the
earth
in
the
open
firmament
of
heaven
;
and
God
created
great
whales
,
and
every
living
creature
that
moveth
,
which
the
waters
brought
forth
abundantly
after
their
kind
and
every
winged
fowl
after
its
kind
;
and
God
saw
that
it
was
good
.
The
great
Engin
of
the
Heavenly
Bodies
being
now
constituted
in
that
excellent
state
and
order
for
the
use
and
conservation
of
animal
Life
,
God
Almighty
proceedeth
in
a
most
exquisite
order
for
the
production
of
Animals
;
and
because
the
Waters
were
in
themselves
a
more
ductile
,
and
possibly
a
more
fertil
Body
than
the
Earth
;
and
also
,
because
caeteris
paribus
,
the
Fowls
and
Fishes
are
not
of
an
equal
perfection
in
their
natures
to
the
Brutes
or
Terrestrial
Animals
;
for
these
have
certainly
a
more
digested
constitution
,
greater
variety
and
curiosity
in
their
bodily
texture
,
and
a
higher
Spirit
and
Soul
,
of
nobler
Instincts
,
and
more
capable
of
Discipline
than
the
Fowl
or
Fishes
.
Therefore
,
as
the
production
of
Vegetables
anteceded
the
production
of
Animals
;
so
the
production
of
Animals
aquatil
and
volatil
preceded
the
production
of
terrestrial
Animals
.
What
may
else
be
said
in
relation
to
this
Days
Work
,
I
shall
deliver
in
the
Consideration
of
the
next
first
Part
of
the
sixth
Days
Work
.
Therefore
,
4.
The
first
Part
of
the
sixth
Days
Work
comprized
the
production
of
Terrestrial
Animals
;
Vers.
24.
And
God
said
,
Let
the
earth
bring
forth
the
living
creature
after
his
kind
,
and
cattel
,
and
every
creeping
thing
and
beast
of
the
earth
after
his
kind
;
and
it
was
so
.
The
Reasons
why
Terrestrial
Animals
had
their
production
after
the
Fowls
and
Fishes
,
have
been
partly
before
intimated
,
and
shall
be
here
somewhat
farther
considered
:
And
they
are
these
,
1.
Although
Almighty
God
be
not
bound
or
straitned
in
his
Operation
to
the
sequaciousness
of
the
Matter
,
yet
it
is
not
improper
for
us
to
suppose
that
he
may
pursue
the
Laws
of
his
own
making
,
where
it
consists
with
his
design
and
intention
:
The
production
of
Vegetables
by
the
Earth
was
indeed
earlier
;
but
then
the
energy
of
his
Instrument
the
Light
,
perchance
was
stronger
than
after
the
distribution
thereof
into
the
Receptacles
of
the
Heavenly
Luminaries
.
2.
Ad
plurimum
,
the
nature
of
Terrestrial
Animals
was
a
more
refined
nature
than
that
of
Fowls
and
Fishes
,
and
therefore
as
the
Matter
might
reasonably
expect
a
longer
mora
for
its
Concoction
,
so
the
Method
of
Creation
,
caeteris
paribus
,
proceeded
from
the
less
elaborate
Integrals
of
Mixt
Bodies
to
the
more
elaborate
,
concluding
with
Man
.
And
this
preference
of
the
Brutes
above
Fowls
and
Fishes
,
appears
1.
In
the
manner
of
their
natural
procreation
,
the
Brutes
being
ad
plurimum
vivipara
,
the
others
arising
ad
plurimum
ex
ovo
.
2.
In
the
great
variety
of
their
bodily
composure
;
the
texture
of
the
Bodies
of
Brutes
being
far
more
curious
,
and
fuller
of
variety
than
others
.
3.
Ad
plurimum
,
the
animal
Faculties
of
the
brutal
Soul
are
far
more
perfect
than
those
of
others
,
their
Phantasies
and
Memories
refined
,
they
have
greater
and
more
lively
Images
of
Reason
,
and
more
capable
of
Discipline
than
either
Fowls
or
Fishes
.
Now
touching
the
production
of
Animals
,
whether
Terrestrial
,
Aquatil
,
or
Volatil
,
we
may
observe
that
they
are
in
the
ordinary
course
of
Nature
of
two
kinds
:
Some
,
which
arise
among
us
no
otherwise
,
nor
in
any
other
manner
than
ex
semine
,
which
we
usually
call
perfect
Animals
,
and
arising
by
univocal
generation
;
others
there
are
that
be
imperfect
,
arising
spontaneously
in
the
Earth
,
Air
,
and
Water
,
as
Worms
,
Flies
,
and
some
sort
of
small
Fishes
and
watry
Insects
.
This
being
premised
,
I
shall
now
set
down
some
Suppositions
which
seem
to
me
truly
to
explicate
the
production
of
these
Animals
,
which
are
these
that
follow
.
1.
Although
the
predominat
Matter
in
the
constitution
of
Fowls
and
Fishes
were
Water
,
and
in
the
constitution
of
Terrestrial
Animals
were
Earth
;
yet
that
Water
nor
that
Earth
were
not
simply
such
,
but
were
mixed
and
impregnated
with
the
other
Elementary
Principles
.
2.
That
all
the
Species
of
perfect
Animals
of
all
kinds
were
constituted
in
their
several
Sexes
in
the
fifth
and
sixth
day
of
the
Creation
,
but
yet
we
must
not
think
that
all
those
kinds
which
we
now
see
were
at
first
created
,
but
only
those
primitive
and
radical
Species
:
How
many
sorts
of
Animals
do
we
now
see
,
that
yet
possibly
are
not
of
the
same
Species
,
but
have
accidental
diversifications
,
as
we
may
observe
in
the
several
Shapes
and
Bodies
of
Dogs
,
Sheep
,
Pyes
,
Parots
?
which
possibly
at
first
were
not
so
diversified
;
some
variation
of
the
same
Species
happen
by
mixt
Coition
,
some
by
diversity
of
Climates
,
and
other
accidents
.
3.
That
the
first
Individuals
in
their
distinction
of
Sexes
were
not
produced
according
to
those
Methods
of
Nature
which
they
now
hold
,
nor
ex
aliquo
praeexistente
semine
,
but
by
the
immediate
efficiency
of
Almighty
God
,
out
of
the
Matter
prepared
or
designed
for
their
Constitution
.
4.
That
they
were
made
in
the
first
instant
of
their
Constitution
in
the
full
perfection
and
complement
and
stature
of
their
individual
and
specifical
nature
,
and
did
not
gradually
increase
according
to
the
procedure
of
animal
augmentation
at
this
day
:
and
the
reason
is
,
because
those
gradual
augmentations
arise
from
the
Seminal
Principle
which
gradually
expands
it self
to
the
full
growth
;
but
here
they
arose
not
from
any
such
Seminal
Principle
,
but
the
Hen
was
before
the
Egg.
5.
There
was
no
mean
portion
of
Time
between
their
Formation
and
Animation
,
but
both
were
together
,
they
were
living
Beings
,
and
living
Souls
,
and
living
Creatures
as
soon
as
they
were
formed
.
6.
That
consequently
the
Formation
of
the
Body
of
these
Animals
was
not
as
now
it
is
,
by
the
Formative
Power
of
the
Soul
,
which
must
needs
be
gradual
and
successive
,
as
we
see
it
is
,
and
must
be
at
this
day
in
all
natural
Generations
;
but
the
Formation
and
Information
of
them
was
by
virtue
of
the
immediate
Fiat
,
Determination
,
or
Ordination
of
the
Divine
Will.
7.
That
in
their
Origination
,
the
Species
of
these
Animals
were
determined
neither
from
the
Matter
,
nor
from
the
universal
Cause
,
the
Celestial
Heat
;
but
by
the
Divine
Intention
and
Ordination
.
8.
That
by
the
same
Divine
Ordination
and
Intention
,
the
Faculties
specifically
belonging
to
every
Individual
were
annexed
and
alligated
to
it
,
especially
the
power
,
conficiendi
semen
prolificum
,
&
speciei
propagandae
ex
mutua
utriusque
fexus
conjunctione
.
9.
That
although
by
the
Divine
Power
and
Ordination
all
these
perfect
Animals
did
arise
from
the
Earth
,
yet
that
Prolifick
Power
of
propagating
of
them
was
never
delegated
or
committed
to
the
Earth
,
or
any
〈◊〉
other
Casual
or
Natural
Cause
;
but
only
to
the
Seminal
Nature
,
derived
from
their
Individuals
,
and
disposed
according
to
that
Law
of
propagation
of
their
kind
,
alligated
as
before
to
their
specifical
and
individual
nature
.
And
therefore
it
its
perfectly
impossible
that
any
of
these
perfect
Animals
can
be
casually
,
or
naturally
,
or
accidentally
produced
by
any
Preparation
of
Matter
,
or
by
any
Influence
of
the
Heavens
,
without
the
miraculous
interposition
of
Almighty
Power
;
because
the
Earth
,
or
those
Influences
have
not
this
power
concredited
to
them
,
but
their
production
is
irresistibly
alligated
to
the
Semen
innatum
and
conjunction
of
Sexes
;
the
Earth
can
as
naturally
produce
a
Sun
or
a
Star
,
as
it
can
a
Man
,
or
a
perfect
Animal
.
10.
Whether
those
imperfect
or
equivocal
Animals
were
created
or
no
,
it
is
not
altogether
clear
;
,
possibly
some
might
be
then
produced
,
whose
kinds
were
likewise
producible
spontaneously
after
;
but
it
seems
beyond
contradiction
that
all
were
not
.
11.
As
by
virtue
of
that
general
Commission
or
intrinsick
Prolifick
Power
given
to
the
Earth
to
produce
spontaneous
Herbs
,
as
Grass
,
&c.
it
doth
naturally
produce
such
Herbs
;
so
by
virtue
of
that
common
Commission
given
by
Almighty
God
to
the
Earth
and
Water
,
and
to
that
Spirit
of
Nature
diffused
in
it
,
it
doth
naturally
produce
those
equivocal
insect
Animals
which
arise
out
of
them
.
The
same
Law
of
the
Creator
that
hath
eternally
excluded
,
or
rather
not
committed
to
the
Earth
or
Water
the
power
of
producing
perfect
Animals
,
hath
given
and
committed
to
them
by
concurrence
of
that
Vital
Heat
of
the
Sun
and
the
common
Spirit
of
Nature
residing
in
them
,
a
Productive
Power
of
some
equivocal
insect
Animals
in
Matter
fitly
prepared
.
Touching
therefore
the
Origination
of
Insects
I
shall
declare
my
thoughts
as
followeth
;
1.
That
by
virtue
of
the
Divine
Fiat
the
Earth
at
first
did
produce
some
Individuals
of
several
kinds
,
which
is
imported
under
the
words
[
Every
creeping
thing
after
its
kind
.
]
2.
That
as
I
have
before
shewn
,
the
greatest
part
of
the
Insects
that
are
commonly
produced
,
and
seem
to
be
spontaneous
productions
,
are
yet
the
univocal
and
seminal
productions
of
Insects
of
the
same
kind
.
3.
That
yet
it
is
a
certain
Truth
,
that
some
Insects
are
,
and
have
an
Origination
since
the
first
Creation
without
any
formal
,
univocal
,
seminal
production
;
some
out
of
Putrefaction
,
some
out
of
Vegetables
,
some
by
very
strength
and
fracedo
of
the
Earth
and
Waters
quickned
by
the
vigorous
Heat
of
the
Sun
,
which
infuseth
into
some
Particles
of
Matter
well
prepared
and
digested
a
kind
of
Vital
and
Seminal
Principle
.
Some
have
thought
the
very
Sun
and
Earth
are
endued
with
a
Vital
,
yea
and
with
a
kind
of
Sensitive
Nature
,
and
thereby
enabled
as
it
were
to
spin
some
prepared
Matter
into
vital
and
sentient
Semina
for
those
insect
Animals
:
But
we
shall
not
need
to
trouble
our selves
with
that
incertain
Speculation
;
we
are
sure
that
the
greatest
part
of
the
Superficies
of
the
Earth
being
daily
and
hourly
impregnated
with
the
corrupted
and
dissolved
Particles
of
Vegetables
and
Animals
,
is
at
least
highly
prepared
for
the
spontaneous
production
of
Insects
and
Vegetables
of
some
kinds
;
and
the
benevolent
Heat
of
the
Sun
hath
a
great
influence
thereupon
to
be
the
Instrument
of
Almighty
God
in
these
Productions
:
but
it
is
his
Sovereign
Institution
that
committed
to
the
Sun
,
the
Earth
,
and
the
Waters
and
their
Particles
to
produce
some
insect
Animals
,
and
therefore
they
produce
them
,
as
Worms
,
Flies
,
Frogs
;
but
he
hath
not
concredited
or
committed
to
them
that
primitive
Productive
Power
of
perfect
Animals
,
nay
not
of
some
noble
Vegetables
,
fine
praeexistente
semine
univoco
.
Thus
we
have
considered
the
History
of
the
Worlds
production
,
and
the
reasonableness
thereof
.
Now
to
the
production
of
Terrestrial
Animals
,
(
for
of
the
Creation
of
Man
I
shall
speak
in
the
next
Chapter
.
)
It
is
true
that
there
are
two
sorts
of
natural
Integrals
whose
History
is
here
omitted
,
and
yet
that
omission
not
without
great
reason
;
because
it
seems
their
production
was
in
a
manner
accidental
and
spontaneous
,
depending
upon
the
various
mixture
of
Materials
formerly
created
,
namely
,
Meteors
and
Minerals
:
the
former
consummated
in
the
Aery
Region
by
the
apposition
and
mixture
of
divers
Excretions
and
Exhalations
of
the
other
parts
of
Nature
;
for
we
neither
find
,
nor
have
any
cause
to
look
for
Clouds
,
Comets
,
or
Meteors
in
the
compass
of
the
first
six
Days
.
The
latter
seem
to
be
Concretions
and
Digestions
in
the
Bowels
of
the
Earth
,
either
altogether
or
for
the
most
part
begun
and
perfected
after
the
Six
Days
Work
,
by
the
energy
of
the
external
,
and
Celestial
,
and
internal
,
and
connatural
Fire
and
Heat
.
Some
Jews
and
Cabalists
there
have
been
that
have
supposed
those
six
Days
to
be
of
different
length
and
extent
from
these
Natural
we
are
acquainted
with
,
and
that
those
six
Days
,
especially
the
three
first
and
three
last
thereof
,
differed
exceedingly
one
from
another
,
and
that
as
the
three
last
were
of
a
far
greater
length
and
extension
than
our
ordinary
day
or
night
;
so
the
three
former
were
exceedingly
larger
than
the
three
latter
of
the
six
,
and
the
computation
of
the
whole
by
Six
Days
was
only
by
a
kind
of
Analogical
Expression
to
give
Mankind
a
distinction
of
the
Order
of
Production
;
and
they
suppose
,
1.
That
the
Divine
Author
by
this
distribution
of
Days
did
not
intend
any
determinate
portion
of
Time
,
much
less
days
or
times
conformable
to
the
length
of
our
days
,
but
certain
Mysterious
Numbers
of
Times
;
and
therefore
Philo
Judaeus
in
his
first
Book
Allegoriarum
Legis
,
tells
us
,
Rusticanae
simplicitatis
est
putare
sex
diebus
aut
aliquo
certo
tempore
mundum
conditum
,
complevit
sexto
die
opera
,
intelligere
non
debes
de
diebus
aliquot
,
sed
de
senario
perfecto
numero
;
and
then
takes
a
great
deal
of
pains
in
illustrating
the
Mystery
of
that
Number
.
2.
Because
they
would
willingly
introduce
a
kind
of
natural
production
of
things
according
to
a
natural
method
,
and
gradual
and
successive
procedure
,
without
the
Supposition
of
an
immediate
concurrence
or
interposition
of
a
Supernatural
Influx
or
Causation
;
and
therefore
because
the
separation
of
Light
,
the
first
Days
Work
,
naturally
required
a
great
time
;
as
also
the
rarefaction
and
separation
of
the
Expansum
,
the
separation
of
the
Bodies
of
Earth
and
Water
,
and
likewise
the
maturation
and
production
of
Vegetables
out
of
it
might
require
a
longer
time
than
some
of
the
subsequent
days
Works
,
therefore
the
three
first
days
were
much
longer
than
those
that
follow
:
And
again
,
since
each
of
these
great
Works
attributed
to
the
three
latter
days
were
great
Works
,
required
great
digestion
,
and
separation
,
and
maturation
of
the
Matter
for
the
Heavenly
Bodies
;
as
also
for
the
maturation
of
living
Animals
,
and
their
production
:
that
even
those
days
might
be
conceived
of
a
dimension
or
computation
much
larger
than
our
Days
,
and
possibly
than
our
Months
,
or
Years
,
or
Ages
.
But
these
seem
to
be
vain
Conjectures
,
introduced
meerly
to
exclude
an
intermixture
of
a
supernatural
concurrence
in
the
speedy
production
and
formation
of
things
,
and
not
warranted
by
the
Holy
History
,
but
contradicting
it
:
For
we
have
no
reason
to
imagin
that
the
sixth
day
was
of
any
other
dimension
than
the
seventh
day
,
wherein
God
Almighty
rested
;
nor
the
fifth
any
longer
than
the
sixth
;
neither
was
it
at
all
necessary
the
days
should
be
protracted
to
that
length
of
time
for
two
Reasons
:
1.
Because
if
we
should
be
so
vain
as
to
suppose
a
long
process
,
somewhat
sutable
to
what
we
now
see
in
Nature
,
for
the
separation
,
disposition
,
and
production
of
the
Six
Days
Work
;
yet
certainly
there
was
a
time
intervening
between
the
first
Creation
of
the
Materia
Chaotica
and
the
very
inception
of
its
complement
into
that
Order
that
the
Six
Days
Work
exhibit
to
us
;
and
although
that
time
is
not
determinately
set
down
,
yet
we
may
justly
think
it
a
long
time
:
And
again
,
in
that
long
interval
there
was
a
powerful
Agent
subacting
,
disposing
,
and
influencing
the
Massa
Chaotica
,
expressed
by
the
Spirit
of
God
moving
upon
the
face
of
the
Waters
;
whereby
if
it
were
necessary
to
have
such
a
preparatory
process
towards
the
formation
of
the
World
antecedent
to
such
formation
,
it
was
not
wanting
here
,
and
every
Particle
might
thereby
be
so
ripened
and
prepared
that
they
might
successively
give
their
apparences
in
those
portions
of
time
wherein
they
are
ranged
by
the
Sacred
History
.
2.
Although
in
the
Creation
of
the
World
and
the
Integrals
thereof
,
Almighty
God
seemed
something
to
conform
to
the
reasonable
Order
of
Causes
sutable
or
congruous
to
Effects
,
and
did
not
put
forth
such
an
immediate
Activity
in
the
Production
of
things
as
he
did
in
their
first
Creation
;
this
being
done
in
an
instant
,
that
successively
,
gradually
,
and
yet
per
moram
:
Yet
he
was
not
bound
to
observe
all
the
Ceremonies
and
Formalities
of
Natural
Effects
;
neither
did
he
,
but
by
his
own
immediate
Power
gave
a
greater
expedition
to
the
first
production
of
things
,
than
that
which
he
instituted
for
the
standing
,
fixed
,
and
ordinary
Method
of
future
production
and
maturation
of
things
to
be
generated
after
their
first
Origination
:
And
as
it
was
impossible
without
the
apposition
of
a
Supernatural
Being
and
Causation
,
that
the
Matter
of
things
should
be
created
out
of
nothing
;
or
being
so
created
,
could
without
the
Operation
of
a
Supernatural
Intelligent
Being
raise
it self
up
to
the
admirable
Fabrick
wherein
it
was
finally
perfected
;
so
it
is
not
reasonable
to
deny
to
such
a
Supreme
,
Supernatural
,
and
Infinite
Power
an
effectual
maturation
and
compleating
of
things
in
those
portions
and
orders
of
times
that
best
pleased
him
,
and
which
his
Wisdom
judged
most
agreeable
to
his
Works
and
Ends.
We
find
every
Command
of
the
Divine
Will
in
the
Creation
of
things
answered
by
an
immediate
obsequium
in
the
created
Matter
:
If
He
say
,
Let
there
be
Light
;
Let
the
Waters
be
gathered
into
one
place
;
Let
the
Earth
bring
forth
,
&c.
the
obsequious
Matter
presently
answered
the
Command
with
a
Fuit
ita
,
It
was
so
.
Not
as
if
there
were
any
Vocal
Command
given
out
to
the
Matter
,
but
the
secret
Command
and
Determination
of
the
Divine
Will
governed
the
Matter
into
an
immediate
conformable
Production
,
according
to
the
Idea
residing
in
the
Divine
Understanding
;
He
spake
and
it
was
done
,
be
commanded
and
it
stood
fast
.
This
best
became
the
Majesty
and
Sovereignty
of
the
Lord
of
all
things
.
CAP.
III.
Concerning
the
Production
and
Formation
of
Man
.
HAving
taken
the
former
brief
Survey
of
the
History
of
the
Creation
and
Formation
of
the
rest
of
the
Universe
,
I
shall
now
proceed
to
what
I
principally
intended
in
the
discussion
of
that
History
,
namely
,
the
Formation
of
Mankind
,
Gen.
1.26
.
And
God
said
,
Let
us
make
Man
in
our
own
image
,
after
our
likeness
,
and
let
him
have
dominion
over
the
fish
of
the
sea
,
and
over
the
fowl
of
the
air
;
and
over
all
the
earth
,
and
over
every
creeping
thing
that
creepeth
upon
the
earth
;
so
God
made
man
in
his
own
image
,
in
the
image
of
God
created
he
him
,
male
and
female
created
he
them
;
and
God
blessed
them
,
and
said
unto
them
,
Be
fruitful
and
multiply
,
and
replenish
the
earth
and
subdue
it
,
and
have
dominion
over
the
fishes
.
Touching
the
Creation
of
Man
I
shall
observe
these
things
.
1.
The
Efficient
of
this
first
Production
of
Mankind
was
Almighty
God
,
by
the
counsel
and
determination
of
his
own
Will
:
The
Creation
of
Man
is
ushered
in
with
a
Prologue
unlike
the
Creation
of
other
things
,
viz.
by
a
kind
of
deliberation
;
not
as
if
the
Divine
Wisdom
stood
in
need
of
counsel
,
advice
,
or
concurrence
of
others
,
or
of
a
mora
deliberativa
with
himself
;
for
known
unto
him
were
all
his
Works
from
the
beginning
,
and
by
one
simple
,
instantaneous
,
and
indivisible
Act
he
foresees
what
is
fit
to
be
done
,
and
judgeth
and
determineth
the
same
:
but
it
is
added
as
a
Mark
of
Attention
,
and
an
Elogy
of
Prelation
of
this
Work
of
the
Creation
of
Mankind
above
the
rest
of
the
visible
Creatures
.
Some
of
the
Ancients
have
thought
this
Deliberation
was
real
,
and
to
have
been
made
with
the
superior
World
of
Heavenly
Intelligences
;
Nec
(
si
fas
sit
ita
loqui
)
Deus
quicquam
fecerit
,
donec
illud
expenderit
in
familia
superiori
:
and
it
should
seem
that
the
Opinion
of
Plato
in
his
Timaeus
,
That
Almighty
God
did
advise
with
the
Dii
ex
Diis
,
or
the
Intelligences
or
Angelick
Natures
,
and
used
their
assistance
in
the
Creation
of
the
Bodies
of
Men
,
though
he
himself
formed
their
Souls
;
seems
to
be
derived
from
the
inspection
of
the
Mosaical
History
or
Tradition
of
it
,
whereof
he
gave
us
his
Sense
or
Exposition
,
that
this
[
faciamus
hominem
]
was
by
the
concurrence
or
subordinate
cooperation
of
Angels
.
Others
,
with
far
greater
evidence
,
do
think
it
was
the
Deliberation
and
Conclusion
of
the
Three
Persons
of
the
Holy
Trinity
.
And
some
again
interpret
it
to
be
only
a
Majestick
Expression
touching
Almighty
God
,
more
regali
,
in
the
Plural
Number
;
but
touching
these
Conjectures
I
shall
say
no
more
but
only
this
,
That
the
first
Origination
and
Production
of
Man
was
by
the
immediate
Efficiency
of
Almighty
God
,
not
as
if
God
Almighty
used
any
Manual
or
Physical
Plasmation
of
a
Man
,
as
the
Statuary
makes
his
Statue
,
or
as
the
Poets
feign
Prometheus
moulded
up
his
molle
lutum
into
the
Humane
Shape
,
and
animated
him
by
diffusion
of
Fire
into
him
fetcht
from
Heaven
;
but
by
the
Word
,
or
Determination
,
or
Fiat
of
his
Omnipotent
Will
Man
was
formed
and
made
.
2.
The
constituent
Components
out
of
which
he
was
made
were
of
two
kinds
,
1.
His
Corporeal
and
Animal
Nature
was
the
same
with
the
Matter
of
other
Terrestrial
Animals
,
namely
,
the
Elementary
Matter
,
whereof
Earth
was
the
predominant
.
2.
His
Spiritual
Constituent
as
I
may
call
it
(
though
in
union
with
the
Sensible
Power
it
be
his
constituent
Form
)
was
a
Spiritual
Substance
,
created
and
infused
by
Almighty
God
,
Gen.
2.7
.
And
God
formed
man
of
the
dust
of
the
ground
,
and
breathed
into
his
nostrils
the
breath
of
life
,
and
man
became
a
living
soul
.
This
Text
gives
us
briefly
,
1.
The
Matter
of
his
Corporeal
and
Animal
Constitution
,
the
Dust
of
the
Ground
,
or
as
elsewhere
,
Red
Clay
.
2.
The
Nature
or
Kind
of
this
other
constituent
part
,
the
Breath
of
Life
,
a
Vital
,
Spiritual
,
Intellectual
Substance
or
Nature
.
3.
The
Union
thereof
to
the
Body
,
and
Animal
Nature
breathed
into
him
.
4.
The
result
from
that
Union
,
Man
became
a
living
Soul
,
the
whole
Composition
taking
denomination
from
his
nobler
essential
Constituent
.
And
this
short
History
gives
us
the
best
account
that
can
be
of
the
true
Nature
of
Man
,
namely
,
that
he
consists
of
two
essential
constituent
Parts
,
1.
His
corporeal
and
animal
nature
,
which
though
it
were
not
only
gradually
but
specifically
different
from
,
and
advanced
above
the
Brutal
Nature
both
in
the
Elegance
,
and
Usefulness
,
and
Majesty
of
his
corporeal
Fabrick
,
and
in
the
excellency
and
perfection
of
his
animal
Faculties
,
as
in
due
time
shall
be
shewn
:
Yet
in
his
essential
part
he
seemed
to
have
a
nature
in
some
way
common
with
them
,
both
being
material
,
and
both
their
Faculties
of
the
Animal
Nature
directed
and
subservient
to
a
Life
of
Sense
,
and
therefore
corruptible
and
mortal
in
it self
.
2.
His
Intellectual
Nature
,
which
is
spiritual
,
immortal
,
created
immediately
by
Almighty
God
;
that
as
in
his
Animal
Nature●
he
was
the
highest
of
living
,
corporeal
,
and
visible
Creatures
,
so
in
his
Soul
or
Intellectual
Nature
he
seems
to
be
constituted
in
the
lowest
rank
or
range
of
Intellectual
and
Immaterial
Beings
,
by
this
means
he
seemed
to
be
Nexus
utriusque
orbis
.
I
have
before
observed
in
the
Order
of
Natural
Beings
with
which
we
are
acquainted
,
that
there
seems
to
be
an
admirable
gradation
in
things
,
and
the
lower
rank
of
Natural
Existences
have
some
rough
draughts
,
and
strokes
,
and
shadows
of
those
perfections
which
are
in
the
superior
:
Minerals
are
a
degree
below
Vegetables
,
yet
they
seem
to
have
some
shadow
of
the
Vegetable
Life
in
their
growth
,
increase
,
and
specifick
configurations
.
The
lowest
degree
of
Life
seems
to
be
the
Vegetables
,
yet
in
many
of
them
and
their
Faculties
,
they
seem
to
have
some
kind
of
rough
strokes
or
draughts
of
the
Sensitive
Nature
,
and
the
highest
advances
of
the
Vegetable
Nature
seem
to
come
up
to
the
confines
and
borders
of
the
lowest
Form
of
Sensible
Beings
,
and
to
participate
of
somewhat
of
Sense
;
which
appears
not
only
in
the
natural
production
of
Insects
out
of
the
finest
parts
and
effluxes
of
most
Vegetable
Natures
,
but
also
that
some
such
things
there
are
that
seem
in
their
very
nature
of
Plants
to
have
a
kind
of
lower
connexion
of
the
Animal
Nature
in
them
;
as
appears
in
the
Sensitive
Plant
or
Planta
modesta
,
and
those
Canes
in
the
Kingdom
of
Angola
,
that
are
filled
with
a
Worm
growing
from
and
continuous
with
it
,
called
Trombe
.
Again
,
in
the
Animal
Province
there
are
divers
sensible
Insects
,
both
aquatil
,
volatil
,
and
terrestrial
,
that
seem
to
be
in
the
very
next
Rank
of
Nature
to
Vegetables
:
and
again
,
some
of
the
superior
sort
,
especially
of
Terrestrial
Animals
have
quandam
imaginem
&
umbram
rationis
,
and
are
advanceable
by
Industry
and
disciplinable
Acts
to
a
great
perfection
,
and
seem
to
be
the
next
rank
of
natures
below
the
animal
nature
of
Man
,
as
Elephants
,
Horses
,
and
some
others
;
but
the
nature
of
Man
,
though
in
the
animal
part
of
him
he
is
the
highest
rank
of
visible
Animals
;
yet
in
his
intellectual
nature
he
seems
to
participate
of
the
angelick
nature
,
and
is
next
below
them
in
the
specifical
existence
of
Soul
,
Psal.
8.5
.
He
was
made
a
little
lower
than
the
Angels
,
and
participates
of
the
highest
degree
of
Animals
and
the
lowest
degree
of
Intelligences
;
participating
of
both
natures
,
to
keep
as
it
were
a
continuity
between
the
upper
World
and
the
lower
,
and
to
maintain
a
communion
with
them
and
between
them
.
3.
We
have
here
also
the
Idea
or
Model
according
to
which
the
Humane
Nature
was
framed
,
namely
,
after
the
Image
and
Similitude
of
God
;
wherein
we
are
to
take
in
Man
constituted
in
his
full
and
compleat
nature
,
namely
,
in
the
union
of
his
two
Essential
Parts
,
his
Animal
Nature
,
and
his
Intellectual
.
What
this
Image
and
Similitude
of
God
was
,
or
wherein
it
consisted
,
is
variously
disputed
,
I
shall
first
consider
what
it
was
,
and
then
what
it
is
and
was
.
1.
It
was
not
〈◊〉
any
corporeal
Similitude
or
Image
;
for
the
Divine
Nature
is
incorporeal
and
invisible
,
and
therefore
hath
no
Image
or
similitude
of
that
kind
.
2.
It
was
not
any
Image
adequate
to
the
Divine
Perfection
and
Excellence
,
as
the
Impression
in
the
Wax
is
the
adequate
Image
or
Representation
of
the
Seal
,
and
as
large
as
it
:
for
God's
Perfections
are
infinite
both
in
extention
and
intention
,
and
no
finite
Being
can
be
an
adequate
Image
of
an
infinite
Being
or
Perfection
.
3.
It
was
not
an
Image
that
takes
in
all
the
resemblance
of
the
Parts
of
Divine
Perfections
or
Excellences
,
as
the
little
Image
upon
Caesar's
Coyn
resembled
Caesar's
Effigies
,
or
a
new
born
Infant
resembles
a
full
grown
Man
;
for
neither
the
Perfections
nor
the
Being
of
God
do
convenire
in
uno
aliquo
genere
univoco
,
with
those
of
Man
:
the
Perfections
of
God
are
not
representable
by
any
created
Being
in
a
true
propriety
of
their
nature
,
no
more
than
in
their
degree
of
intention
or
perfection
.
4.
Neither
do
I
take
it
,
that
this
Image
or
Similitude
is
only
meant
of
that
Idea
of
the
Humane
Nature
in
the
Divine
Understanding
,
conformable
to
which
Man
was
made
;
for
though
this
be
true
,
yet
it
is
not
all
it
says
,
nor
all
that
is
meant
;
because
it
would
give
Man
no
greater
preference
than
the
very
Vegetables
that
were
made
the
Third
Day
,
which
were
made
according
to
the
Ideal
Image
thereof
in
the
Divine
Intellect
.
5.
Neither
do
I
think
it
was
meant
of
the
Second
Person
in
the
Trinity
,
who
was
the
express
Image
of
the
Father
,
the
brightness
of
his
Father
and
the
express
Image
of
his
Person
;
for
although
Christ
assumed
Humane
Flesh
,
yet
it
was
many
Ages
after
:
and
in
the
Language
of
the
Scripture
and
the
Ancients
,
in
the
Creation
Man
was
made
like
unto
God
,
but
in
the
Work
of
Redemption
the
Son
of
God
became
like
unto
Man
:
Phil.
2.7
.
Made
in
the
likeness
of
Man
.
6.
Neither
do
I
think
that
the
Image
of
God
here
meant
was
the
greater
World
,
the
Universe
,
which
though
it
be
an
excellent
Image
of
the
Divine
Excellency
,
namely
,
of
his
Majesty
,
Power
,
Wisdom
,
and
Goodness
,
and
sets
it
out
far
more
than
any
single
created
Nature
can
;
especially
if
we
take
the
Universe
in
its
full
comprehension
both
of
the
visible
and
intellectual
World
.
And
though
it
be
true
that
Man
is
a
kind
of
Abridgment
,
a
little
Abstract
of
that
greater
World
in
his
Intellectual
Nature
,
resembling
in
his
Soul
the
Mundus
intelligibilis
of
created
Intelligences
,
and
in
his
Animal
Nature
bearing
an
admirable
Analogy
to
the
Mundus
aspectabilis
;
and
so
in
both
Natures
conjoyned
,
being
the
little
Image
or
Portraiture
of
the
great
and
universal
World
:
for
though
this
is
a
Truth
,
yet
it
seems
it
was
not
the
Truth
intended
.
7.
Neither
do
I
think
it
was
intended
of
that
resemblance
which
in
his
Intellectual
Part
he
bore
to
the
good
Angels
,
who
of
any
particular
created
Natures
best
resemble
Almighty
God
;
being
pure
,
immaterial
,
intellectual
,
powerful
,
immortal
,
wise
,
and
benevolent
Beings
:
though
this
be
also
a
Truth
,
that
the
Soul
of
Man
seems
to
be
the
lowest
rank
of
Angelical
Natures
,
yet
it
seems
not
the
Truth
that
is
here
intended
:
for
it
is
plain
that
the
Image
of
God
here
meant
,
is
spoken
with
respect
to
the
intire
Humane
Nature
,
and
of
the
whole
Compositum
,
as
appears
in
the
reason
after
given
by
God
,
upon
the
interdiction
of
Murder
,
Gen.
9.6
.
which
had
been
an
improper
reason
if
applied
to
the
Soul
,
which
is
immortal
,
and
uncapable
of
death
.
But
the
meaning
of
this
Image
of
God
seems
to
be
this
:
That
as
all
Excellency
comes
from
that
most
Excellent
Author
of
all
Beings
;
in
whom
all
Excellencies
are
lodged
formally
,
or
essentially
,
or
virtually
;
so
this
Excellent
Author
did
these
things
in
relation
to
the
Humane
Nature
:
viz.
1.
He
gave
him
a
capacity
greater
than
any
other
visible
,
single
,
created
Being
to
receive
the
noblest
Excellencies
:
2.
That
he
gave
him
as
great
a
Capacity
as
possibly
might
be
consistent
with
such
a
nature
to
receive
Divine
Excellencies
:
3.
That
he
filled
that
Capacity
with
all
those
Excellencies
that
he
was
thus
capable
of
,
saving
only
that
of
a
necessary
immutability
in
the
fruition
of
all
those
Excellencies
.
Now
these
Excellencies
with
which
the
Humane
Nature
was
filled
,
and
which
made
him
,
as
much
as
was
possible
for
such
a
created
Being
,
to
resemble
his
Maker
were
these
:
1.
In
the
structure
of
his
Body
and
Animal
Nature
,
most
singular
Majesty
,
Beauty
,
Strength
,
and
Usefulness
.
2.
In
his
Soul
a
whole
Constellation
of
Divine
Excellencies
,
viz.
in
the
Nature
of
it
,
Immortality
and
Spirituality
;
in
the
Faculties
of
it
,
a
light
and
clear
Intellect
,
a
free
and
incoacted
Will
:
in
all
which
he
highly
resembled
the
most
intellectual
and
freest
Being
in
the
Habits
of
it
,
Knowledge
in
the
Understanding
,
enabled
by
the
noblest
Object
,
God
himself
,
and
all
other
Objects
of
use
and
conveniency
to
him
:
in
his
Will
,
rectitude
.
3.
In
his
whole
Compositum
,
perfect
fruition
of
all
that
sutable
good
to
his
nature
,
wherein
he
consisted
in
Happiness
,
Immortality
,
or
a
possible
persevering
in
Life
without
dying
,
Power
and
Authority
over
this
inferior
World
and
all
things
therein
,
as
God's
Vicegerent
upon
Earth
,
in
which
respect
Governours
are
said
to
be
Gods
:
a
sufficient
power
and
strength
as
well
in
the
Frame
of
his
Animal
Life
,
as
in
the
sagacity
and
advantage
of
his
Understanding
,
to
exercise
that
Dominion
and
Sovereignty
;
and
lastly
,
a
due
Order
,
Subordination
,
and
Regiment
of
all
his
Faculties
.
Of
these
Perfections
some
were
accidental
or
adventitious
to
the
Humane
Nature
by
the
Benignity
of
Almighty
God
,
and
concredited
thereunto
upon
condition
of
his
Obedience
to
the
Command
of
God
;
and
upon
the
breach
of
that
Condition
were
either
utterly
lost
,
as
the
indissolubility
of
the
Union
of
the
Compositum
,
by
one
Man's
Disobedience
Sin
entred
into
the
World
,
and
Death
by
Sin
:
Others
were
abated
,
as
the
Excellency
of
his
Knowledge
,
Righteousness
,
the
fruition
of
Happiness
,
the
Perfection
of
his
Sovereignty
over
the
Creatures
,
the
Gloriousness
and
Beauty
,
and
much
of
the
Vigour
of
his
Body
,
the
exquisite
Order
and
Subordination
of
his
Faculties
;
but
his
Essentials
,
the
Immortality
of
his
Soul
,
the
Faculties
of
Intellection
and
Will
,
and
the
Natural
Beauty
and
Usefulness
of
his
Body
remains
,
notwithstanding
that
terrible
Concussion
;
whereof
somewhat
more
hereafter
.
4.
We
have
the
Method
of
this
Production
of
Man
;
it
was
not
by
or
from
any
meer
Natural
Cause
,
but
by
the
immediate
Command
of
the
Divine
Will
,
Wisdom
,
and
Power
:
it
was
not
from
any
Semen
naturally
,
accidentally
,
or
intentionally
formed
,
and
so
by
a
gradual
maturation
and
growth
ex
uteris
terrestribus
,
or
as
the
foetus
humanus
is
perfected
at
this
day
:
For
it
was
not
possible
that
any
such
Seminal
Principle
should
be
formed
casually
,
or
by
any
meer
Natural
Cause
,
as
hath
been
already
shewn
:
And
although
the
Divine
Power
could
have
perfected
all
,
as
well
Man
as
the
other
Animals
,
by
first
forming
such
a
Semen
,
and
giving
it
either
a
gradual
or
speedy
production
,
as
Insects
are
at
this
day
produced
;
yet
1.
It
was
utterly
superfluous
to
have
used
such
a
processus
formativus
ex
semine
,
because
it
required
no
less
than
an
Almighty
Power
to
have
moulded
and
fashioned
,
or
actuated
such
a
Semen
as
to
have
produced
Man
by
an
immediate
Supernatural
Formation
and
Production
:
and
therefore
since
the
same
Power
was
requisite
in
both
,
it
is
not
at
all
necessary
nor
reasonable
to
suppose
so
long
a
process
as
first
to
form
a
Semen
,
and
by
a
Seminal
Process
to
have
perfected
the
Humane
Nature
,
and
the
Holy
History
expresly
imports
the
contrary
.
2.
If
we
suppose
a
Semen
prepared
by
the
Divine
Power
,
that
Production
that
must
arise
thereupon
must
either
be
immediate
and
sudden
,
if
not
absolutely
instantaneous
;
or
it
must
be
gradual
,
and
pass
through
all
these
spaces
of
Time
,
gradual
Formation
,
and
accession
of
Growth
and
Increase
,
as
we
see
in
embryone
&
foetu
nuper
nato
:
We
cannot
suppose
the
former
but
we
must
suppose
it
to
be
otherwise
than
natural
,
and
call
in
the
Divine
Power
to
effect
it
,
as
much
as
in
an
instantaneous
formation
,
sine
praecedente
semine
:
And
we
cannot
suppose
the
latter
,
because
it
is
expresly
contrary
to
the
description
of
the
Humane
Production
,
for
it
was
done
within
the
compass
of
the
Sixth
Day
;
and
the
formation
and
perfecting
of
the
Humane
Nature
was
immediately
finished
after
the
Omnipotent
Command
and
Determination
of
the
Will
of
God
,
it
was
no
sooner
said
[
faciamus
hominem
,
&c.
]
but
it
was
done
.
It
is
true
,
in
that
ordinary
Law
which
Almighty
God
hath
instituted
in
Nature
already
established
by
him
,
there
are
regular
,
and
successive
,
and
gradual
procedures
,
and
it
is
convenient
it
should
be
so
:
and
it
is
true
also
,
in
this
short
period
of
the
Six
Days
Work
,
within
which
the
Universe
was
finished
,
Almighty
God
observed
a
certain
convenient
Order
,
making
that
to
precede
which
was
fittest
and
most
useful
to
precede
in
order
to
the
production
of
things
;
but
as
to
the
speed
and
dispatch
of
Productions
,
the
Almighty
God
used
the
Majesty
that
became
the
Excellency
of
his
Greatness
,
and
obsequious
Matter
presently
yielded
to
the
Power
of
his
Command
,
Fiat
,
&
factum
est
;
Psal.
33.9
.
He
said
and
it
was
done
,
he
commanded
and
it
stood
fast
.
Therefore
although
now
in
settled
Nature
,
and
according
to
the
standing
Laws
of
the
Divine
Wisdom
Man
is
first
conceived
ex
semine
,
then
lodgeth
10
Months
in
utero
muliebri
,
wherein
during
that
time
he
is
gradually
formed
and
perfected
;
and
then
after
his
Birth
gradually
increaseth
,
passeth
through
the
impotency
of
Infancy
,
the
weaknesses
of
Childhood
,
and
the
follies
of
Youth
before
he
comes
to
a
ripe
and
full
age
,
yet
it
was
not
so
here
;
in
the
same
moment
the
Body
is
formed
in
its
full
and
perfect
nature
,
and
the
Animal
Soul
and
Faculties
together
with
it
and
the
Rational
Soul
infused
in
the
same
moment
,
without
any
priority
of
Time
,
but
only
of
Order
and
Nature
:
So
that
Man
was
at
the
very
same
moment
a
perfect
Organical
Body
,
with
all
his
Nerves
,
Veins
,
Viscera
,
Bones
,
and
Parts
conformed
,
a
Vital
and
Sensitive
Nature
joyned
with
it
,
and
a
Rational
Soul
infused
,
without
first
living
the
Life
of
a
Plant
,
then
of
an
Animal
,
then
of
a
Man
;
the
whole
Scene
was
performed
in
one
moment
,
and
so
it
became
both
the
Greatness
of
the
Divine
Majesty
and
Power
;
and
so
it
was
necessary
to
be
in
the
first
production
of
Man
,
although
in
the
succeeding
procedure
of
natural
Generations
it
must
be
and
was
otherwise
,
because
the
supreme
Wisdom
and
Will
judged
it
so
.
And
although
to
any
Man
that
will
duly
consider
almost
any
thing
,
there
must
of
necessity
be
another
Rule
or
Law
for
the
first
production
of
things
,
than
there
is
or
may
be
in
the
ordinary
regiment
and
governing
of
Generations
when
Nature
is
once
established
;
yet
the
want
of
this
Consideration
hath
bred
all
those
vain
Errors
of
those
Philosophers
that
asserted
the
Eternity
of
the
World
;
and
of
those
others
,
who
being
not
satisfied
with
that
Hypothesis
;
but
driven
by
a
kind
of
necessity
of
Reason
to
acknowledge
an
Origination
of
Mankind
,
yet
could
not
deliver
themselves
from
fancying
that
Humane
Productions
must
needs
be
as
like
those
they
now
know
,
as
they
could
well
frame
them
:
And
therefore
according
to
these
Men
the
Earth
must
be
conceited
to
be
Mater
,
and
the
Sun
vice
Patris
,
and
the
Earth
must
have
her
Uteri
and
Succus
nutritius
,
and
the
Increase
of
Mankind
must
be
by
some
such
gradual
process
as
we
see
in
natural
productions
or
sponte
nata
;
and
they
cannot
easily
bring
their
Minds
to
believe
the
instantaneous
production
of
Man
by
the
immediate
Power
of
God
,
because
it
hath
a
gradual
process
in
ordinary
natural
Generations
:
and
yet
the
same
Men
can
give
themselves
leave
to
imagin
,
Hominem
oriri
posse
sicut
blitum
;
though
never
Experience
of
former
Ages
since
the
existence
of
Men
upon
the
Earth
give
us
any
Example
of
it
,
bating
only
the
Fictions
of
some
Poets
.
Maimonides
,
lib.
2.
cap.
27.
hath
observed
this
Mistake
,
and
singularly
confutes
it
,
by
evincing
,
That
if
Men
go
by
this
Rule
of
Judgment
the
nature
of
things
in
their
Original
,
as
they
find
them
in
their
Constitution
,
being
constituted
,
they
will
disbelieve
the
most
certain
Truths
.
Neque
argumentari
licet
ullo
modo
à
natura
rei
alicujus
post
illius
generationem
&
firmam
subsistentiam
in
perfectione
sua
ad
naturam
ejus
eo
tempore
quo
movebatur
ad
generationem
quod
si
verò
his
erras
,
plurima
tibi
orientur
dubia
&
absurda
,
ut
pro
falsis
habeas
ea
quae
vera
sunt
,
&
vice
versa
pro
veris
ea
quae
falsa
sunt
;
and
gives
this
Example
,
Suppose
a
Child
of
a
ready
Wit
,
whose
Mother
died
shortly
after
his
Birth
,
should
go
alone
with
his
Father
into
some
uninhabited
Island
,
where
he
was
bred
up
without
the
sight
of
any
Beast
or
Woman
,
and
there
should
inquire
of
his
Father
,
Quomodo
&
qua
ratione
facti
sumus
,
existentiámque
nostram
accipimus
?
cui
pater
,
Unusquisque
nostrum
generatur
in
ventre
cujusdam
individui
speciei
nostrae
,
nobis
simillimi
,
quod
foemina
vocatur
;
in
ventre
autem
existentes
exiguum
admodum
primo
corpusculum
habemus
,
movemus
,
nutrimur
,
&
paulatim
crescimus
,
&
vivimus
donec
ad
certam
quandam
magnitudinem
venimus
;
tum
aperitur
inferius
in
ventre
porta
quaedam
,
&
eximus
;
nec
tamen
postea
crescere
desinimus
,
usque
dum
ad
hanc
circiter
quam
vides
quantitatem
pervenimus
:
Puer
ille
orbus
statim
iterum
quaeret
,
dum
ibi
parvi
fuimus
,
ibi
viximus
&
nos
movimus
&
crevimus
,
an
quoque
comedimus
&
bibimus
,
ac
per
nares
respiravimus
an
excrementa
ejecimus
?
respondetur
ei
quod
non
:
ipse
sine
dubio
hoc
incipiet
negare
,
&
demonstrationes
extruere
,
ex
impossibilibus
argmentando
ab
ente
perfecto
,
&
dicet
,
quilibet
nostrum
si
per
unicam
horam
careat
respiratione
,
mori
cogimur
;
quomodo
credi
potest
aliquem
in
utero
clauso
per
tot
menses
vivere
potest
?
And
so
goes
on
with
the
young
Man
,
forming
very
strong
Arguments
against
this
most
certain
Truth
,
meerly
by
the
misapprehension
of
Inferences
from
the
nature
of
things
in
their
perfect
Existence
,
to
the
nature
of
things
in
their
Original
.
It
is
true
,
Men
must
be
wary
and
considerate
before
they
conclude
against
the
Frame
and
Order
of
things
as
they
appear
in
Nature
,
because
otherwise
Men
may
take
liberty
to
conjecture
any
thing
,
which
is
certainly
unbecoming
a
Philosopher
,
especially
who
pretends
to
govern
himself
by
the
Phaenomena
of
Nature
,
and
it
is
that
which
we
have
before
condemned
.
But
on
the
other
side
,
to
suppose
that
impossible
in
the
Origination
of
things
which
we
find
not
in
things
already
setled
,
is
too
hasty
and
rash
a
Conclusion
;
especially
when
we
are
driven
to
confess
another
kind
of
Origination
of
Mankind
than
now
is
,
and
do
not
find
any
so
probable
and
so
free
from
absurd
Consequences
,
so
ancient
,
so
convincingly
delivered
,
as
that
by
the
Divine
Historian
Moses
.
And
this
is
so
much
the
rather
credible
,
because
it
is
impossible
to
conceive
that
Man
could
have
his
first
Origination
but
from
an
intelligent
,
most
wise
and
powerful
Efficient
,
unless
a
Man
shall
offer
violence
to
his
own
Reason
;
and
certainly
to
such
an
Efficient
such
a
Production
is
not
only
possible
,
but
sutable
to
be
supposed
.
5.
We
have
here
prescribed
and
determined
the
Law
and
Means
of
the
natural
production
of
the
Individuals
of
Mankind
in
their
future
production
,
according
to
that
Method
and
Mode
which
hath
in
all
Ages
ever
since
by
the
course
of
Nature
been
observed
,
namely
,
by
Propagation
by
mutual
Conjunction
of
their
Sexes
,
though
this
could
not
be
the
Method
of
their
first
production
.
And
this
Prolifick
Power
of
production
of
Mankind
by
successive
natural
generation
,
was
by
the
Virtue
and
Efficacy
of
the
Divine
Institution
and
Benediction
given
to
Mankind
in
his
first
Creation
,
and
by
virtue
thereof
that
Power
and
Faculty
is
continued
in
them
,
and
traduced
to
the
succeeding
Individuals
to
this
day
;
and
accordingly
,
Virtute
divinae
ordinationis
&
institutionis
uterque
sexus
appetitum
illum
procreandi
innatum
habent
,
membra
&
vasa
huic
facultati
subservientia
hucusque
obtinent
,
&
diversitate
sexuum
eidem
officio
necessariâ
gaudent
,
quod
non
vel
cafus
,
vel
stupida
&
coeca
natura
obtinere
potuerunt
,
sine
ordinatione
,
appropriatione
,
institutione
summi
&
sapientissimi
numinis
,
ejúsque
volitionis
&
determinationnis
:
And
as
this
Law
of
future
Generations
was
thus
given
to
Mankind
,
and
quasi
alligata
to
them
,
so
it
is
exclusive
of
any
other
either
casual
or
natural
way
of
Generation
,
except
it
be
by
Miracle
;
and
therefore
we
must
now
suppose
a
possibility
of
an
utter
abrogation
of
this
natural
Law
,
if
we
should
suppose
any
other
kind
of
natural
production
of
Mankind
should
after
this
first
production
of
the
Humane
Nature
be
possible
:
We
may
with
as
fair
a
Supposition
imagin
that
a
Man
should
be
produced
by
the
natural
conjunction
of
Sheep
or
of
Lions
,
or
a
Star
be
produced
ex
putri
materia
terrestri
,
as
to
suppose
a
Man
to
be
produced
accidentally
,
casually
,
or
naturally
in
any
other
Method
than
this
Divine
Law
of
Nature
fixed
in
the
Humane
Nature
by
the
Divine
Institution
hath
determined
,
unless
as
great
a
supernatural
Miracle
should
happen
by
the
Divine
immediate
Power
,
as
did
in
the
Conception
of
the
Messias
.
6.
As
subservient
and
necessary
to
this
Law
of
future
Generation
,
we
have
here
the
distinction
of
Sexes
,
[
Male
and
female
created
he
them
.
]
This
distinction
and
conjunction
of
Sexes
in
order
to
the
propagation
of
Mankind
,
was
part
of
that
Law
and
Order
that
the
Wise
God
instituted
for
this
end
.
And
certainly
there
needs
not
any
clearer
Argument
that
the
production
of
Mankind
was
not
a
Work
of
Chance
or
blind
necessary
Nature
,
but
a
Work
of
a
most
Wise
,
Intelligent
,
Powerful
Being
,
that
adapted
the
discrimination
of
Sexes
to
the
propagation
of
Mankind
;
either
Sex
without
the
other
being
in
Nature
utterly
unprofitable
and
unuseful
to
that
end
,
without
which
the
succession
of
Mankind
must
have
been
determined
in
the
first
Individual
.
And
it
is
no
less
evidence
of
the
continual
active
Providence
of
that
Great
and
Wise
God
,
that
the
succession
of
both
Sexes
is
continued
in
that
equal
proportion
,
as
that
there
is
no
grand
disparity
in
the
propagation
of
Individuals
of
either
Sex
.
This
diversity
of
Sexes
was
not
in
the
same
Individual
,
as
if
Adam
had
been
Androgyna
,
or
one
double
Person
conjoyned
or
continued
,
consisting
of
both
Sexes
(
till
they
were
after
divided
and
severed
)
as
Plato
in
Symposio
,
and
many
of
the
ancient
and
modern
Jews
have
thought
;
but
the
first
Creation
of
Adam
in
virili
sexu
being
perfected
,
the
production
of
Eve
ex
latere
Adami
was
the
very
same
Day
of
his
Creation
miraculously
performed
by
Almighty
God
;
for
the
Words
[
Male
and
female
created
he
them
]
referr
to
the
whole
entire
complement
of
the
Creation
of
Man
,
which
was
not
till
the
Formation
of
Eve
.
There
may
be
something
mysterious
in
this
business
of
the
Manner
of
Eves
Formation
which
may
be
hard
to
unriddle
.
It
is
enough
,
that
God
Almighty
before
the
end
of
the
Sixth
Day
formed
both
Sexes
of
Mankind
in
order
to
the
common
help
of
each
other
,
and
the
propagation
of
the
future
Generations
of
Mankind
:
the
History
therefore
of
the
Formation
of
Eve
,
though
mentioned
in
the
second
Chapter
,
and
after
the
Benediction
of
the
Seventh
Day
,
must
necessarily
be
referred
to
the
Sixth
Day
,
wherein
it
is
expresly
affirmed
that
both
Sexes
in
distinct
Persons
were
then
created
,
[
Male
and
female
created
he
them
;
]
and
such
transpositions
are
not
unusual
,
neither
in
the
Holy
History
nor
in
other
Histories
.
The
first
Chapter
gives
the
brief
and
orderly
Relation
of
the
whole
Series
of
Times
,
and
Things
done
in
them
;
and
the
second
Chapter
is
only
a
fuller
and
more
explicit
Declaration
of
some
things
that
are
briefly
and
compendiously
delivered
in
the
first
Chapter
,
as
appears
not
only
by
the
Relation
of
the
Formation
of
Eve
,
but
divers
other
passages
relating
to
what
was
transacted
in
the
first
Chapter
.
7.
The
Formation
of
Man
was
the
last
Work
of
the
Creation
,
the
last
Work
of
the
last
Day
:
and
the
Reasons
of
this
Order
seem
to
be
these
;
1.
Because
in
the
Method
of
the
Creation
of
Sublunary
Natures
Almighty
God
proceeded
from
the
less
to
the
more
perfect
and
curious
Parts
of
the
visible
Creation
:
as
first
he
made
Vegetables
,
then
Fishes
and
Birds
,
then
Brutes
,
and
Man
in
the
last
place
,
as
the
most
perfect
,
and
containing
not
only
the
Faculties
of
Vegetables
and
Animals
,
and
that
in
a
more
perfect
nature
,
but
also
a
superadded
,
intellectual
,
spiritual
Soul
.
So
he
was
the
noblest
part
of
the
Creation
,
at
least
of
this
lower
World
.
2.
Because
Mankind
should
be
furnished
to
his
hand
with
all
things
convenient
and
useful
to
his
existence
and
operation
,
as
the
Grass
was
provided
before
the
Brutes
were
created
,
so
before
the
Creation
of
Mankind
Fruits
of
the
Earth
were
provided
for
his
food
and
delight
,
a
Paradise
for
his
entertainment
and
employment
of
his
Senses
and
Industry
,
Idleness
being
not
indulged
even
in
Paradise
;
and
the
goodly
Furniture
of
the
visible
World
both
Celestial
and
Sublunary
,
to
raise
his
Admiration
,
Contemplation
,
and
Delight
.
3.
Because
God
Almighty
intended
him
a
liberal
Patrimony
,
which
he
would
furnish
and
compleat
in
all
its
numbers
before
Man
was
created
,
and
as
soon
as
he
had
created
him
,
gave
him
this
inferior
World
,
as
his
Usufructuary
and
Steward
at
least
;
but
yet
withall
gave
him
a
subordinate
dominion
of
that
whereof
he
made
him
his
Steward
:
and
this
great
Benefactor
prepared
this
Gift
of
this
inferior
Terrestrial
World
to
be
ready
for
his
Creature
Man's
reception
as
soon
as
he
had
a
Being
,
and
accordingly
gave
it
him
with
all
its
Furniture
.
Gen.
1.28
,
29.
8.
That
Man
was
by
Almighty
God
in
his
first
Creation
in
a
state
of
perfect
Felicity
and
Immortality
,
but
under
a
condition
of
Obedience
to
the
Divine
Will
,
Command
,
and
Law
;
that
he
had
implanted
in
his
Mind
and
Conscience
certain
Principles
of
Moral
Goodness
and
Righteousness
,
which
are
the
Original
of
those
common
Notions
of
Good
and
Evil
,
as
so
many
secret
Byasses
and
Inclinations
to
the
observance
of
the
Good
and
avoidance
of
the
Evil.
And
as
even
the
inferior
Animals
have
implanted
in
them
secret
Instincts
and
Tendences
for
the
preservation
and
advance
of
their
sensible
,
individual
,
and
specifical
natures
;
so
these
implanted
Notions
and
Moral
Inclinations
in
the
Mind
of
Man
,
were
therein
lodged
to
guide
and
lead
him
in
a
conformity
to
his
excellent
Constitution
,
and
for
the
attainment
of
an
intellectual
and
eternal
Good
;
and
these
,
though
the
vigour
and
brightness
of
them
were
much
abated
by
his
Fall
,
yet
were
transmitted
with
his
nature
to
his
Descendents
.
And
this
is
the
Original
of
those
common
Notions
which
yet
remain
in
the
Humane
Nature
,
though
refracted
and
abated
by
the
Fall
of
Man
;
this
is
that
common
Light
and
Law
of
Nature
which
to
this
day
in
some
measure
prevails
in
the
generality
of
Mankind
,
to
the
Acknowledgment
,
Adoration
,
and
Reverence
of
a
Deity
and
Moral
Righteousness
;
this
is
that
Law
of
Nature
mentioned
by
the
Apostle
,
Rom.
1.
written
in
the
Hearts
of
Men
,
wherby
they
do
by
Nature
the
things
contained
in
the
Law
:
But
of
this
I
shall
write
somewhat
fuller
in
the
ensuing
Chapter
.
9.
Besides
this
Moral
inscribed
Law
,
God
Almighty
for
the
tryal
of
Man's
Obedience
,
gave
him
a
positive
Law
prohibiting
the
eating
of
the
forbidden
Fruit
,
under
pain
of
temporal
and
eternal
Death
and
Curse
;
and
Man
was
left
in
the
hands
of
his
own
liberty
,
to
obey
or
disobey
it
.
10.
That
Man
being
left
to
the
free
liberty
of
his
own
Will
,
though
furnished
with
sufficient
abilities
to
have
obeyed
Almighty
God
,
yet
by
the
temptation
of
Satan
,
his
own
sensual
appetite
,
and
ambitious
affectation
,
violated
his
Maker's
Law
,
and
broke
that
Condition
upon
which
much
of
his
Perfection
and
Happiness
was
conferred
upon
him
;
and
although
he
retained
his
Essentials
,
namely
,
his
Essential
Constitution
,
this
Spirituality
and
Immortality
of
his
Soul
,
his
Faculties
of
Understanding
and
Will
,
he
thereby
incurred
these
unhappy
deprivations
.
1.
A
loss
of
the
immortal
state
of
his
Composition
,
being
now
obnoxious
to
the
separation
of
Soul
and
Body
.
2.
A
very
great
abatement
of
that
temporal
Felicity
he
had
in
this
Life
,
and
obnoxious
to
the
everlasting
separation
from
God
,
with
the
Death
of
the
Soul
.
3.
An
abatement
and
diminution
of
those
Habits
of
Knowledge
and
Rectitude
of
Soul
,
and
a
great
weakning
and
decay
of
the
vigour
and
activity
of
connatural
implanted
Notions
or
Inclinations
.
4.
A
great
disorder
in
the
due
subordination
of
his
Faculties
,
and
a
great
confusion
and
corruption
prevailing
upon
his
noble
Faculties
,
and
weakning
,
disordering
,
and
abasing
them
.
5.
An
impair
of
that
Sovereignty
and
Dominion
over
the
Creatures
,
who
rebelled
against
Man
as
soon
as
he
forsook
his
Maker
.
6.
Diseases
,
Disorders
,
Weaknesses
,
Sicknesses
,
Harbingers
and
Forerunners
of
Death
attaquing
his
Bodily
Constitution
.
7.
A
transmission
of
these
Hereditary
Imperfections
and
Decays
to
his
Posterity
.
And
herein
and
hereby
we
have
an
Account
of
that
great
Quaesitum
among
the
Learned
Heathen
,
(
where
yet
for
want
of
this
Discovery
by
the
Holy
Scriptures
,
they
could
never
attain
the
full
knowledge
and
reason
)
namely
,
the
Original
of
Sin
and
Evil
,
and
those
many
Corruptions
,
Defections
,
and
Miseries
of
Mankind
.
And
thus
much
concerning
the
Divine
History
of
the
Creation
and
Defection
of
Man
.
CAP.
IV.
The
Reasonableness
of
this
Hypothesis
of
the
Origination
of
the
World
,
and
particularly
of
the
Humane
Nature
,
and
the
great
Advantages
it
hath
above
all
other
Hypotheses
touching
the
same
.
THat
the
World
had
a
beginning
of
its
Being
,
at
least
in
that
order
and
consistence
that
it
now
holds
,
I
have
shewed
in
the
beginning
of
this
Book
;
Again
,
if
there
could
be
any
imaginable
doubt
or
question
,
whether
the
great
Integrals
of
the
World
were
eternal
,
and
without
beginning
,
yet
I
have
shewed
,
that
Mankind
,
or
the
successive
Generations
thereof
,
ex
ante
genitis
,
is
in
Nature
and
Reason
impossible
,
and
in
Fact
and
Experience
apparently
improbable
,
and
therefore
that
there
were
some
common
Parents
of
Mankind
,
who
had
their
beginning
of
existence
,
and
that
in
some
other
way
than
they
are
now
produced
.
All
that
have
supposed
an
Origination
of
Mankind
ex
non
genitis
,
have
admitted
something
either
of
Matter
analogous
to
it
,
out
of
which
Mankind
hath
had
such
his
Origination
(
which
we
also
admit
as
to
all
his
Constituents
at
least
,
but
his
Soul
)
and
therefore
the
great
Debate
hath
been
touching
the
Efficient
,
or
that
Being
,
or
Nature
,
(
or
whatever
we
shall
call
it
)
that
first
compounded
,
formed
,
and
constituted
the
first
Parents
of
Mankind
in
that
essential
and
individual
state
,
consonant
to
that
specification
of
Humane
Nature
which
we
daily
now
see
.
Every
thing
that
hath
a
beginning
of
Being
,
must
either
have
it
from
it self
,
or
from
some
other
active
,
efficient
,
and
constituent
Power
or
Nature
,
antecedent
to
it
in
time
,
or
at
least
in
Nature
,
or
both
.
To
suppose
that
the
Humane
Nature
at
first
constituted
it self
,
were
to
suppose
it
to
have
a
propriety
of
existence
to
it self
,
which
were
a
palpable
absurdity
and
contradiction
,
for
then
it
should
be
before
it
was
.
Therefore
it
is
necessary
,
that
the
first
Origination
of
Humane
Nature
should
be
from
some
other
beginning
or
cause
antecedent
to
it
,
besides
the
Matter
out
of
which
it
was
constituted
.
And
whatsoever
the
Being
or
Cause
originating
Humane
Nature
was
,
it
must
be
in
nature
of
an
Efficient
,
namely
,
something
that
did
actively
put
together
the
constituent
parts
thereof
,
and
formed
it
into
that
consistence
and
existence
whereby
he
became
Man
.
We
cannot
by
any
means
suppose
any
such
Efficient
or
Being
,
or
thing
that
did
subire
rationem
efficientis
,
but
one
of
these
four
:
1.
An
uncertain
casual
conflux
of
Particles
of
Matter
that
casually
compounded
a
Semen
humanae
naturae
,
and
so
though
the
immediate
Semen
,
thus
constituted
,
may
obtain
the
Name
or
Notion
of
the
immediate
Efficient
,
yet
the
true
Efficient
of
that
Semen
(
if
we
may
be
allowed
to
call
it
by
that
name
)
was
Chance
or
Fortune
.
2.
An
implanted
blind
determinate
something
,
which
we
call
Nature
,
which
by
a
fatal
and
necessary
connexion
of
surd
and
irrational
Causes
and
Effects
produced
the
first
Parents
of
Mankind
,
as
the
like
Nature
by
the
like
necessity
produceth
yearly
Worms
and
Flies
,
and
other
Insects
that
have
not
their
existence
by
univocal
Seed
:
Both
these
two
Suppositions
have
been
before
examined
and
rejected
,
as
impares
huic
negotio
.
3.
The
illapse
of
some
pre-existent
or
animating
formative
Principle
,
which
we
may
well
call
the
Soul
or
Anima
,
that
as
in
the
Generation
of
Mankind
by
ordinary
procreation
we
see
the
formative
power
is
some
refined
active
Spirit
or
Soul
in
semine
delitescens
,
that
fashions
the
Matter
,
and
actuates
it
with
vital
sensible
Faculties
and
Operations
;
so
the
illapse
of
some
such
active
substance
or
powerful
Being
,
illapsing
into
Matter
and
united
to
it
,
might
form
it
into
that
constitution
which
it
enjoyed
.
4.
and
Lastly
,
Or
some
superior
,
powerful
,
wise
,
and
intellectual
Being
,
that
did
form
,
fashion
,
actuate
,
and
constitute
the
first
Parents
of
Mankind
.
The
two
former
being
as
before
laid
aside
,
I
shall
use
a
few
words
touching
the
third
Supposition
,
of
which
little
hath
been
before
said
,
and
so
pals
to
the
fourth
and
last
and
true
Supposition
of
the
First
Efficient
of
Humane
Nature
.
3.
Therefore
touching
the
third
Supposition
,
concerning
the
production
of
Mankind
by
virtue
of
such
Illapse
of
Forms
,
we
may
suppose
it
to
be
intended
one
of
these
two
ways
:
1.
Either
that
with
Origen
we
should
imagin
a
Mundus
animarum
that
had
real
and
individual
Subsistences
:
Or
2.
that
there
were
some
common
Element
of
animate
Existence
,
not
divided
into
individual
Existences
,
but
one
common
rational
and
vital
Nature
,
whose
Particles
illapsing
into
Matter
might
produce
such
first
Existences
of
Mankind
,
and
so
though
in
their
union
to
Matter
they
do
subire
rationem
formae
,
yet
they
do
likewise
subire
rationem
efficientis
,
as
to
the
formation
of
Mankind
,
as
the
vital
Principle
in
the
Egg
becomes
not
only
the
form
of
the
Chick
,
but
also
in
the
first
formation
thereof
is
the
disposer
of
its
Organs
and
exercise
of
its
Faculties
,
and
so
doth
subire
rationem
efficients
immediati
in
the
formation
of
the
Foetus
.
As
to
both
these
in
general
,
I
say
,
1.
That
they
are
precarious
Suppositions
,
without
any
just
reason
to
evidence
,
either
that
there
were
such
pre-existing
individual
Souls
,
or
a
common
reasonable
Spirit
.
Again
,
2.
The
Supposition
that
these
should
be
the
immediate
Efficients
of
the
Humane
Nature
,
is
likewise
precarious
and
inevident
.
3.
Even
they
that
suppose
either
such
an
individual
or
common
pre-existing
Nature
,
must
be
forced
to
suppose
them
eternal
independent
Beings
,
and
this
will
have
as
many
difficulties
in
it
as
the
Eternity
of
Mankind
;
or
else
if
they
be
supposed
created
Beings
,
yet
still
there
will
be
a
necessary
recourse
unto
an
infinite
uncreated
eternal
Being
that
must
create
them
.
And
4.
consequently
the
Framers
of
these
Suppositions
do
with
much
more
difficulty
and
laboriousness
form
intermediate
Principles
of
the
Origination
of
Mankind
,
which
with
less
difficulty
and
greater
congruity
may
be
resolved
into
the
immediate
Efficiency
of
Almighty
God
,
according
to
the
Divine
History
.
5.
And
besides
all
this
,
if
Men
will
needs
suppose
a
Formation
of
Man
by
the
illapsing
of
Souls
into
prepared
Matter
,
because
they
see
this
is
the
Method
of
Formation
in
the
ordinary
course
of
Generation
now
,
they
must
also
suppose
the
progress
of
the
Formation
and
Maturation
of
the
Humane
Nature
:
This
way
must
be
gradual
and
successive
,
which
will
be
attended
with
all
those
difficulties
which
are
before
observed
in
the
Supposition
of
casual
or
natural
production
of
Man
in
his
first
Origination
.
But
in
particular
to
those
several
Suppositions
,
and
First
,
touching
the
first
of
these
:
The
Opinion
of
the
pre-existence
of
Souls
of
Men
,
and
their
descent
into
Bodies
,
though
it
hath
been
countenanced
by
Plato
and
some
that
follow
him
,
hath
chiefly
as
it
seems
been
entertained
by
some
of
the
Jews
,
and
some
few
Christians
,
both
recognizing
the
true
God
,
the
Immortality
of
the
Soul
,
and
future
Resurrection
:
For
the
ancient
Jewish
Opinion
vide
wisdom
8.19
,
20.
[
For
I
was
a
witty
Child
,
and
had
a
good
spirit
,
rather
being
good
I
came
into
a
Body
undefiled
.
]
Among
Christians
,
Origen
much
asserted
this
Opinion
.
But
whatever
may
be
said
touching
the
truth
or
falshood
of
the
Opinion
it self
,
it
can
no
way
support
the
primitive
Origination
of
Mankind
by
the
illapsing
of
such
Souls
into
elementary
Matter
.
First
,
It
exceeds
the
power
and
activity
of
such
imagined
,
pre-existent
Souls
,
to
form
and
animate
Matter
into
the
consistence
of
a
Man
without
the
intervention
either
of
the
immediate
power
of
God
,
or
at
least
without
that
instituted
Method
fixed
by
God
in
the
Generation
of
Mankind
ex
semine
.
And
that
it
doth
so
exceed
the
activity
of
Souls
thus
to
do
,
appears
in
this
,
that
although
there
is
according
to
that
Supposition
of
a
Mundus
animarum
a
sufficient
stock
of
existing
Souls
,
and
if
there
were
not
,
yet
those
that
once
informed
humane
Bodies
survived
after
the
dissolutio
compositi
,
and
yet
we
never
heard
since
the
first
formation
of
Man
that
any
such
new
formation
hath
been
made
,
nor
any
illapse
of
any
such
Soul
into
any
other
Foetus
,
but
what
hath
been
formed
according
to
the
established
Law
of
the
successive
production
of
Mankind
ex
mixtione
seminis
utriusque
sexus
.
Nay
the
more
considerate
Pythagoreans
,
and
those
Jews
that
held
the
Transmigration
of
Souls
,
never
supposed
any
transmigration
into
any
spontaneous
production
of
Man
or
Animal
,
but
only
into
such
as
proceeded
ex
univoca
generatione
;
and
what
hath
never
been
done
,
yea
never
supposed
to
have
been
done
,
we
have
no
reason
to
suppose
possible
to
be
done
by
any
natural
and
finite
Efficient
,
for
such
these
Souls
must
be
whether
they
pre-existed
or
not
.
And
therefore
though
in
the
Resurrection
the
separated
Soul
is
supposed
to
reassume
his
own
Body
again
,
yet
this
seems
not
to
be
by
any
natural
power
residing
in
the
Soul
to
form
the
Body
and
reunite
it self
to
it
,
but
must
be
attributed
to
that
Almighty
Power
of
the
Glorious
God
,
and
to
the
working
of
His
Mighty
Power
,
whereby
he
is
able
to
subdue
all
things
to
himself
;
and
by
the
very
self-same
excess
of
power
,
whereby
he
first
created
Man
upon
the
Earth
,
shall
he
form
,
raise
,
and
reunite
the
Humane
Nature
in
the
Resurrection
,
vid.
1
Cor.
15.1
Thess.
4.
Mat.
13.
Mat.
24.
Christ
the
Son
of
and
raised
himself
;
but
in
the
Resurrection
the
Dead
shall
be
raised
by
the
Power
and
Command
of
the
Glorious
God
.
Secondly
,
It
is
not
supposed
by
those
,
that
the
Souls
of
perfect
Brutes
had
any
existence
antecedent
to
their
first
production
;
for
their
Souls
are
not
of
a
self-subsisting
nature
,
they
cannot
exist
out
of
them
,
but
begin
with
them
,
and
dye
with
them
;
so
these
in
their
first
production
could
not
arise
by
any
such
illapsus
animarum
into
elementary
Matter
,
but
we
must
attribute
their
primitive
Formation
or
Creation
to
the
Command
of
the
Divine
Will
;
and
so
if
we
give
them
any
Origination
,
we
shall
upon
this
Supposition
give
them
a
nobler
Origination
,
and
by
a
more
immediate
interposition
of
the
Divine
Power
and
Will
,
than
to
that
of
Man
,
which
seems
unreasonable
.
As
to
the
Second
,
It
is
true
the
Platonists
attributed
an
Universal
Soul
to
the
Universe
,
the
Anima
mundi
,
which
though
they
sometimes
suppose
it
a
created
Intelligent
Nature
,
yet
in
other
places
we
shall
find
them
attributing
so
great
power
and
energy
to
it
,
that
it
seems
they
made
it
to
be
no
other
than
God
himself
.
But
when
they
held
their
Supposition
of
an
Anima
mundi
as
a
created
Existence
subordinate
to
Almighty
God
,
although
they
attribute
many
of
the
great
Appearances
of
Nature
,
both
in
their
production
and
government
to
this
Universal
Spirit
,
yet
they
dare
not
assert
unto
it
the
Efficiency
of
the
first
Original
of
Humane
Nature
by
it
;
and
if
they
should
,
yet
this
their
Supposition
would
have
this
flaw
in
it
,
that
they
take
greater
pains
,
and
run
the
hazard
of
more
difficulties
,
by
supposing
the
Origination
of
Man
from
this
Anima
mundi
,
than
if
they
should
with
us
suppose
the
immediate
Origination
by
the
Divine
Power
;
neither
do
they
gain
any
thing
by
it
.
But
this
I
may
possibly
resume
again
hereafter
.
But
the
Supposition
whereof
we
took
notice
before
is
this
,
That
there
is
a
threefold
created
Universal
Nature
,
viz.
a
Natura
mentalis
,
common
to
Men
and
Angels
;
a
Natura
sensitiva
,
common
to
Animals
;
and
a
Natura
ignea
,
which
is
the
common
Principle
of
Vegetation
.
And
therefore
as
the
communis
natura
ignea
is
dispersed
through
the
Universe
,
and
by
participation
thereof
to
particles
of
Matter
gives
an
existence
to
the
Vegetables
of
several
natures
,
so
the
communication
of
the
communis
natura
sensitiva
might
at
first
give
an
original
to
perfect
Sensitives
,
as
perchance
it
now
doth
to
insecta
sponte
nascentia
;
so
the
participation
of
the
Natura
mentalis
to
some
portions
of
elementary
Matter
may
also
give
the
origination
of
the
first
Men
and
Women
in
the
World
.
Two
things
I
should
say
to
this
:
First
,
Although
it
be
true
,
that
the
abstraction
of
the
Understanding
,
ranging
the
Souls
of
living
things
under
these
Distinctions
and
generical
Notions
,
hath
given
us
the
Notion
of
one
common
Mentalis
natura
,
and
one
common
Sensitiva
natura
,
and
one
common
Ignea
natura
;
yet
it
will
be
hard
to
prove
,
that
there
are
any
such
real
common
Natures
really
existing
,
but
in
the
Individuals
thereof
.
We
have
the
common
Notion
of
Natura
animalis
,
and
yet
never
any
Man
could
make
out
,
that
there
was
any
Animalis
natura
but
what
existed
in
the
Individuals
,
or
that
here
ever
was
or
can
be
really
existing
any
Animal
with
it
,
not
determined
in
some
more
contracted
existence
than
an
Animal
.
Secondly
,
I
must
needs
confess
there
is
a
fair
probability
of
Reason
offered
by
many
Learned
Men
of
this
triplicity
of
existing
common
Natures
,
and
it
carries
a
great
analogy
with
many
other
Phaenomena
in
Nature
,
and
therefore
I
dare
not
generally
deny
it
,
though
the
explication
of
the
manner
of
their
Existences
,
their
particular
Natures
and
Uses
,
be
difficult
.
But
if
it
be
admitted
(
as
possibly
it
may
be
)
that
there
is
some
common
Element
of
Mental
Nature
,
another
common
Element
of
Sensitive
Nature
,
and
another
common
Element
of
Ignea
Natura
,
and
that
the
several
Ranks
of
Beings
,
Rational
,
Sensitive
and
Vegetable
,
participate
of
these
respective
Natures
,
as
their
common
Store
or
Element
from
whence
they
are
derived
,
and
therefore
for
instance
the
Rational
Soul
in
Man
were
a
participation
of
that
common
Element
or
Stock
of
the
Mentalis
natura
;
yet
still
we
must
go
higher
for
the
Origination
of
Mankind
,
for
this
would
be
no
other
than
as
it
were
the
Materia
prima
or
communis
of
the
Souls
of
Men.
1.
Either
this
Natura
mentalis
is
indivisible
,
and
communicated
intirely
without
any
distribution
of
several
divided
parts
of
it
to
all
Men
,
as
the
common
Heat
of
the
Sun
is
communicated
to
a
thousand
Men
together
,
and
then
all
Men
will
have
one
common
Soul
,
and
there
will
be
no
individuation
nor
principle
of
individuation
between
Mankind
,
for
the
same
universal
indivisible
Soul
reasons
and
wills
in
every
Man
,
which
would
be
unintelligible
and
absurd
.
2.
Or
to
uphold
Individuation
in
the
Persons
and
Souls
of
Men
,
this
common
Natura
mentalis
must
be
either
truly
several
divided
Souls
,
with
Origen's
Mundus
animarum
;
or
else
,
though
this
common
Nature
be
actually
one
at
first
,
yet
it
is
divisible
,
and
potentially
many
:
and
so
the
several
Souls
of
several
Men
must
be
so
many
several
Particles
or
Ramenta
of
this
Universalis
natura
;
and
either
this
portion
thereof
must
be
by
the
superior
Activity
of
Almighty
God
,
or
else
it
must
have
a
kind
of
natural
division
of
it self
,
according
to
the
division
of
Matter
qualified
and
organized
to
receive
it
:
If
the
former
,
still
there
is
dignus
vindice
nodus
;
for
God
Almighty
must
be
called
in
to
distribute
and
participate
the
portions
of
this
Mental
Nature
:
if
the
latter
,
then
what
shall
become
of
the
Individuation
of
the
Soul
after
Death
?
It
will
return
back
,
and
be
drowned
as
it
were
in
the
Natura
mentalis
,
or
be
annihilated
;
and
if
it
keeps
its
Individuation
,
it
must
be
by
the
Power
and
Interposition
of
Almighty
God
.
3.
But
be
it
what
it
will
,
suppose
it
be
the
common
Matter
as
it
were
of
the
Souls
of
Men
,
and
therefore
now
in
the
ordinary
course
of
Propagation
,
by
a
kind
of
setled
Law
in
Nature
may
communicate
it self
or
any
portion
of
it self
,
to
the
natural
productions
of
Mankind
;
yet
where
do
we
find
,
that
either
it
ever
did
,
or
can
of
its
self
form
a
Body
out
of
Elementary
Nature
,
and
unite
it self
unto
it
?
Or
how
could
that
be
done
without
the
ordinary
method
of
Generation
,
to
dispose
and
organize
the
Recipient
or
organized
Body
,
or
the
interposition
of
a
superior
Intelligent
Nature
,
that
must
form
and
unite
it
;
and
if
it
ever
did
,
or
could
do
the
same
by
its
own
immediate
Activity
,
why
do
we
not
see
the
same
thing
done
daily
without
the
course
of
ordinary
Generation
ex
Semine
,
since
this
commune
Elementum
mentale
still
is
supposed
to
exist
,
and
of
the
same
efficacy
as
ever
it
was
?
4.
It
is
observable
,
that
in
all
these
kinds
of
Suppositions
either
of
one
Mundus
animarum
individualium
with
Origen
,
or
of
a
common
Elementum
mentale
,
whether
divisible
or
indivisible
,
nothing
can
be
done
without
taking
in
the
Power
of
an
Omnipotent
God
,
either
in
the
first
Creation
of
these
Souls
or
Elements
,
or
in
the
direction
,
ordering
and
governing
of
their
illapses
into
Matter
,
or
of
the
preparing
and
organizing
of
Matter
in
the
first
Origination
of
Men
,
or
in
the
separating
or
individuating
of
these
Elements
,
or
in
the
uniting
of
them
to
Matter
,
or
in
giving
the
Law
,
and
Rule
,
and
Institution
of
their
future
Regiment
,
or
indeed
in
all
of
these
:
And
so
Men
have
needlesly
,
and
without
sufficient
evidence
multiplied
Entia
,
and
yet
such
as
are
not
effectual
to
the
solution
of
the
Phaenomena
;
nisi
Deus
intersit
;
and
all
this
plainly
expedited
with
the
same
ease
,
and
less
perplexity
and
multiplicity
,
by
the
immediate
Command
of
the
Divine
Will
and
Power
in
the
first
production
of
Things
,
according
to
the
plain
,
explicable
,
and
intelligible
System
given
us
by
God
by
the
hand
of
Moses
,
namely
,
an
immediate
Formation
of
Man
,
an
immediate
Creation
of
an
Immortal
Intellectual
Soul
,
and
an
immediate
Union
of
both
Parts
of
the
Compositum
by
Almighty
God
.
5.
Indeed
if
it
be
supposed
that
one
common
Mental
Nature
may
be
specifically
appropriate
to
the
Humane
Nature
,
(
not
taking
in
the
Angelical
)
the
difficulty
of
the
specification
of
Humane
Nature
by
that
common
Mental
Principle
may
be
removed
,
because
the
Humane
Nature
is
but
one
Species
;
yet
the
Supposition
of
one
common
Sensitive
or
Vegetable
Nature
,
as
the
common
Constituent
of
Animals
and
Vegetables
,
leaves
us
under
this
perplexity
and
difficulty
,
namely
,
How
from
that
common
Sensitive
Nature
there
ariseth
diversity
of
Species
of
Animals
and
Vegetables
;
or
since
the
Principles
are
but
of
one
kind
,
how
comes
the
Species
to
be
several
:
And
on
the
other
side
,
if
the
variety
of
Species
arise
from
the
different
modification
or
qualification
of
the
Matter
,
How
comes
it
to
pass
that
there
is
any
fixedness
and
determination
of
the
Species
of
Animals
or
Vegetables
,
or
that
they
are
contained
and
conserved
in
the
same
Species
;
since
the
modifications
and
qualifications
of
Matter
are
various
,
and
irregular
,
and
infinite
,
neither
do
they
keep
in
one
fixed
modification
or
qualification
,
but
the
same
is
hourly
changed
.
It
remains
therefore
,
that
although
we
should
admit
such
a
Natura
sensitiva
or
ignea
,
either
in
some
common
Masses
,
or
interspersed
and
diffused
through
the
whole
Mass
of
Elementary
mixed
Matter
,
we
must
be
fain
to
suppose
something
else
that
must
determin
these
common
and
Homogeneal
Principles
into
determinate
Species
;
or
at
least
,
that
there
are
as
many
Sensitive
Natures
specifically
distinct
as
there
are
Species
of
Animals
in
the
World
.
These
Suppositions
therefore
are
not
sufficient
to
explicate
the
first
productions
of
perfect
Animals
,
at
least
without
multiplication
of
inevident
and
unexplicable
Suppositions
.
6.
I
therefore
come
to
that
true
,
and
plain
,
and
necessary
Conclusion
,
That
the
first
production
of
Mankind
,
yea
and
of
perfect
Animals
,
was
wrought
immediately
by
the
Efficacy
of
an
Intelligent
,
Wise
,
and
Powerful
Being
,
distinct
from
the
things
produced
:
and
this
is
the
great
Truth
that
in
all
this
Discourse
I
aimed
at
,
and
am
now
arrived
at
.
And
I
shall
not
need
go
any
farther
for
the
evidence
of
this
Truth
,
than
the
Contemplation
of
the
Thing
it self
,
(
Man
,
)
in
which
we
shall
find
so
many
clear
Evidences
of
an
Intelligent
Efficient
,
that
we
need
no
other
,
and
the
common
Instances
will
evidence
the
Reasonableness
of
such
a
Consequence
.
If
I
should
behold
a
House
with
several
Rooms
and
Stories
,
excellently
contrived
with
all
Offices
and
Conveniences
for
Use
,
Doors
,
Windows
,
Chimneys
,
Stairs
,
and
every
thing
placed
and
digested
with
Order
,
Usefulness
,
and
Beauty
,
a
little
Logick
will
induce
me
to
conclude
that
it
was
the
Work
of
an
intelligent
and
skilful
Architect
,
though
I
did
not
see
him
building
or
finishing
it
.
If
I
should
see
a
curious
Watch
,
curiously
wrought
,
graved
,
and
enameled
,
and
should
observe
the
exact
disposition
of
the
Spring
,
the
String
,
the
Wheels
,
the
Ballance
,
the
Index
,
and
by
an
excellent
,
orderly
,
regular
Motion
described
,
discovering
the
Hour
of
the
Day
,
Day
of
the
Month
,
and
divers
other
regular
and
curious
Motions
:
Or
if
I
should
see
such
a
goodly
Machina
as
some
ascribe
to
Archimedes
,
whereby
in
distinct
Spheres
or
Orbs
the
situation
of
the
Elementary
and
Celestial
World
were
represented
,
and
all
these
put
into
their
several
Motions
,
consonant
to
that
we
see
in
the
Heavenly
Bodies
,
by
the
means
of
Springs
or
Weights
artificially
placed
,
I
should
most
reasonably
conclude
,
that
these
were
neither
Casual
not
simply
Natural
Productions
,
but
they
were
the
Work
of
some
intelligent
curious
Artist
,
that
by
design
,
intention
and
appropriation
wrought
and
put
in
order
and
motion
these
curious
Automata
.
And
certainly
,
if
I
or
any
Man
of
Reason
should
in
this
moment
behold
a
parcel
of
red
Clay
,
and
in
a
moment
should
see
that
arise
into
the
Figure
of
a
Man
,
full
of
Beauty
and
Symmetry
,
endued
with
all
those
Parts
and
Faculties
which
I
see
in
my self
,
and
possibly
far
more
glorious
,
exquisite
,
and
beautiful
;
and
I
should
observe
him
presently
after
this
Formation
use
all
the
Operations
of
Life
,
Sense
and
Reason
,
and
this
kind
of
production
never
seen
before
:
That
common
Reason
which
should
tutor
me
to
think
that
that
Watch
,
that
Machina
before
mentioned
was
the
Work
of
an
Intelligent
Nature
,
would
much
more
enforce
me
to
believe
that
this
admirable
and
stupendious
production
of
such
a
Nature
unexampled
before
,
would
enforce
me
to
believe
and
confess
that
this
were
the
immediate
Work
not
only
of
an
Intelligent
Being
,
but
of
a
most
Wise
and
Powerful
Being
,
that
could
thus
in
a
moment
frame
,
animate
,
and
endow
such
an
excellent
Creature
as
this
.
And
yet
certainly
the
first
created
Parents
of
Mankind
were
constitute
in
a
Nature
specifically
conformable
unto
that
Nature
which
Mankind
now
hath
,
and
as
we
have
no
reason
to
believe
they
were
any
way
inferior
to
the
present
Perfection
of
Humane
Nature
,
so
we
have
very
great
reason
to
suppose
them
constituted
in
a
greater
degree
of
Beauty
and
Perfection
than
the
most
perfect
Man
that
hath
been
ever
since
their
Formation
,
(
except
the
incarnate
Son
of
God
.
)
Although
I
do
not
intend
in
this
place
to
take
a
large
Survey
of
the
Perfection
of
the
Humane
Nature
,
because
it
is
in
part
done
already
,
and
I
shall
reserve
it
,
God
willing
,
for
its
proper
place
and
season
;
yet
because
my
Scope
here
is
to
evince
,
that
the
Supposition
of
the
first
production
of
Mankind
is
an
unquestionable
Evidence
of
the
Existence
of
a
most
Wise
and
Intelligent
Being
;
and
that
the
strength
of
that
Evidence
rests
in
the
due
Contemplation
of
the
Excellence
of
the
Humane
Nature
and
Faculties
,
and
those
other
Appendices
thereunto
;
and
that
it
is
not
possible
to
conceive
any
other
but
an
Intelligent
Efficient
(
working
by
Choice
,
Wisdom
,
and
Appropriation
)
should
be
the
first
Producent
,
Former
,
and
Constituent
of
such
a
Nature
.
I
shall
take
a
short
Survey
of
the
Humane
Nature
,
Perfections
,
and
Appendices
,
which
may
give
any
Man
a
handle
to
improve
it
farther
to
the
same
end
;
leaving
the
fuller
Discourse
of
the
Humane
Nature
as
a
Reserve
,
also
whereupon
a
fuller
Improvement
may
be
made
of
this
Consideration
and
Conclusion
.
And
upon
the
diligent
Observation
of
this
Argument
it
will
evidently
appear
,
That
the
modelling
,
framing
,
compounding
,
ordering
,
and
endowing
the
first
Prototype
and
first
Copy
of
the
Humane
Nature
was
neither
an
Act
or
Event
of
Chance
,
or
of
a
Surd
,
Inanimate
,
Unintelligent
Nature
,
but
was
a
Contrivance
and
Work
of
Design
,
Skill
,
and
Intention
,
a
Transcript
of
that
Idea
which
resided
in
an
intelligent
Being
,
a
Work
of
a
wise
and
powerful
Being
;
yea
such
a
Work
as
could
never
have
been
made
by
any
less
than
the
most
intelligent
,
wise
,
and
powerful
Being
,
exceeding
the
more
single
Wisdom
and
Activity
of
any
created
Intelligence
at
least
,
unless
acting
in
and
by
the
Commission
,
Virtue
,
and
Strength
of
the
Almighty
God
.
Now
these
Excellencies
in
Man
that
demonstrate
an
Intelligent
Efficient
are
of
two
kinds
,
1.
Such
as
immediately
concern
his
nature
:
2.
Such
as
are
distinct
from
it
,
but
relating
to
it
.
1.
Therefore
concerning
those
Excellencies
that
concern
immediately
his
Nature
;
and
these
discover
themselves
and
the
Wisdom
of
their
Efficient
.
And
these
Excellencies
are
considered
either
simply
in
themselves
;
or
2.
Compositè
,
and
with
the
several
Subserviences
and
Accommodations
to
their
Ends
and
Uses
.
As
to
the
first
Consideration
,
there
are
many
Excellencies
in
the
Humane
Nature
which
manifest
a
far
more
eminent
Excellency
in
his
first
Efficient
.
The
Symmetry
,
Beauty
,
Majesty
,
and
admirable
Composure
of
his
Body
,
to
which
there
can
be
nothing
added
,
nor
detracted
,
without
a
blemish
to
it
.
The
admirable
Faculties
of
his
Soul
,
those
that
concern
him
in
his
lowest
rank
of
Life
,
the
Faculty
by
which
he
is
nourished
;
those
that
concern
him
in
his
middle
rank
of
Life
,
Soul
and
Sensation
,
Memory
and
Appetite
;
those
that
concern
him
in
his
supreme
rank
of
Life
,
Intellect
and
Will
;
those
that
concern
him
in
his
whole
Compositum
,
the
Generative
Faculty
.
The
admirable
Union
of
his
Soul
to
his
Body
,
whereby
he
becomes
one
Intellectual
Being
,
though
consisting
of
Principles
of
differing
natures
.
These
and
such
as
these
would
be
largely
prosecuted
,
for
they
do
evidence
an
intellectual
,
most
wise
Efficient
,
that
could
thus
erect
,
and
thus
endow
such
a
Fabrick
.
But
that
which
I
most
reckon
upon
,
is
that
admirable
Accommodation
that
is
found
in
the
nature
of
Man
,
which
doth
most
undeniably
demonstrate
an
intellectual
and
wise
Efficient
,
working
by
Intention
and
Design
:
for
instance
,
It
is
indeed
a
very
great
evidence
of
an
Artist
that
can
make
the
Wheel
of
a
Watch
,
or
the
Spring
,
or
the
Ballance
,
but
the
destination
of
the
Spring
to
the
String
,
and
the
String
to
the
Fusee
,
and
the
accommodation
of
every
Wheel
,
and
their
position
and
fabrick
one
to
another
,
and
the
Ballance
to
correct
and
check
the
excess
of
the
Motion
,
and
the
Index
to
the
Table
,
and
to
fit
the
Table
with
Divisions
suitable
to
the
Hours
,
and
to
put
all
into
such
a
regular
Motion
as
demonstrates
the
Hour
of
the
Day
:
This
adaptation
of
things
of
various
and
several
Natures
and
Structures
one
to
another
,
and
all
to
some
common
End
or
Design
,
is
so
great
an
evidence
of
an
Intellectual
Being
that
works
by
Intention
,
by
Election
,
by
Design
and
Appropriation
;
that
nothing
can
be
opposed
against
it
:
And
therefore
I
rather
choose
to
prosecute
this
compound
Consideration
of
the
Humane
Nature
,
the
adaptation
and
appropriation
of
things
therein
one
to
another
,
and
to
common
Use
;
which
is
the
most
evident
Argument
of
such
an
Efficient
as
I
have
before
described
in
the
first
Fabrication
of
Humane
Nature
.
It
were
the
business
of
a
Volume
to
pursue
all
the
Particulars
of
this
kind
,
I
shall
only
instance
in
some
.
1.
The
admirable
accommodation
of
the
several
Parts
of
the
Humane
Body
to
make
up
one
Continuum
,
yet
consisting
of
divers
Parts
distinct
in
their
individuals
and
kinds
,
the
mortising
of
the
Bones
one
into
another
,
the
binding
them
together
by
Nerves
and
Muscles
and
Tendons
,
the
Veins
and
Arteries
for
the
carrying
of
the
Blood
diffused
by
several
Ramifications
from
their
Roots
to
the
uttermost
extremities
of
the
Body
,
their
differing
Coats
,
Anastomoses
and
means
of
Communication
for
the
Circulation
of
the
Blood
,
the
distributions
and
ramifications
of
the
Nerves
;
indeed
the
whole
Frame
of
the
Humane
Body
is
an
Engin
of
most
admirable
contrivance
and
mutual
accommodation
of
Parts
,
which
is
so
much
the
more
admirable
,
because
many
of
the
Parts
are
distinct
not
only
in
the
Roots
and
Numbers
,
but
in
their
Nature
and
Constitution
;
yet
make
up
one
most
beautiful
Continuum
,
by
the
mutual
accommodation
and
admirable
contignation
of
the
several
Integrals
thereof
.
2.
The
admirable
accommodation
of
Faculties
to
the
convenience
and
use
of
Humane
Nature
,
for
Instance
,
the
Digestive
Faculty
to
preserve
Life
,
the
Generative
Faculty
to
preserve
the
Species
;
his
Faculties
of
Sense
are
accommodated
to
a
Sensible
Being
,
for
as
much
as
he
is
to
converse
in
a
Corporeal
World
,
and
with
Corporeal
Beings
,
there
is
no
one
quality
of
Corporeal
Nature
that
he
hath
occasion
to
use
or
converse
with
,
but
he
hath
a
Faculty
by
one
of
his
five
Senses
to
receive
and
discern
.
Again
,
in
his
Intellective
Faculty
it
admirably
serves
him
for
the
Ends
and
Uses
of
his
Being
;
he
was
appointed
to
govern
,
direct
,
and
rule
other
Animals
,
and
therefore
he
hath
the
advantage
of
a
superior
Faculty
above
them
,
whereby
he
is
able
to
exercise
that
Direction
and
Government
:
He
was
made
to
be
the
Spectator
of
the
great
Work
of
God
,
to
consider
and
observe
them
,
to
glorifie
and
serve
that
God
that
made
them
;
and
he
is
accordingly
furnished
with
an
Intellective
Faculty
answerable
to
his
condition
.
3.
The
admirable
accommodation
of
Faculties
with
subministring
Faculties
,
and
Organs
subservient
,
appropriate
,
and
convenient
for
their
exercise
:
For
Instance
,
Local
Motion
is
necessary
to
Mankind
,
and
accordingly
he
is
furnished
with
Animal
Spirit
,
Nerves
,
Muscles
,
Tendons
,
and
Limbs
admirably
contrived
,
and
destined
,
and
fitted
to
Local
Motion
.
The
Intellective
Faculty
is
furnished
with
the
organical
Fabrick
of
the
Brain
,
and
the
subordinate
Power
of
Sense
,
Phantasie
and
Memory
,
to
assist
it
in
its
exercise
while
it
is
in
the
Body
:
Facultati
generativae
&
prolisicae
subministrans
facultas
seminificationis
,
ac
organa
eidem
deservientia
,
appetitus
naturalis
,
voluptas
quaedam
alliciens
organa
generationi
dicata
,
&
distinctio
sexuum
,
sine
qua
juxta
legem
in
natura
post
primam
humanae
naturae
formationem
insitam
,
hujusmodi
speciei
propagatio
fieri
nequivit
.
The
Digestive
Faculty
,
furnishing
the
Blood
,
the
Blood
increasing
the
Body
,
and
supplying
the
Treasuries
of
the
Spirits
,
the
Spirits
again
supplying
and
maintaining
the
Offices
of
the
Faculties
.
So
that
not
only
the
Blood
,
but
the
whole
Corporeal
and
Animal
Nature
is
in
continued
motion
and
mutual
subserviency
.
I
might
be
endless
in
this
Contemplation
,
but
because
it
is
evident
to
any
Man
that
considers
,
and
I
design
a
larger
discussion
of
this
Business
when
I
come
to
consider
the
Parts
and
Faculties
of
the
Humane
Nature
,
I
shall
not
give
farther
Instances
therein
.
And
the
Use
that
I
make
of
it
is
this
,
That
although
it
might
be
supposed
possible
,
that
either
Chance
or
Nature
might
in
some
simple
narrow
things
produce
very
curious
Appearances
,
as
the
Configurations
of
Asterites
,
of
Crystals
,
of
Salts
in
their
several
shapes
;
yet
when
in
such
a
complicated
Nature
as
Man
is
,
consisting
of
so
many
various
Parts
,
various
in
their
position
,
nature
,
and
use
,
there
shall
be
found
such
an
exact
adaptation
of
every
thing
one
to
another
,
as
to
serve
the
whole
and
every
part
;
this
in
the
primordial
Constitution
and
Formation
must
needs
be
the
Work
of
a
most
wise
,
intelligent
,
powerful
Being
,
that
operates
secundùm
intentionem
,
appropriationem
,
&
intelligentiam
.
2.
Let
us
come
then
to
those
Appendices
and
relative
Respects
of
other
things
to
the
Humane
Nature
,
we
shall
easily
find
in
it
this
Consideration
also
,
the
Footsteps
and
Evidences
of
an
Intelligent
Nature
in
the
Constitution
of
him
,
by
that
admirable
accommodation
of
things
without
him
of
different
nature
from
him
,
to
his
use
and
convenience
.
In
the
Operations
or
Works
of
Intelligent
Agents
we
may
easily
see
,
that
according
to
the
degree
or
perfection
of
such
Intelligence
there
is
variety
in
their
Work
or
Production
:
An
Intelligent
Agent
that
is
but
of
a
narrow
Intelligence
,
as
his
Prospect
is
commonly
short
and
weak
,
so
his
Work
seldom
attains
more
than
a
narrow
and
single
End
.
But
if
the
Agent
be
of
a
large
and
comprehensive
Intelligence
and
Wisdom
,
his
ends
are
great
,
and
most
times
various
and
complicated
,
and
the
same
Operation
or
Work
may
have
divers
many
〈◊〉
Ends
and
Uses
.
Almighty
God
therefore
being
of
infinite
Wisdom
and
Power
,
foresees
and
effects
great
and
various
Ends
in
one
and
the
same
Work
or
Operation
:
Take
for
Instance
that
goodly
Creature
the
Sun
,
What
a
complication
of
excellent
Ends
and
Uses
there
are
in
that
glorious
Body
?
It
is
the
Fountain
,
communicating
Light
to
the
Earth
,
the
Air
,
and
all
the
Planetary
Bodies
;
it
is
that
which
derives
Heat
,
and
is
the
great
Instrument
of
deriving
Fruitfulness
and
Fertility
to
the
inferior
World
;
it
distinguisheth
Times
and
Seasons
by
its
Motion
;
it
raiseth
,
and
digesteth
,
and
distributeth
the
Watry
Meteors
for
the
benefit
of
this
inferior
World
,
and
infinite
more
advantages
of
this
kind
.
And
therefore
it
is
the
narrowness
of
our
Understanding
,
that
when
we
see
one
excellent
End
or
Usefulness
in
any
thing
,
to
conclude
,
that
God
Almighty
intended
no
other
.
And
therefore
it
is
too
hasty
and
vain
a
Conclusion
,
to
think
that
the
glorious
Bodies
of
the
Celestial
Host
were
made
meerly
for
the
service
of
Man
;
and
it
is
also
folly
and
presumption
to
conclude
,
that
even
the
things
of
this
inferior
World
,
though
principally
designed
for
the
use
of
Man
,
were
meerly
and
only
destined
for
the
service
of
Man
:
Almighty
God
hath
the
Glory
of
his
own
Greatness
,
and
the
Communication
of
his
own
Goodness
,
as
the
great
End
of
all
his
Works
:
Yea
and
we
have
reason
to
think
,
that
even
in
these
inferior
Beings
of
this
lower
World
which
are
delivered
over
to
the
use
and
service
of
Men
,
God
Almighty
had
other
Ends
that
possibly
we
know
not
,
nay
possibly
in
the
Effection
of
the
least
minute
Animal
Almighty
God
intended
a
Communication
of
so
much
of
his
Goodness
and
Beneficence
to
it
,
as
might
give
it
a
kind
of
complacency
and
fruition
suitable
to
the
capacity
of
its
Existence
,
though
subordinate
to
other
Ends.
And
yet
not
only
in
these
inferior
Existences
of
this
lower
World
,
but
even
in
the
Fabrick
,
Order
,
and
Oeconomy
of
the
superior
World
there
is
to
be
found
an
admirable
accommodation
of
them
one
to
another
,
and
to
this
Steward
and
Tenant
of
Almighty
God
of
this
inferior
World
,
called
Man
.
1.
If
we
look
upon
the
Celestial
World
,
we
have
an
admirable
accommodation
thereof
to
the
convenience
of
Mankind
;
it
presents
to
his
View
,
and
thereby
to
his
Understanding
,
the
most
noble
Spectacle
of
the
Celestial
Bodies
,
their
Order
,
Beauty
,
Constancy
,
Motion
,
Light
,
conducting
to
the
knowledge
and
acknowledgment
of
the
Power
,
Wisdom
and
Goodness
of
God
:
it
gives
him
an
account
of
the
progress
,
and
parts
,
and
succession
of
Time
;
these
are
advantages
that
no
Irrational
Nature
can
make
use
of
.
But
the
Influence
of
the
Heavens
are
a
common
Benefit
to
Man
and
all
Sublunary
Natures
;
but
yet
the
inferior
World
seems
in
a
great
measure
directed
for
the
benefit
of
Mankind
;
some
in
common
to
him
and
the
Brutes
,
as
the
Air
for
Respiration
,
the
Fire
for
Warmth
,
the
Water
for
Drink
,
the
Earth
for
Fruit
and
Habitation
.
But
in
this
lower
World
there
seems
many
things
directed
to
the
special
use
of
Mankind
;
for
besides
Domestick
Animals
especially
allowed
for
his
Food
,
there
are
some
that
serve
for
his
Employment
,
Motion
,
Exercise
,
and
Food
,
as
the
Tillage
and
Planting
of
the
Earth
for
his
Food
;
some
for
his
Medicine
,
as
Herbs
,
and
Gums
,
and
Minerals
;
some
for
his
Clothing
,
as
the
Furrs
,
Wool
,
and
Skins
of
Beasts
;
some
for
his
Habitation
,
as
the
Timber
and
Stone
;
some
for
his
Fewel
,
as
Wood
,
Coals
,
and
Turf
;
some
for
his
Defence
and
Manufacture
,
as
Iron
and
Steel
;
some
for
Commerce
,
as
the
Metals
of
Silver
,
Gold
,
Copper
,
the
very
Situation
of
the
Seas
,
the
Magnes
;
some
for
his
Ornament
,
as
Silk
and
Jewels
;
some
for
his
Journey
and
Labour
,
as
Horses
,
Oxen
,
Camels
;
some
for
his
Necessity
,
some
for
his
Delight
:
Infinite
more
Instances
may
be
given
,
whereby
it
will
evidently
appear
that
this
lower
World
is
accommodated
to
the
use
and
convenience
of
Mankind
in
a
special
and
remarkable
manner
;
whereby
it
may
be
evident
to
any
considerate
Man
,
that
the
Formation
of
the
World
and
of
Mankind
was
by
the
same
wise
and
provident
Power
;
and
that
as
the
Humane
Nature
is
accommodated
to
it self
,
so
this
World
is
accommodated
to
the
exigence
and
convenience
of
the
Humane
Nature
.
When
I
have
considered
the
admirable
Congruity
of
all
the
Parts
of
Christian
Religion
,
and
how
it
corresponds
,
and
is
adapted
to
the
convenience
and
condition
of
the
Humane
Nature
,
and
how
those
antecedent
Prophesies
,
Promises
,
and
Directions
of
Religion
in
the
Old
Testament
,
bear
an
admirable
congruity
to
the
Model
of
Religion
in
the
New
Testament
,
notwithstanding
the
vast
distances
between
the
manifestations
of
them
,
and
how
all
the
Scheme
of
Divine
Dispensations
from
the
beginning
of
the
World
bear
an
admirable
accommodation
each
to
other
,
and
to
the
Evangelical
Doctrin
;
it
gives
us
a
strong
Moral
Evidence
that
the
same
one
God
was
the
Author
of
this
Religion
,
that
although
there
seem
a
diversity
and
variety
in
the
Administrations
,
yet
when
I
look
upon
them
together
,
compare
the
congruity
of
what
goes
before
to
what
follows
,
it
seems
one
most
beautiful
Piece
,
fitted
and
accommodated
in
every
part
to
the
other
;
and
hereby
I
satisfie
my self
that
it
is
the
true
Religion
,
that
it
is
all
of
one
piece
,
and
one
common
Author
of
it
,
namely
,
the
God
of
Truth
.
And
so
when
I
consider
the
Humane
Nature
,
and
the
admirable
accommodation
that
one
part
thereof
hath
to
the
other
,
and
also
look
upon
the
Mundus
aspectabilis
,
especially
this
lower
World
,
wherewith
we
are
by
reason
of
its
vicinity
best
acquainted
,
and
observe
how
admirably
the
same
is
accommodated
to
the
Animal
Life
of
Man
:
And
although
the
Parts
thereof
are
distinct
,
various
,
distant
,
yet
there
are
drawn
from
it
Lines
of
Accommodations
and
Communication
to
the
Use
of
the
Humane
Nature
,
so
exactly
and
appositly
,
that
I
cannot
choose
but
acknowledge
one
common
Author
both
of
the
greater
and
lesser
World
,
and
such
an
Author
,
as
made
and
disposed
all
things
by
the
highest
Wisdom
and
the
wisest
Choice
.
If
there
had
been
divers
Authors
of
the
greater
and
lesser
World
,
there
could
never
have
been
an
accommodation
of
things
so
disparate
one
to
another
,
unless
both
had
acted
in
subordination
to
one
common
third
Being
,
or
by
one
common
Counsel
.
Again
,
it
was
not
possible
that
Casualty
or
Chance
could
have
accommodated
things
of
various
kinds
one
to
another
:
If
Chance
could
make
a
Beam
of
a
House
,
and
could
have
made
Tenents
at
either
end
,
yet
it
is
not
possible
to
conceive
that
Chance
could
cast
it
to
be
just
of
a
fit
length
to
answer
the
congruity
of
its
contignation
to
another
piece
of
Timber
,
or
fit
the
Mortises
of
other
pieces
of
Timber
to
those
Tenents
,
or
fit
the
particles
and
scantlets
to
answer
just
one
another
;
this
must
of
necessity
require
a
Workman
that
works
by
Understanding
,
Choice
,
and
Appropriation
,
because
it
requires
accommodation
of
several
things
of
several
kinds
to
one
End
by
several
Means
.
Thus
therefore
when
I
see
the
admirable
accommodation
of
Humane
Nature
to
its
own
existence
and
conveniences
,
the
admirable
accommodation
therein
of
things
of
different
natures
one
to
another
,
as
Organs
to
Faculties
,
Sinews
to
Bones
,
Nerves
to
Muscles
,
Spirits
to
Nerves
;
when
I
see
the
excellent
accommodation
of
this
lower
World
,
especially
to
the
Humane
Nature
,
although
they
are
in
themselves
several
and
heterogeneal
,
I
cannot
(
without
violence
to
my
own
Observation
,
Experience
,
and
Reason
)
I
say
I
cannot
but
attribute
the
first
Formation
of
Humane
Nature
,
yea
and
of
all
the
Universe
,
to
one
most
Wise
,
Intelligent
,
Powerful
Being
;
who
did
all
things
according
to
the
counsel
of
his
Will
,
after
the
most
wise
and
excellent
Idea
of
his
unsearchable
Understanding
.
CAP.
V.
Concerning
the
Nature
of
that
Intelligent
Agent
that
first
formed
the
Humane
Nature
;
and
some
Objections
against
the
Inferences
above
made
,
and
their
Answer
.
HAving
in
the
foregoing
Chapter
reduced
the
Origination
of
Mankind
to
an
Intelligent
Efficient
,
effecting
it
per
modum
efficientis
voluntarii
,
&
per
intentionem
,
I
shall
in
this
place
inquire
what
kind
of
Intelligent
Efficient
this
was
,
for
among
Intelligent
Beings
there
is
one
Primum
,
the
Glorious
God
,
whose
Understanding
,
Power
,
and
Goodness
is
infinite
;
there
are
also
acknowledged
by
the
Heathen
,
Intelligentiae
à
primo
,
those
which
Aristotle
calls
by
the
Name
of
Separate
Intelligences
,
Plato
calls
Dii
ex
Diis
,
and
we
commonly
call
Angels
,
very
glorious
and
powerful
Creatures
,
which
Plato
takes
into
the
Business
of
the
Creation
of
Man
,
as
to
the
Corporeal
Frame
.
And
it
seems
to
be
,
that
the
Effection
of
the
Humane
Nature
in
any
part
thereof
,
is
not
attributable
to
the
Angels
,
neither
as
instrumental
,
much
less
as
principal
Causes
.
1.
As
to
the
Soul
of
Man
it
seems
beyond
dispute
,
for
that
was
a
created
Substance
,
and
Creation
of
any
new
Substance
being
an
infinite
Motion
,
is
not
within
the
power
of
any
Finite
Nature
:
the
Pretence
therefore
rests
only
as
to
the
Corporeal
,
or
at
least
Animal
Nature
.
2.
Therefore
I
say
that
the
Formation
of
the
Bodily
,
much
less
the
Animal
Nature
of
Man
,
in
order
to
the
reception
of
the
Soul
,
was
neither
coordinately
nor
instrumentally
the
Work
of
Angels
.
And
the
Reasons
that
seem
sufficient
to
make
out
this
Truth
,
are
these
:
1.
It
seems
utterly
above
an
Angelical
Power
to
organize
the
Body
of
the
Humane
Nature
:
for
though
it
is
true
,
that
in
the
established
way
of
Generation
,
the
Parents
,
who
are
inferior
in
nature
to
Angels
,
do
organize
the
Body
,
at
least
mediante
semine
,
yet
that
is
done
in
the
virtue
and
strength
of
the
Ordination
and
Institution
of
Almighty
God
:
So
that
as
well
Man
as
the
Semen
genitale
are
the
Instruments
deputed
by
Almighty
God
in
virtue
of
his
Supreme
Power
to
propagate
the
Humane
Nature
.
And
therefore
since
the
first
Formation
of
the
Humane
Nature
was
a
new
Formation
,
not
according
to
the
Laws
established
after
in
Nature
,
the
first
Production
of
Mankind
was
immediately
by
the
Almighty
Power
,
and
not
by
the
Power
of
any
subordinate
Intelligence
.
2.
Again
,
it
could
not
possibly
be
,
but
that
the
Humane
Nature
must
be
completed
in
an
instant
:
For
how
is
it
conceptible
,
that
first
there
should
be
Corpus
formatum
,
with
all
the
Organs
,
Vessels
,
Blood
,
and
Spirits
disposed
and
ordered
in
their
several
Cells
and
Motions
,
unless
Man
had
been
then
at
the
same
time
animated
as
well
as
organized
?
For
the
outward
shape
or
stature
of
a
Man
is
no
more
a
fit
Receptacle
of
an
Animal
,
much
less
of
a
Rational
Life
,
than
a
Statue
of
Wax
or
Stone
.
The
same
Hand
therefore
that
animated
;
formed
and
fashioned
also
the
same
Humane
Body
in
the
same
moment
,
by
virtue
of
the
Volition
,
Determination
,
or
Faciamus
of
the
Divine
Will.
3.
As
we
have
no
manner
of
evidence
of
the
Angelical
concurrence
or
instrumentality
in
the
Formation
of
Man
or
of
any
of
the
lower
Animals
so
there
is
no
necessity
at
all
of
such
a
Supposition
.
And
we
are
not
to
multiply
Causes
without
necessity
,
for
as
the
bare
determination
of
the
most
powerful
and
efficacious
Will
of
God
was
sufficient
to
bring
Being
out
of
Nothing
,
so
the
like
determination
of
the
same
Will
was
sufficient
to
form
Man
out
of
the
Dust
of
the
ground
,
without
taking
in
a
subordination
or
instrumentality
of
Angels
.
Again
,
if
we
should
suppose
the
cooperation
of
Angels
in
the
Formation
of
the
Body
of
Man
,
it
must
be
in
the
strength
,
virtue
,
and
efficiency
of
the
first
Cause
;
which
as
it
gave
the
Angels
their
Being
,
so
it
must
give
them
the
efficacy
power
,
and
virtue
to
be
instrumental
in
this
Formation
;
which
as
we
have
no
warrant
,
so
we
have
no
probable
reason
to
admit
,
since
the
first
Cause
was
all
sufficient
for
this
Effect
without
their
assistance
.
4.
The
admirable
Structure
of
the
Body
of
Man
,
the
accommodation
of
it
to
Faculties
,
the
furnishing
of
it
with
Faculties
accommodate
to
it
,
even
as
its
Animal
Nature
(
though
we
take
not
in
the
reasonable
intellectual
Soul
)
imports
in
it
a
Wisdom
,
Power
,
and
Efficacy
above
the
Power
of
any
created
Nature
to
effect
:
If
it
should
be
in
the
power
of
an
Angel
,
by
applying
actives
to
passives
,
to
produce
an
Insect
,
nay
a
perfect
Animal
,
yet
the
Constitution
and
Frame
of
so
much
of
that
in
Man
that
concerns
his
Animal
Nature
were
too
high
a
Copy
for
an
Angelick
Nature
to
write
,
unless
thereunto
deputed
and
commissionated
by
the
Infinite
God
,
which
Commission
we
no
where
find
,
and
I
am
very
sure
a
bare
Naturalist
will
not
suppose
.
5.
Again
,
there
is
that
necessity
of
a
suitableness
and
accommodation
of
the
Parts
of
the
Body
to
the
Faculties
of
the
Soul
,
and
è
converso
,
that
any
the
least
disproportion
or
disaccommodation
of
one
to
the
other
would
spoil
the
whole
Work
,
and
make
them
utterly
unserviceable
and
unapplicable
one
to
the
other
.
It
was
therefore
of
absolute
necessity
that
the
same
skill
and
dexterity
that
was
requisite
to
the
first
Formation
of
the
Soul
,
must
be
used
and
employed
in
the
Formation
of
the
Body
;
and
if
an
Angel
were
unequal
to
the
making
up
and
ordering
of
the
Soul
,
he
could
never
be
sufficient
to
make
a
fit
organical
Body
exactly
suitable
to
it
.
Upon
the
whole
matter
I
therefore
conclude
,
That
not
only
the
Soul
,
but
the
very
Animal
Nature
in
Man
,
and
not
only
that
,
but
the
Formation
and
Destination
of
his
Bodily
Frame
,
was
not
only
the
Work
of
an
Intelligent
Being
,
but
of
the
Infinite
and
Omnipotent
Intelligent
Being
,
who
in
the
same
moment
formed
his
Body
,
and
organized
it
with
immediate
Organs
and
Instruments
of
Life
and
Sense
,
and
created
his
Intellectual
Nature
,
and
united
it
to
him
,
whereby
Man
became
a
living
Soul
.
And
this
,
as
the
necessary
Evidence
of
Reason
,
doth
first
drive
us
to
acknowledge
a
Being
,
or
first
Formation
of
the
Humane
Nature
ex
non
genitis
;
and
secondly
,
to
acknowledge
that
this
first
Formation
of
the
Nature
of
Man
was
not
by
Chance
,
Casualty
,
or
a
meer
Syntax
of
Natural
Causes
,
but
by
an
Intelligent
Efficient
;
so
we
are
upon
the
very
same
and
a
greater
Evidence
of
Reason
,
driven
to
acknowledge
that
Intelligent
Efficient
to
be
the
Great
and
Wise
and
Glorious
God
,
no
other
Cause
imaginable
being
par
tali
negotio
.
And
indeed
,
if
once
we
can
bring
Men
but
to
this
one
Concession
,
That
the
original
Efficient
of
the
Humane
Nature
was
an
Intelligent
Being
,
any
Man
pretending
to
Reason
will
with
much
less
difficulty
admit
that
Efficient
to
be
the
Almighty
God
,
than
any
other
invisible
,
intelligent
Efficient
,
which
we
usually
call
Angels
or
Intelligences
:
And
the
Reasons
are
these
,
1.
Because
though
we
that
are
acquainted
with
the
Divine
Truths
do
as
really
believe
that
there
are
Angels
as
well
as
Men
,
yet
the
Natural
Evidences
of
the
Existence
of
Almighty
God
are
far
more
evident
and
convincing
,
even
upon
a
Rational
and
Natural
account
,
than
that
there
are
Angels
;
for
the
former
being
a
Truth
of
the
highest
moment
and
importance
to
be
believed
by
all
,
hath
a
proportionable
weight
and
clearness
of
evidence
,
even
to
Natural
Light
,
more
and
greater
than
any
other
Truth
:
And
hence
among
the
Jews
the
Sect
of
the
Sadduces
believed
the
Existence
of
God
,
yet
denied
or
doubted
the
Existence
of
Angels
or
separated
Intelligences
.
2.
Because
the
very
Supposition
of
an
Angelical
Nature
doth
necessarily
suppose
the
Existence
of
a
Supreme
Being
,
from
whom
they
derive
their
Existences
.
3.
Because
the
great
occasion
of
Infidelity
in
relation
to
Existence
of
Almighty
God
is
,
that
sensual
Men
are
not
willing
to
believe
any
thing
whereby
they
have
not
a
sufficient
Evidence
,
as
they
think
,
to
their
Sense
:
The
Notion
of
a
Spiritual
and
Immaterial
Being
is
a
thing
that
they
cannot
digest
,
because
they
cannot
see
or
by
any
Sense
perceive
it
,
nor
easily
form
to
themselves
a
Notion
of
it
.
He
therefore
that
can
so
far
master
the
stubborness
of
Sense
,
as
to
believe
such
a
Spriritual
Intelligent
Being
as
an
Angel
,
hath
conquered
that
difficulty
that
most
incumbers
his
belief
of
a
God
,
and
we
that
can
but
suppose
or
admit
the
former
,
cannot
long
doubt
of
the
latter
.
He
therefore
that
can
once
bring
his
thoughts
to
carry
the
first
Origination
of
Mankind
to
the
efficiency
of
an
Angel
,
must
needs
in
a
little
time
see
a
greater
evidence
not
only
to
believe
a
Supreme
Deity
,
but
to
attribute
the
Origination
of
Mankind
and
of
the
goodly
Frame
of
the
Universe
to
the
Supreme
Being
;
as
necessarily
best
fitted
with
Power
,
Wisdom
,
and
Goodness
to
accomplish
so
great
a
Work
,
and
that
without
the
help
or
intervention
of
Angels
or
created
Intelligences
,
who
must
needs
derive
their
Being
,
Power
,
and
Activity
from
him
.
There
remains
two
or
three
Objections
against
the
force
of
the
Consequence
of
the
Existence
of
Almighty
God
,
and
his
Efficiencies
in
the
production
of
Mankind
in
their
first
Individuals
,
which
I
shall
propound
and
answer
.
1.
Object
.
What
need
there
be
laid
so
great
a
stress
upon
the
Primitive
Formation
of
Man
,
as
that
it
could
not
be
done
but
by
the
Power
and
Wisdom
of
an
Almighty
Intelligent
Being
?
since
every
day's
experience
lets
us
see
,
that
by
the
mixture
and
coition
of
Man
and
Woman
,
Et
ex
semine
ab
utroque
deciso
,
in
utèro
muliebri
per
spatium
decem
mensium
ad
plurimum
producitur
hujusmodi
natura
humana
,
quem
tot
elogiis
magnificamus
;
that
which
we
every
day
see
to
be
an
effect
of
finite
Creatures
in
the
daily
production
of
Individuals
of
Humane
Nature
:
Why
must
we
needs
call
in
no
less
than
the
Wisdom
and
Power
of
God
himself
,
to
be
the
immediate
Efficient
of
the
first
Formation
of
the
Individuals
of
that
nature
,
which
we
see
every
day
produced
by
the
common
efficacy
of
Nature
and
efficiency
of
the
Parents
;
Vel
ad
minus
,
seminis
utriusque
sexus
in
utero
foemineo
conclusi
?
In
Answer
hereunto
,
I
shall
not
at
this
time
or
in
this
place
enter
into
the
dispute
how
far
the
Divine
Efficiency
concurrs
immediately
in
the
ordinary
Generation
of
Mankind
,
nor
how
far
the
entire
Humane
Nature
,
as
well
his
Rational
Soul
as
his
Body
and
Animal
Nature
,
is
attributable
to
Parental
Generation
,
these
will
be
proper
for
another
place
:
but
for
a
full
Answer
hereunto
I
say
,
1.
That
there
is
not
the
same
measure
to
be
taken
of
the
competency
or
sufficiency
of
an
Efficient
in
the
production
of
the
Humane
Nature
,
as
it
stands
now
established
,
and
in
the
first
formation
of
the
first
Individuals
of
that
nature
ex
non
genitis
.
It
is
true
,
it
is
in
setled
and
established
Nature
,
within
the
compass
of
the
immediate
efficiency
of
both
Sexes
,
&
seminis
prolifici
ab
eisdem
decisi
,
to
form
the
Humane
Nature
in
that
gradual
process
and
method
that
is
now
consonant
to
Nature
;
but
if
all
the
Men
on
Earth
and
Angels
in
Heaven
should
now
go
about
to
form
the
Humane
Nature
ex
non
genitis
,
either
out
of
the
Elementary
Material
,
or
by
the
help
and
direction
of
the
Celestial
Influences
,
or
by
any
Irradiation
even
from
an
Angelick
Nature
,
it
could
not
be
done
;
It
was
therefore
a
vain
piece
of
madness
Paracelsus
to
pretend
to
the
formation
of
a
Homunculus
,
when
by
all
his
pretended
Skill
he
could
not
protract
his
own
Life
,
being
already
constituted
to
the
common
period
of
an
ordinary
old
age
.
But
2.
This
Potestas
generativa
in
the
Humane
Nature
is
part
of
that
admirable
Efficiency
which
Almighty
God
exercised
in
the
first
Formation
of
Mankind
and
of
other
perfect
Animals
;
and
this
Faculty
is
performed
in
the
Humane
Nature
,
and
traduced
from
one
to
another
by
the
immediate
efficacy
,
virtue
,
and
energy
of
that
first
Divine
Efficiency
.
In
this
Generative
Faculty
therefore
though
the
Parents
are
not
simply
passive
Instruments
,
the
Semen
prolificum
is
not
meerly
a
passive
Instrument
in
the
production
of
Humane
Nature
,
yet
both
are
Instruments
,
and
Efficientes
vicariae
&
subordinatae
,
in
respect
of
Almighty
God
;
and
the
activity
that
either
of
these
Instruments
have
,
they
have
from
that
God
that
first
formed
the
Humane
Nature
,
and
implanted
and
alligated
this
activity
to
them
.
In
the
first
formation
of
the
first
Individuals
of
Humane
Nature
this
Vis
prolifica
was
immediately
constituted
in
them
by
Almighty
God
,
with
power
not
only
to
produce
their
kind
,
but
to
transmit
this
Vis
prolifica
to
those
they
so
produced
:
and
although
the
immediate
production
now
seems
to
be
by
the
immediate
efficiency
of
the
Parents
,
and
their
prolifick
Semen
,
yet
it
is
done
by
virtue
,
and
in
the
power
of
the
first
efficiency
of
Almighty
God
;
Qui
cum
hanc
indidit
primis
individuis
in
eorum
prima
formatione
,
ac
perpetua
quadam
lege
successivis
individuis
quasi
alligavit
&
connexit
.
So
that
as
when
I
behold
a
Man
at
this
day
,
his
corporeal
Figure
,
his
Faculties
,
I
see
but
as
it
were
a
Copy
or
Transcript
of
the
first
created
nature
of
Man
in
the
first
Individuals
,
I
mean
as
to
their
Essentials
;
so
I
look
upon
the
successive
Generations
of
Mankind
,
to
be
but
a
continuation
of
that
first
generative
Faculty
concreated
with
the
first
Man
,
and
protracted
or
extended
unto
all
succeeding
descendents
from
him
:
And
therefore
I
have
all
the
reason
imaginable
,
when
I
behold
the
successive
Generations
of
Men
,
and
the
actuating
of
that
Faculty
,
retro
trahere
ad
primam
originem
;
and
to
acknowledge
it
to
be
no
less
the
Efficacy
of
the
Divine
Efficiency
in
the
thousandth
Generation
from
Adam
,
than
it
was
in
Adam
himself
:
Just
as
if
I
should
take
a
Wedge
of
Silver
of
one
Inch
square
,
and
gild
it
over
with
Gold
,
and
should
after
draw
it
by
Art
into
a
Wire
as
small
as
a
Hair
,
to
a
Mile
in
length
,
every
Inch
of
that
silver
Wire
hath
the
very
same
tincture
which
the
first
Wedge
had
:
Though
this
resemblance
holds
not
in
all
things
,
it
serves
to
explicate
what
I
mean
,
namely
,
the
Facultas
generativa
,
which
was
by
God
Almighty
given
to
the
first
Parents
of
Mankind
,
and
was
bound
to
their
Species
.
And
though
it
be
now
at
a
remoter
distance
from
its
first
efficiency
,
yet
it
hath
its
continuance
and
efficacy
by
virtue
of
that
First
Efficiency
,
and
the
Institution
and
Ordination
of
that
most
Wise
and
Powerful
Being
.
So
that
even
at
this
day
the
univocal
generation
of
Man
(
yea
and
of
all
perfect
Animals
)
is
no
less
the
Efficiency
of
Almighty
God
than
it
was
in
the
first
production
of
it
,
though
it
be
more
remote
in
respect
of
the
intervenience
of
more
successive
instrumental
Causes
.
And
therefore
we
are
mistaken
,
if
we
think
that
the
generation
of
Men
or
Animals
is
purely
by
virtue
of
the
instrumental
Causes
,
without
regard
to
the
first
Efficiency
of
Almighty
God
;
which
though
it
perpetuates
it
in
a
setled
regular
way
,
now
called
therefore
Natural
,
yet
it
is
by
the
Force
,
Virtue
,
and
continuing
Energy
of
the
first
wise
,
powerful
,
and
efficacious
Institution
of
Almighty
God
.
And
so
nothing
is
gotten
by
this
Objection
,
but
to
re-mind
us
to
acknowledge
and
admire
the
admirable
Wisdom
,
Power
,
and
Goodness
of
God
,
in
the
first
establishment
and
continued
protraction
of
this
Law
of
Seminal
Propagation
.
And
this
is
the
true
reason
of
the
constancy
and
fixedness
of
the
Methods
of
Generation
,
and
why
they
do
not
transire
ultra
limites
;
why
those
Animals
that
are
produced
per
ovum
,
do
not
,
cannot
produce
viviparous
,
as
Birds
,
and
some
sorts
of
Fishes
;
and
why
those
that
produce
vivipara
,
or
per
vermem
,
do
not
produce
per
ovum
;
why
without
extreme
accidents
all
perfect
Animals
produce
Individuals
conformable
to
their
own
similitude
,
and
specifick
nature
and
likeness
;
namely
,
this
is
the
true
reason
,
In
the
first
formation
of
the
Individual
of
these
Species
,
the
most
Wise
God
,
who
foresaw
what
was
most
fit
and
convenient
,
did
engrave
these
several
Laws
and
inviolable
Constitutions
in
the
natures
of
the
things
first
produced
,
and
chained
and
connected
them
to
their
Species
by
an
inviolable
Law
,
not
regularly
changeable
by
any
Power
but
by
his
Power
that
Enacted
them
:
And
therefore
it
is
not
in
the
power
of
an
Angel
to
alter
the
established
Method
of
the
Generation
of
things
,
because
it
is
a
Law
instituted
by
the
Supreme
Lord
.
And
although
Monstrous
Births
may
casually
arise
,
as
in
due
time
may
be
observed
,
yet
the
production
of
vivipara
per
ovum
,
or
of
ovipara
per
vermem
,
or
of
Men
or
perfect
Animals
,
aliter
quam
per
conjunctionem
maris
&
foeminae
,
are
prohibited
by
the
setled
and
fixed
Laws
established
by
the
God
of
Nature
in
the
first
formation
of
Individuals
.
2.
Object
.
You
lay
much
stress
upon
the
admirable
Fabrick
not
only
of
Man
but
of
perfect
Animals
,
the
regular
and
excellent
order
and
composure
of
their
Parts
,
the
accommodation
of
their
Organs
to
their
Faculties
,
and
of
their
Faculties
to
the
convenience
of
their
Nature
:
and
yet
there
is
scarce
the
smallest
Insect
but
hath
the
same
Faculties
and
Organs
as
exquisitly
accommodated
to
their
use
as
the
greatest
Animal
,
nay
they
are
so
much
the
more
curious
,
and
the
Art
of
the
Artificer
so
much
the
more
commendable
by
how
much
the
smaller
they
are
.
If
a
Flea
or
a
Fly
hath
as
exact
a
symmetry
,
organization
,
and
diversity
of
Faculties
as
an
Ostridge
or
an
Elephant
;
the
curiosity
of
the
Art
is
more
admirable
by
the
smalness
of
the
Volume
:
And
yet
these
do
every
day
arise
spontaneously
,
and
it
may
be
propagate
their
kind
after
their
spontaneous
production
,
or
it
may
be
have
only
the
existence
of
a
Day
;
neither
is
it
reasonable
to
think
that
all
these
Insects
thus
spontaneously
arising
,
were
first
produced
in
the
fifth
or
sixth
Day
;
or
that
the
Semina
formata
of
every
Worm
or
Fly
that
hath
arisen
this
day
or
yesterday
,
were
created
in
the
first
Creation
of
things
,
and
lay
concealed
and
unactive
for
above
5000
Years
;
and
yet
in
these
sponte
nata
we
see
no
necessity
nor
evidence
of
any
immediate
Divine
Efficiency
,
for
some
are
every
day
produced
ex
putri
,
sine
praeexistente
semine
.
Why
therefore
is
so
much
weight
laid
upon
the
first
Origination
of
Man
or
perfect
Animals
,
as
if
it
must
needs
require
the
immediate
interposition
of
Almighty
God
,
when
we
are
content
to
referr
the
Origination
of
Works
possibly
of
as
wonderful
a
fabrication
as
many
at
least
of
perfect
Animals
,
to
a
lower
Cause
?
I
Answer
,
It
is
true
that
there
is
a
great
curiosity
in
the
Texture
and
Faculty
of
Insects
,
and
that
there
are
very
many
that
arise
not
ex
praeexistente
semine
,
but
either
of
Vegetables
,
or
of
that
which
we
usually
call
Materia
putris
;
and
it
will
be
too
hard
a
task
for
any
to
maintain
that
all
Insects
do
arise
of
univocal
Seeds
derived
from
their
own
Species
,
or
that
all
the
Species
of
Insects
were
created
the
fifth
or
sixth
Day
;
neither
shall
I
with
Scotus
affirm
that
the
Forms
of
such
Insects
are
derived
from
Heaven
,
and
diffused
into
Matter
,
whereby
they
mould
themselves
into
their
distinct
Existences
.
But
as
the
God
of
Nature
gave
a
seminal
prolifick
power
to
perfect
Animals
and
unto
Men
,
and
did
bind
and
connex
this
Method
of
their
future
Generations
unto
their
Nature
,
without
which
though
they
had
been
constituted
otherwise
in
a
most
perfect
Constitution
,
they
could
never
have
multiplied
their
kind
.
So
as
to
the
production
of
many
Insects
,
Almighty
God
hath
given
such
a
prolifick
nature
to
the
Earth
and
Waters
,
in
a
certain
due
mixture
irradiated
and
influenced
by
the
Sun
to
produce
divers
sorts
of
Insects
by
virtue
of
these
two
great
Benedictions
given
to
the
Water
,
Gen.
1.20
.
and
to
the
Earth
,
Gen.
1.24
.
as
the
two
great
prevailing
Elements
in
spontaneous
generations
;
and
as
by
virtue
of
the
Divine
Benedictions
given
to
Animals
and
Men
,
[
Increase
and
multiply
,
and
replenish
the
Earth
and
the
Waters
;
]
Gen.
1.22
,
28.
so
by
virtue
of
that
first
Command
to
the
Waters
and
Earth
,
[
Let
the
Waters
bring
forth
abundantly
the
moving
creature
that
hath
life
;
and
let
the
Earth
bring
forth
the
living
creature
after
his
kind
,
and
the
cattel
and
creeping
thing
,
and
the
beast
after
his
kind
.
]
The
spontaneous
propagation
of
Insects
by
the
Earth
is
by
virtue
of
this
Command
as
effectual
,
and
in
its
kind
as
natural
by
virtue
of
this
established
Law
,
as
the
production
of
Animals
per
mixtionem
,
though
not
so
perfect
.
And
from
the
Efficacy
of
this
Divine
Institution
it
comes
to
pass
,
1.
That
their
Textures
and
Faculties
are
curiously
disposed
;
for
the
Elementary
Nature
in
conjunction
with
the
Heavenly
Influence
doth
produce
them
as
Instruments
,
and
in
the
virtue
of
the
first
Institution
of
the
Glorious
God
.
2.
That
though
there
is
a
great
variety
and
multiplicity
in
their
Species
,
yet
they
are
not
infinite
,
but
determinate
.
3.
That
according
to
the
variety
of
Climates
and
various
disposition
of
Matter
,
Insects
are
variously
produced
:
this
Climate
produceth
that
Insect
that
another
doth
not
;
and
this
Herb
,
this
Wood
,
this
Flesh
,
that
Insect
that
another
doth
not
;
and
the
same
is
observed
in
Herbs
and
spontaneous
Plants
.
And
hence
it
is
,
that
all
the
Art
in
the
World
can
never
make
the
meanest
Insect
out
of
any
other
Matter
,
or
any
otherwise
disposed
,
or
any
otherwise
irradiated
,
than
what
would
of
it self
naturally
produce
an
Insect
of
that
kind
:
But
this
shall
be
farther
illustrated
in
the
Answer
to
the
next
Objection
.
But
although
it
be
true
that
these
little
Insects
discover
the
wonderful
Wisdom
and
Power
of
God
,
in
their
vicarious
productions
by
the
commissionated
and
influenced
Elementary
Nature
,
yet
they
come
exceedingly
short
of
those
perfect
Animals
who
have
a
nobler
and
more
elaborate
production
by
univocal
generation
,
and
infinitely
short
of
the
excellency
of
the
Humane
Nature
:
And
therefore
there
is
no
parity
of
Instance
in
the
first
formation
of
an
Insect
ex
non
genitis
,
and
the
first
formation
of
the
Humane
Nature
:
Every
Year
gives
us
Instances
of
a
new
spontaneous
production
of
Insects
,
and
this
by
virtue
of
that
primitive
commission
and
vital
vigour
thereby
concredited
to
the
Earth
and
Waters
irradiated
by
the
Sun
.
But
never
any
Age
gives
so
much
as
a
shadow
of
an
Instance
of
the
production
of
any
perfect
Animals
,
much
less
of
Man
by
any
such
spontaneous
Method
;
and
that
the
latter
gives
a
greater
and
more
eminent
Specimen
of
a
Divine
Power
in
its
primitive
formation
,
than
the
former
in
its
spontaneous
production
.
3.
Object
.
It
is
evident
that
the
malignant
Spirits
have
power
to
produce
Insects
,
as
appears
by
the
Magicians
producing
of
Frogs
in
Aegypt
by
their
Enchantments
,
Exod.
8.7
.
and
therefore
the
resolution
of
the
spontaneous
productions
of
Insects
into
the
Energy
of
the
Divine
Command
seems
unwarrantable
.
And
if
he
may
produce
those
which
are
really
endued
with
an
Animal
Life
,
why
not
those
Animals
that
have
their
ordinary
production
by
univocal
Generation
,
and
why
not
also
Mankind
.
And
the
Satyrs
and
Fauns
whereof
some
of
the
Ancients
write
,
seems
to
be
productions
out
of
the
common
road
of
humane
production
.
I
Answer
,
1.
Touching
the
supposed
Fauns
and
Satyrs
,
they
were
either
Fables
or
Illusions
,
and
no
credit
to
be
given
to
the
Histories
of
them
.
2.
Admitting
it
should
be
within
the
power
of
good
or
evil
Angels
to
produce
Insects
,
yet
it
would
be
no
consequence
from
thence
to
their
efficacy
of
producing
perfect
Animals
,
much
less
Humane
Nature
,
which
is
in
another
superior
rank
of
Being
above
the
noblest
Brutes
,
and
excessively
above
the
rank
of
Insects
:
We
might
as
well
conclude
,
because
a
Man
can
make
a
Candle
he
can
make
a
Star
.
But
3.
As
to
the
efficacy
of
good
or
evil
Angels
in
effecting
of
Insects
,
1.
It
is
of
no
great
difficulty
to
suppose
that
good
or
evil
Angels
may
bring
or
transport
the
Semina
or
Spawn
of
Insects
to
other
places
,
and
possibly
thus
it
might
be
done
by
the
Egyptian
Magicians
.
2.
It
is
very
true
,
that
the
Angelick
Natures
have
a
very
great
knowledge
of
Natural
Efficacies
and
Virtues
,
and
a
great
power
of
transporting
,
uniting
,
and
applying
Actives
to
Passives
;
whatsoever
therefore
is
effectible
by
the
most
congruous
and
efficacious
application
of
Actives
to
Passives
,
is
effectible
by
them
.
And
since
there
are
many
Insects
that
arise
by
the
connatural
efficacy
of
Elementary
Matter
,
and
by
the
due
preparation
of
the
same
,
and
by
the
due
application
thereof
unto
the
incidence
of
Celestial
Heat
and
Influxes
;
it
may
be
in
the
power
of
these
knowing
and
active
Spirits
,
by
a
transportation
and
application
of
such
Matter
,
and
by
the
position
of
them
in
such
an
Influence
as
is
natural
for
their
production
,
to
be
instrumental
not
only
to
the
acceleration
of
such
productions
,
but
to
the
productions
themselves
:
But
though
still
the
efficacy
of
the
production
is
not
applicable
to
the
efficiency
of
these
Spirits
,
but
to
the
natural
vigour
of
those
Natural
Actives
and
Passives
that
are
by
them
brought
together
,
and
they
cannot
produce
a
Fly
or
a
Frog
beyond
the
activity
and
efficacy
of
Elementary
Matter
and
Celestial
Heat
:
(
And
hence
it
was
,
that
the
Egyptian
Enchanters
could
produce
Frogs
out
of
the
Rivers
of
Egypt
by
the
assistance
of
evil
Spirits
,
because
the
Waters
and
temperament
of
the
Soil
and
Climate
was
able
to
have
done
it
,
if
those
parts
thereof
were
transported
and
united
unto
one
place
,
where
being
brought
they
would
probably
without
the
help
of
a
Magician
have
been
formed
into
that
Insect
:
)
Yet
when
the
same
Artists
were
trying
to
produce
Lice
out
of
Dust
,
a
Matter
simply
unsuitable
for
such
a
production
,
they
could
not
effect
it
,
but
acknowledged
it
was
the
Finger
of
God
:
Exod.
8.18
,
19.
We
see
that
Man
by
his
little
narrow
skill
and
power
,
by
applying
Actives
to
Passives
,
may
do
things
of
not
unlike
a
nature
;
as
the
acceleration
of
the
growth
of
Seeds
by
Mineral
Preparations
,
the
production
of
Mites
in
Cheeses
by
infusing
Wine
;
and
many
tell
us
of
a
strange
production
and
multiplication
of
some
Insects
by
the
juxta-position
of
several
Ashes
and
Solutions
of
Insects
,
and
by
other
means
:
none
of
which
ways
are
estranged
from
the
knowledge
of
those
experienced
Spirits
.
But
it
seems
utterly
beyond
the
power
of
any
Created
Nature
to
produce
any
Insect
,
but
by
the
juxta-position
and
application
of
that
Elementary
Body
and
Celestial
Heat
that
is
natural
and
proper
for
such
a
production
:
and
much
more
is
it
impossible
for
any
Created
Power
to
produce
any
Animal
,
though
never
so
small
or
inconsiderable
,
whose
production
is
by
the
standing
and
fixed
Laws
of
Nature
mancipated
and
chained
to
that
common
Method
of
Production
setled
in
Nature
,
by
the
Conjunction
of
Sexes
.
And
therefore
,
though
an
evil
Angel
may
produce
a
Frog
or
Snake
by
the
due
application
of
Actives
to
Passives
,
as
before
is
declared
,
yet
he
cannot
with
all
his
power
and
skill
produce
a
Dog
or
a
Cat
,
or
any
other
Creature
that
by
the
Laws
and
Institution
of
Nature
is
only
producible
by
the
Conjunction
of
Sexes
.
And
the
reason
is
,
because
these
Laws
which
are
instituted
and
setled
in
Nature
when
it
is
fixed
and
established
,
are
no
other
than
the
Laws
of
the
Sovereign
Lord
of
Heaven
and
Earth
;
and
although
he
may
dispense
with
,
alter
,
or
suspend
his
own
Laws
,
yet
no
created
Being
hath
that
power
of
it self
to
suspend
or
alter
these
Laws
setled
by
the
God
of
Nature
,
no
not
in
any
one
individual
thing
;
and
therefore
it
is
not
possible
for
Angel
or
Devil
,
without
the
immediate
Commission
from
the
God
of
Heaven
,
to
make
any
spontaneous
production
of
such
an
Animal
as
by
the
established
Law
of
Nature
is
to
be
produced
by
natural
propagation
,
and
not
otherwise
.
But
herein
I
do
not
understand
,
1.
Such
Insects
as
though
producible
by
Propagation
,
yet
are
naturally
likewise
producible
,
ex
putri
,
as
Frogs
,
and
many
other
Insects
;
for
Nature
hath
allowed
them
both
ways
of
production
.
2.
Neither
of
Incubation
;
for
many
Animals
that
are
ovipara
,
and
cannot
produce
ovum
foecundum
sine
utriusque
sexus
natura
,
yet
may
be
excluded
by
artificial
Incubation
as
well
as
natural
;
this
is
not
only
within
the
power
of
Angels
,
by
applying
an
artificial
Heat
,
but
even
of
any
else
.
The
Eggs
in
Egypt
are
hatched
in
the
Sun
,
or
by
the
heat
of
Ovens
or
warm
Ashes
.
CAP.
VI.
The
Reasonableness
of
the
Divine
Hypothesis
touching
the
Origination
of
the
World
,
and
particularly
of
Man
,
and
the
preference
thereof
before
all
the
other
precedent
Suppositions
.
UPon
a
diligent
Observation
of
the
various
Suppositions
and
special
Methods
of
the
ancient
Philosophers
,
touching
the
Origination
of
Mankind
and
of
the
Universe
in
general
,
these
improbabilities
of
their
truth
and
sufficiency
will
appear
to
any
considerate
Man
.
First
,
They
are
destitute
of
any
satisfactory
Evidence
,
to
any
person
that
is
not
strangely
and
impotently
engaged
to
them
,
either
because
they
are
his
own
Conceptions
,
or
the
Conceptions
of
some
persons
of
whose
Learning
or
Wit
their
Disciples
or
Followers
are
too
fond
admirers
.
There
are
commonly
two
Ingredients
that
make
Men
fond
of
a
pre-conceived
Opinion
:
1.
Self-love
and
admiration
;
when
a
Man
hath
fashioned
a
Fancy
or
Imagination
to
some
height
,
he
falls
in
love
with
it
because
it
is
his
own
,
and
is
with
great
difficulty
drawn
from
it
.
2.
Affectation
of
Esteem
,
which
hath
a
double
effect
upon
Men
,
namely
,
the
affectation
of
Praise
and
Vain-glory
,
as
having
found
out
some
Conception
singular
,
novel
,
or
that
may
give
a
Man
a
name
of
a
high
Mercurial
Wit
;
and
on
the
other
side
,
a
shame
and
disdain
to
retract
that
which
he
hath
once
publickly
asserted
.
The
truth
is
,
that
many
of
the
several
Hypotheses
of
the
Aristotelians
,
Epicureans
,
and
of
divers
of
the
other
Ancients
touching
the
original
or
fundamental
state
of
the
Universe
and
Mankind
,
are
meer
Inventions
and
Fancies
,
having
no
other
foundation
or
evidence
of
their
truth
,
than
meerly
their
own
Fancies
and
Conceptions
.
And
it
is
not
reasonable
to
think
it
should
be
otherwise
;
for
since
the
Manner
of
the
Origination
of
Things
must
in
common
Reason
be
thought
to
be
of
some
other
Mode
or
Order
than
what
we
see
now
in
Nature
,
and
since
the
particular
Manner
or
Method
of
this
Origination
of
Things
is
such
a
Matter
of
Fact
as
cannot
possibly
lye
in
the
compass
of
humane
discovery
meerly
by
the
strength
of
Ratiocination
or
a
bare
humane
Tradition
,
(
for
it
is
a
Matter
of
Fact
that
precedes
the
supposed
existence
of
Memory
,
at
least
of
any
Man
)
it
must
necessarily
be
that
Mankind
must
be
ignorant
of
it
,
unless
it
be
revealed
unto
him
by
some
that
might
certainly
know
the
Fact
it self
;
and
therefore
the
Conceptions
of
Men
touching
it
must
needs
be
as
confused
,
roving
,
uncertain
,
and
inevident
,
as
the
Discourses
or
Conceptions
of
a
blind
Man
that
never
saw
,
touching
Light
or
Colours
.
But
the
Medium
of
the
discovery
of
the
first
Formation
of
things
delivered
by
Moses
,
is
that
which
can
only
give
us
a
true
Notion
of
them
,
namely
,
Revelation
to
a
Man
that
conversed
with
Almighty
God
face
to
face
,
and
the
Communication
thereof
to
Mankind
by
this
Man
divinely
inspired
,
and
informed
touching
this
Fact
by
him
that
alone
could
give
him
the
true
account
thereof
,
namely
,
God
himself
.
Although
I
do
not
doubt
,
but
besides
this
Divine
Revelation
to
Moses
,
there
was
a
Divine
Manifestation
thereof
to
the
first
created
Man
in
that
fulness
of
his
first
illuminated
and
perfect
state
of
created
Nature
,
and
from
him
that
Tradition
was
derived
,
and
preserved
in
that
Line
of
the
Patriarchs
in
which
the
most
important
Divine
Truths
were
conserved
,
and
traduced
from
Adam
to
Moses
.
That
which
may
illustrate
my
meaning
,
in
this
preference
of
the
revealed
Light
of
the
Holy
Scriptures
touching
this
matter
,
above
the
Essays
of
a
Philosophical
Imagination
,
may
be
this
:
Suppose
that
Greece
being
unacquainted
with
the
curiosity
of
Mechanical
Engins
,
though
known
in
some
remote
Region
of
the
World
,
an
excellent
Artist
had
secretly
brought
and
deposited
in
some
Field
or
Forest
some
excellent
Watch
or
Clock
,
which
had
been
so
formed
,
that
the
original
of
its
Motion
were
hidden
,
and
involved
in
some
close
contrived
piece
of
Mechanism
,
that
this
Watch
was
so
framed
that
the
Motion
thereof
might
have
lasted
a
Year
,
or
some
such
time
as
might
give
a
reasonable
Period
for
Philosophical
Conjectures
concerning
it
,
and
that
in
the
plain
Table
there
had
not
been
only
the
description
and
indication
of
Hours
,
but
the
configurations
and
indications
of
the
various
Phases
of
the
Moon
,
the
Motion
and
Place
of
the
Sun
in
the
Ecliptick
,
and
divers
other
curious
indications
of
Celestial
Motions
;
and
that
the
Scholars
of
the
several
Schools
of
Epicurus
,
of
Aristotle
,
of
Plato
and
the
rest
of
those
Philosophical
Sects
,
had
casually
in
their
walk
found
this
admirable
Automaton
,
what
kind
of
work
would
there
have
been
made
by
every
Sect
,
in
giving
an
account
of
this
Phaenomenon
?
We
should
have
had
the
Epicurean
Sect
have
told
the
by-standers
according
to
their
pre-conceived
Hypothesis
,
that
this
was
nothing
else
but
an
accidental
concretion
of
Atoms
,
that
haply
faln
together
had
made
up
the
Index
,
the
Wheels
,
the
Ballance
,
and
that
being
haply
faln
into
this
posture
,
they
were
put
into
Motion
.
Then
the
Cartesian
falls
in
with
him
,
as
to
the
main
of
their
Supposition
,
but
tells
him
,
that
he
doth
not
sufficiently
explicate
how
this
Engin
is
put
into
Motion
;
and
therefore
to
furnish
this
Motion
there
is
a
certain
Materia
subtilis
that
pervades
this
Engin
,
and
the
moveable
parts
consisting
of
certain
globular
Atoms
apt
for
Motion
,
they
are
thereby
and
by
the
mobility
of
the
globular
Atoms
put
into
Motion
.
A
third
,
finding
fault
with
the
two
former
,
because
these
Motions
are
so
regular
,
and
do
express
the
various
Phaenomena
of
the
distribution
of
Time
,
and
of
the
Heavenly
Motions
;
therefore
it
seems
to
him
,
that
this
Engin
and
Motion
also
,
so
analogical
to
the
Motions
of
the
Heavens
,
was
wrought
by
some
admirable
Conjunction
of
the
Heavenly
Bodies
,
which
formed
this
Instrument
and
its
Motions
in
such
an
admirable
correspondency
to
its
own
existence
.
A
fourth
,
disliking
the
Suppositions
of
the
three
former
,
tells
the
rest
that
he
hath
a
more
plain
and
evident
Solution
of
the
Phaenomenon
,
namely
,
the
Universal
Soul
of
the
World
,
or
Spirit
of
Nature
,
that
formed
so
many
sorts
of
Insects
with
so
many
Organs
,
Faculties
,
and
such
congruity
of
their
whole
Composition
,
and
such
curious
and
various
Motions
as
we
may
observe
in
them
,
hath
formed
and
set
into
Motion
this
admirable
Automaton
,
and
regulated
and
ordered
it
with
all
these
congruities
we
see
in
it
.
Then
steps
in
an
Aristotelian
,
and
being
dissatisfied
with
all
the
former
Solutions
,
tells
them
,
Gentlemen
,
you
are
all
mistaken
,
your
Solutions
are
inexplicable
and
unsatisfactory
,
you
have
taken
up
certain
precarious
Hypotheses
,
and
being
pre-possessed
with
these
Creatures
of
your
own
Fancies
,
and
in
love
with
them
,
right
or
wrong
you
form
all
your
Conceptions
of
things
according
to
those
fancied
and
pre-conceived
Imaginations
.
The
short
of
the
business
is
,
this
Machina
is
eternal
,
and
so
are
all
the
Motions
of
it
;
and
in
as
much
as
a
Circular
Motion
hath
no
beginning
or
end
,
this
Motion
that
you
see
both
in
the
Wheels
and
Index
,
and
the
successive
indications
of
the
Celestial
Motions
,
is
eternal
,
and
without
beginning
.
And
this
is
a
ready
and
expedite
way
of
solving
the
Phaenomenon
,
without
so
much
ado
as
you
have
made
about
it
.
And
while
all
the
Masters
were
thus
controversing
the
Solution
of
the
Phaenomenon
in
the
hearing
of
the
Artist
that
made
it
,
and
when
they
had
all
spent
their
philosophizing
upon
it
,
the
Artist
that
made
this
Engin
,
and
all
this
while
listened
to
their
admirable
Fancies
,
tells
them
,
Gentlemen
,
you
have
discovered
very
much
excellency
of
Invention
touching
this
piece
of
Work
that
is
before
you
,
but
you
are
all
miserably
mistaken
,
for
it
was
I
that
made
this
Watch
,
and
brought
it
hither
;
and
I
will
shew
you
how
I
made
it
;
first
,
I
wrought
the
Spring
,
and
the
Fusee
,
and
the
Wheels
,
and
the
Ballance
,
and
the
Case
,
and
Table
;
I
fitted
them
one
to
another
,
and
placed
these
several
Axes
that
are
to
direct
the
Motions
of
the
Index
to
discover
the
Hour
of
the
Day
,
of
the
Figure
that
discovers
the
Phasis
of
the
Moon
,
and
the
other
various
Motions
that
you
see
;
and
then
I
put
it
together
,
and
wound
up
the
Spring
,
which
hath
given
all
these
Motions
that
to
see
in
this
curious
piece
of
Work
:
and
that
you
may
be
sure
I
tell
you
true
,
I
will
tell
you
the
whole
order
and
progress
of
my
making
,
disposing
,
and
ordering
of
this
piece
of
Work
,
the
several
materials
of
it
,
the
manner
of
the
forming
of
every
individual
part
of
it
,
and
how
long
I
was
about
it
:
This
plain
and
evident
discovery
renders
all
these
excogitated
Hypotheses
of
these
Philosophical
Enthusiasts
vain
and
ridiculous
,
without
any
great
help
of
Rhetorical
Flourishes
or
Logical
Confutations
.
And
much
of
the
same
nature
is
that
disparity
of
the
Hypotheses
of
the
Learned
Philosophers
in
relation
to
the
Origination
of
the
World
and
Man
,
after
a
great
deal
of
dust
raised
,
and
fanciful
Explications
and
unintelligible
Hypotheses
.
The
plain
,
but
Divine
Narrative
by
the
hand
of
Moses
,
full
of
sence
,
and
congruity
,
and
clearness
,
and
reasonableness
in
it self
,
doth
at
the
same
moment
give
us
a
true
and
clear
discovery
of
this
great
Mystery
,
and
renders
all
the
Essays
of
the
generality
of
the
Heathen
Philosophers
to
be
vain
,
inevident
,
and
indeed
inexplicable
Theories
,
the
creatures
of
Phantasie
and
Imagination
,
and
nothing
else
.
1.
This
therefore
is
the
first
Advantage
of
the
Mosaical
Hypothesis
of
the
Origination
of
things
above
the
Philosophical
Theories
touching
the
same
;
the
latter
are
inevident
,
conjectural
,
and
indeed
apparently
false
;
the
former
contains
an
Evidence
of
it self
,
by
its
consonancy
,
to
the
only
manner
that
can
be
sufficient
for
such
a
Discovery
,
and
the
plain
,
evident
;
and
congruous
relation
of
it
.
2.
All
the
Philosophical
Theories
(
except
that
which
carries
the
Origination
of
things
up
to
Almighty
God
)
are
full
of
infinite
intanglements
,
difficulties
,
and
inconsistencies
,
that
ever
and
anon
break
out
and
discover
themselves
;
whereby
they
are
enforced
by
a
continual
substitution
of
new
Suppositions
,
to
piece
up
and
mend
the
breaches
that
arise
upon
such
inconsistencies
,
and
so
avoid
those
intollerable
absurdities
that
their
Suppositions
do
necessarily
occasion
.
And
again
,
sometime
are
fain
utterly
to
lay
aside
some
of
their
former
Positions
,
as
utterly
undisciplinable
and
ungovernable
by
any
subsidiary
Explication
,
by
reason
of
their
gross
absurdities
and
apparent
impossibilities
.
This
appears
by
some
of
the
former
Debates
touching
the
Epicurean
and
Aristotelian
Suppositions
,
and
many
more
may
be
given
in
this
matter
.
But
the
first
Chapter
of
Genesis
,
as
it
is
perfectly
consonant
to
it self
,
so
it
labours
under
no
difficulties
or
absurdities
,
but
all
parts
thereof
are
easily
and
apparently
reconcilable
one
with
another
,
and
with
the
common
reason
of
the
things
delivered
upon
the
account
of
that
common
Supposition
upon
which
the
whole
is
bottomed
,
namely
,
the
Efficiency
of
the
most
Wise
and
Powerful
Intelligent
Being
.
Since
therefore
it
is
evident
that
Truth
is
ever
consistent
with
it self
,
and
that
which
contains
any
irreconcilable
absurdity
or
contradiction
with
it self
or
any
other
Truth
,
can
never
be
true
:
we
have
all
the
reason
imaginable
to
give
the
preference
to
the
Mosaical
Hypothesis
,
as
consonant
to
it self
,
and
to
all
other
Truths
that
are
;
and
on
the
other
side
,
to
reject
the
Epicurean
and
Aristotelian
Theories
in
this
matter
,
each
of
which
contains
irreconcilable
difficulties
in
themselves
,
and
contradictions
to
evident
and
demostrable
Truths
.
3.
The
third
observable
is
this
,
That
the
Holy
History
gives
us
such
an
Efficient
,
and
such
an
Efficiency
of
things
that
gives
us
a
plain
,
and
clear
,
and
evident
Solution
of
all
those
admirable
Phaenomena
that
we
see
both
in
the
Universe
,
in
the
Motions
,
Orders
,
Positions
,
Influences
,
and
Conveniences
of
the
whole
Universe
,
and
of
the
several
great
Integrals
thereof
,
and
likewise
of
that
admirable
Beauty
,
Order
,
Symmetry
,
Usefulness
of
Parts
,
and
Organs
of
Faculties
and
Powers
that
are
to
be
found
in
Animals
,
and
especially
in
Man
:
of
these
admirable
congruities
of
Powers
,
Motions
,
and
Instincts
not
only
in
the
Animal
and
Vegetable
Province
,
but
also
in
the
very
inanimate
Bodies
;
by
giving
us
the
Almighty
,
most
Wise
,
most
Bountiful
God
to
be
the
first
Author
of
the
World
and
of
Mankind
,
and
to
be
the
Contriver
and
Institutor
of
that
Law
in
things
created
,
which
we
usually
call
the
Law
of
their
Nature
,
which
is
nothing
else
but
the
Will
,
the
Rule
,
the
Institution
of
the
most
Wise
,
Powerful
,
and
Intelligent
Being
.
And
let
Men
toyl
themselves
till
their
Brains
be
fired
,
and
study
and
invent
from
Age
to
Age
,
to
give
us
any
other
Explication
of
most
of
the
observable
Phaenomena
,
in
Nature
,
they
will
toyl
in
vain
,
and
substitute
unto
us
nothing
but
empty
,
watrish
,
and
unsatisfactory
Solutions
,
or
meer
Whimsies
,
Chimaera's
,
and
Falsities
,
instead
of
Truth
and
Reality
:
And
this
is
the
admirable
preference
of
the
Divine
History
of
the
Origination
of
Things
,
that
it
gives
us
a
solid
,
plain
,
evident
,
congruous
Solution
of
all
the
admirable
Phaenomena
in
universal
and
particular
Beings
,
wherein
our
Minds
may
rest
,
and
quiet
themselves
;
which
those
Philosophers
neither
do
nor
can
do
,
that
use
any
other
Method
of
the
Origination
of
Things
.
What
reason
can
there
be
assigned
of
the
position
of
the
Elementary
and
Heavenly
Bodies
in
that
most
convenient
position
and
situation
,
the
usefulness
,
order
,
and
regularity
of
their
Motions
,
Heat
,
and
Influence
?
Why
the
Motions
of
every
thing
are
directed
with
the
most
suitableness
to
the
convenience
of
the
Universe
,
and
to
its
own
?
Why
a
Stone
or
a
Bar
of
Iron
moves
downward
,
what
is
within
it
,
or
without
it
,
that
excites
or
directs
it
?
What
reason
can
there
be
assigned
of
that
admirable
accommodation
of
Meteors
,
the
Wind
and
Rain
,
nay
the
very
Thunder
and
Lightning
,
to
the
use
and
benefit
of
the
Elementary
World
?
What
reason
can
be
assigned
of
the
admirable
Fabrick
of
the
Body
of
Man
,
that
singular
beauty
,
destination
,
and
symmetry
,
and
convenience
of
Parts
and
Organs
,
that
admirable
constitution
and
ordination
of
his
Faculties
,
especially
that
of
his
Intellect
?
What
reason
can
be
assigned
of
the
wonderful
order
and
procedure
of
the
generation
of
Men
,
yea
and
of
common
Animals
:
All
done
with
that
order
and
uniformity
,
with
that
convenience
and
regularity
,
that
it
exceeds
the
imitation
,
and
even
the
the
comprehension
of
the
wisest
Man
in
the
World
?
Touching
these
and
infinite
more
of
these
admirable
Appearances
in
Nature
,
the
first
of
Genesis
gives
us
a
plain
,
reasonable
,
evident
Explication
,
by
letting
us
know
that
these
were
the
Works
of
the
most
Intelligent
Being
,
the
Works
of
the
most
Wise
and
Glorious
God
:
And
the
reason
why
they
are
so
admirably
,
wisely
,
and
excellently
framed
and
ordered
,
is
because
they
were
made
and
ordered
by
the
great
Skill
,
Wisdom
,
Power
,
and
Design
of
the
Glorious
God
.
But
now
if
we
come
to
demand
of
these
wise
Philosophers
a
Solution
of
the
admirableness
of
these
Phaenomena
,
we
shall
have
such
Solutions
as
must
make
us
first
unreason
and
unman
our selves
,
before
we
can
subscribe
to
them
,
or
at
least
we
shall
have
such
a
Solution
as
no
way
countervails
the
value
of
the
Work
,
or
else
shall
give
a
Solution
of
Idem
per
idem
,
or
else
by
somewhat
else
that
is
utterly
unintelligible
.
Ask
Democritus
and
Epicurus
,
and
by
their
favour
,
some
of
their
late
the
Atomists
will
tell
us
,
that
all
or
the
greatest
part
of
this
is
by
chance
,
casual
position
,
and
mode
,
and
motion
,
and
figure
,
and
texture
of
Atoms
:
and
he
that
believes
this
whiles
he
hears
it
or
says
it
,
is
in
a
full
capacity
of
believing
any
thing
,
though
never
so
unreasonable
.
Let
any
Man
but
ask
his
own
Reason
fairly
,
whether
he
can
believe
this
that
he
thus
saith
,
I
appeal
to
that
Man
,
whether
he
doth
or
can
really
believe
himself
when
he
says
it
.
Ask
another
sort
of
Philosophers
for
their
Solution
of
it
,
they
will
tell
you
that
Nature
is
the
Cause
,
and
a
sufficient
Solution
of
all
these
things
:
But
what
is
that
Nature
,
where
is
it
,
is
it
the
nature
or
disposition
of
the
things
themselves
?
Then
it
explicates
it
no
otherwise
but
thus
,
That
things
have
this
excellency
and
order
,
because
it
is
their
nature
to
be
so
,
or
,
they
are
so
because
they
are
so
:
But
if
by
Nature
they
mean
some
separate
Existence
,
what
then
is
it
?
Is
it
a
Body
or
Spirit
,
is
it
a
reasonable
,
an
intelligent
Being
,
or
is
it
a
surd
and
stupid
Existence
,
or
else
is
it
a
Law
or
a
Rule
self-subsisting
?
If
it
be
a
reasonable
,
intelligent
Existence
,
we
differ
but
only
de
nomine
;
that
which
I
call
God
they
will
call
Nature
,
at
least
unless
they
suppose
it
an
inferior
intelligent
Being
,
and
then
the
difficulty
is
only
made
somewhat
more
;
that
a
subordinate
intelligent
Being
was
able
to
produce
such
Effects
which
appear
to
all
Men
to
be
Works
of
the
greatest
Power
,
and
Wisdom
imaginable
.
On
the
other
side
,
if
they
suppose
it
to
be
a
meer
surd
unintelligent
Being
,
how
comes
it
to
pass
that
they
carry
in
them
the
greatest
evidence
imaginable
of
the
most
perfect
,
and
consequently
of
the
most
intelligent
efficient
Agent
?
Again
,
will
they
suppose
it
a
Norma
,
Rule
,
or
Law
of
a
most
excellent
frame
and
order
,
(
and
indeed
in
so
conceiving
,
they
conceive
truly
that
Nature
is
such
a
Law
or
Rule
)
but
still
this
doth
not
explicate
the
Phaenomena
of
Nature
,
without
supposing
somewhat
more
:
A
Law
or
Rule
is
not
in
it self
effective
or
active
,
neither
can
it
subsist
or
exist
without
an
Agent
that
either
gave
it
,
or
works
by
or
according
to
it
.
The
Laws
of
a
State
are
the
Rules
of
its
Government
,
but
this
Law
must
be
given
by
some
Power
,
and
some
Power
there
must
be
that
must
act
according
to
it
,
otherwise
a
Law
is
a
stupid
,
dead
,
unactive
,
and
unconceivable
thing
:
And
therefore
a
Law
or
Rule
singly
explicates
not
any
the
Phaenomena
of
Nature
without
a
Being
that
gives
this
Law
to
things
,
or
acts
,
or
makes
things
act
according
to
it
;
and
then
we
are
in
a
great
measure
where
Moses
brings
us
,
only
with
this
difference
,
the
Law
by
which
this
great
World
was
made
,
was
no
other
but
the
Determination
and
Beneplacitum
of
the
Divine
Will
,
determined
or
qualified
(
if
we
may
use
that
improper
word
)
with
the
highest
and
most
sovereign
Wisdom
and
Power
:
And
the
Law
by
which
things
thus
made
were
for
the
future
to
be
governed
,
was
that
instituted
Rule
and
Order
which
this
Sovereign
Lord
contrived
and
placed
in
created
Beings
;
and
thus
indeed
,
Opus
naturae
est
opus
intelligentiae
.
Nature
therefore
may
have
these
various
acceptations
,
viz.
1.
As
it
signifies
that
Principium
activum
that
gave
every
thing
its
Being
;
and
thus
it
imports
no
other
than
Almighty
God
,
that
Supreme
Intelligent
Being
,
though
improperly
called
Nature
;
viz.
Natura
narans
.
2.
As
it
imports
the
Things
or
Effects
principated
or
effected
by
this
intelligent
active
Principle
,
or
the
Effects
or
Creatures
of
God
,
or
Natura
naturata
,
and
this
hath
a
double
import
,
viz.
i.
For
the
first
and
immediate
Productions
of
that
Principle
,
namely
,
not
only
created
Matter
,
which
was
the
Productum
primo
primum
,
but
also
the
things
first
produced
in
their
several
kinds
or
natures
,
or
Producta
secundo
prima
,
as
the
first
Vegetable
,
Animal
,
and
Humane
Individuals
:
or
2.
For
those
Mixtions
and
Productions
which
afterwards
had
their
productions
in
the
World
by
successive
mixtions
and
generations
,
which
include
all
Productions
,
which
though
in
relation
to
their
dependence
and
first
production
of
their
kind
,
are
still
the
Creatures
of
God
;
yet
in
relation
to
their
immediate
Causes
,
are
productions
of
second
Causes
.
3.
As
it
imports
the
Law
and
Rule
and
Method
and
Order
,
of
the
production
and
government
and
process
of
created
Beings
;
and
this
of
two
kinds
,
1.
The
Law
and
Rule
of
the
first
Creation
or
Production
of
Beings
;
as
the
production
of
the
first
Individuals
of
Animals
,
Vegetables
,
and
Men
:
and
herein
though
Almighty
God
proceeds
with
admirable
Wisdom
and
Order
,
yet
he
used
no
other
Law
or
Rule
than
the
immediate
Determination
of
his
own
most
wise
and
perfect
Will
,
suitable
to
the
Business
he
had
in
hand
,
wherein
there
was
necessary
and
fit
another
kind
of
Regiment
and
Order
than
was
afterwards
instituted
.
2.
The
Laws
or
Rules
instituted
and
appointed
by
the
same
most
wise
God
to
things
already
constituted
;
this
is
the
common
and
ordinary
and
regular
Law
of
instituted
Nature
:
and
these
two
Laws
or
Rules
were
different
,
and
necessary
that
they
should
be
so
.
In
the
first
Constitutions
of
Beings
God
Almighty
proceeded
by
a
Law
suitable
to
that
Work
,
namely
,
according
to
the
wise
Counsel
of
his
own
Will
,
that
was
best
and
fittest
for
that
Work
;
he
proceeded
more
suddenly
,
and
by
the
immediate
interposition
of
his
own
Power
the
Vegetables
constituted
in
a
moment
,
or
very
speedily
,
and
within
the
compass
of
a
Day
came
to
their
full
and
perfect
maturation
and
growth
:
so
also
did
the
Fowls
,
and
Fishes
,
and
Brutes
,
and
Man
,
without
any
considerable
mora
between
their
first
formation
and
complement
or
individual
perfection
:
But
the
Law
instituted
for
things
already
formed
and
setled
was
of
another
kind
;
Vegetables
,
Animals
,
and
Men
are
in
the
Laws
of
their
future
existence
to
pass
through
those
gradations
and
steps
and
methods
which
we
see
now
in
use
,
for
the
formation
,
production
,
increase
,
and
perfection
thereof
.
Again
,
in
the
first
production
of
things
,
though
sometimes
the
wise
God
used
in
some
measure
the
order
of
second
or
instrumental
or
effective
Causes
,
yet
he
bound
not
himself
to
that
Rule
;
though
,
as
we
have
formerly
observed
,
the
instrumentality
of
Heat
might
be
used
in
separating
the
Expansum
,
and
the
arefaction
of
the
Earth
,
and
the
production
of
Vegetables
;
and
though
the
instrumentality
of
the
perfected
Celestial
Bodies
might
be
some
way
instrumental
towards
the
maturation
of
Nature
,
towards
the
production
of
Animals
:
and
though
he
used
the
Matter
which
he
had
created
to
be
the
substratum
of
the
Corporeal
Natures
,
even
of
Man
himself
;
yet
the
great
Energy
and
Power
whereby
he
compleated
all
things
,
was
above
and
beyond
the
activity
of
second
Causes
;
yea
when
he
used
the
instrumentality
of
second
Causes
,
his
own
Powerful
and
Omnipotent
Hand
was
engaged
in
the
advancing
of
the
efficacy
of
the
second
Causes
,
which
he
used
beyond
their
natural
strength
and
efficacy
,
there
was
much
that
was
supernatural
and
miraculous
,
as
well
in
the
first
separation
,
distribution
,
and
formation
of
things
,
as
in
the
first
Creation
of
the
Corporeal
Matter
out
of
nothing
.
But
in
the
succeeding
process
and
procedure
of
created
Nature
he
fixed
and
established
certain
powers
and
activities
in
things
,
and
a
certain
order
and
connexion
between
them
and
their
effects
,
and
governed
and
regulated
the
motions
and
productions
of
things
according
to
those
implanted
powers
and
connexions
;
and
this
we
call
the
instituted
Law
of
Nature
,
namely
,
the
activities
and
powers
placed
in
created
Beings
,
and
the
mutual
connexions
and
concatenations
of
things
to
such
activities
and
powers
:
which
Law
was
at
first
instituted
by
the
God
of
Nature
to
be
the
common
and
standing
ordinary
Rule
for
things
,
setled
and
fixed
in
their
created
station
.
And
therefore
we
are
far
from
denying
a
Law
of
Nature
or
Calling
in
the
immediate
efficiency
of
the
great
God
,
or
a
miraculous
interposition
in
all
the
ordinary
procedures
of
things
already
fully
setled
and
statuminated
by
the
first
Divine
Efficiency
.
That
which
we
only
say
in
relation
to
Nature
already
setled
is
but
this
,
that
1.
The
primitive
and
fundamental
powers
and
activities
of
things
were
placed
in
them
by
the
immediate
Will
and
Efficiency
of
God
;
it
is
this
that
gives
the
power
to
Heat
and
Fire
to
dissolve
,
dissipate
,
rarifie
,
and
consume
;
to
Cold
to
condense
;
to
heavy
Bodies
to
descend
;
to
all
the
Celestial
Bodies
their
Motions
,
Influences
,
and
Positions
;
that
gave
the
Generative
Faculty
to
Men
,
to
Brutes
,
to
Fishes
;
the
Productive
Faculty
to
the
Earth
and
Waters
;
the
Receptivity
to
Semen
and
Intellection
,
&c.
2.
That
he
by
a
continuing
Influx
doth
support
and
preserve
all
things
in
their
being
,
order
,
and
activity
.
3.
That
this
which
we
call
the
Law
of
instituted
and
statuminated
Nature
,
is
his
Law
and
his
Institution
,
and
the
connexion
of
natural
Effects
to
their
natural
Causes
is
his
Institution
,
his
Law
,
his
Order
.
And
therefore
we
do
neither
deny
a
Law
of
Nature
,
or
a
connexion
between
natural
Causes
and
Effects
,
but
that
which
we
justly
blame
in
these
Men
that
pretend
themselves
to
be
the
great
Priests
of
Nature
,
and
admirers
and
adorers
of
it
,
is
,
1.
That
they
do
not
sufficiently
consider
and
observe
,
that
this
which
they
and
we
call
Nature
,
and
the
Law
of
Nature
,
and
the
Power
of
Nature
,
is
no
other
but
the
wise
instituted
Law
of
the
most
wise
,
powerful
,
and
intelligent
Being
,
as
really
and
truly
as
an
Edict
of
Trajan
or
Justinian
was
a
Law
of
Trajan
or
Justinian
;
Sic
parvis
magna
:
and
2.
That
they
do
not
warily
distinguish
between
that
first
Law
,
in
rebus
constituendis
;
and
this
second
Law
of
Nature
,
in
rebus
constitutis
;
but
inconsiderately
misapply
that
Law
and
Rule
and
Method
which
is
ordinary
and
regular
,
constituted
,
and
fitted
,
and
accommodate
to
Nature
already
setled
;
as
if
the
same
were
and
ought
to
be
necessarily
the
Rule
and
Law
in
the
first
formation
and
setling
of
things
:
which
is
an
Errour
that
proceeds
from
the
over-much
fixing
of
our
Minds
to
that
which
in
the
present
course
of
things
is
obvious
to
Sense
,
and
not
adverting
,
that
the
first
Constitution
and
Order
of
things
is
not
in
Reason
or
Nature
manageable
by
such
a
Law
,
which
is
most
excellently
adequated
and
proportioned
to
things
fully
setled
.
Therefore
,
besides
that
Law
which
the
Divine
Wisdom
,
Power
,
and
Goodness
hath
fixed
in
Nature
fully
statuminated
,
we
must
also
suppose
a
Law
and
Order
of
the
Divine
Wisdom
,
not
rigorously
bound
either
to
second
Causes
or
present
stated
Methods
in
the
first
production
of
things
.
And
this
the
due
Consideration
of
the
different
nature
of
the
state
of
things
in
fieri
and
in
facto
esse
,
will
easily
perswade
,
that
the
most
wise
God
that
hath
established
a
fixed
,
regular
,
ordinary
Law
in
things
already
setled
,
which
he
rarely
departs
from
;
yet
used
another
kind
of
order
,
namely
,
the
regiment
of
his
own
Will
and
Wisdom
,
and
if
I
may
with
humility
speak
it
,
a
dictatorian
power
,
more
accommodate
to
the
first
production
of
things
.
And
thus
much
for
the
comparison
between
the
Mosaical
and
Philosophical
Theories
touching
things
,
and
the
great
advantage
and
preference
of
the
former
,
as
most
suitable
to
the
true
nature
,
state
,
and
reason
of
things
.
And
now
I
draw
towards
a
conclusion
of
this
long
Discourse
,
and
shall
therefore
in
the
last
place
give
an
account
of
those
Consectaries
,
Consequences
,
and
Corollaries
which
are
evidently
deducible
from
this
Consideration
of
the
Origination
of
Mankind
by
the
immediate
Efficiency
of
this
Supreme
Intelligent
Being
,
Almighty
God
:
and
indeed
,
principally
for
the
sake
of
these
Consequences
and
Corollaries
hath
all
been
written
that
precedes
in
this
Book
,
and
it
is
the
Scope
,
End
,
and
Use
of
the
whole
Book
,
which
I
shall
absolve
in
the
next
Chapter
.
CAP.
VII
.
A
Collection
of
certain
evident
and
profitable
Consequences
from
this
Consideration
,
That
the
first
Individuals
of
Humane
Nature
had
their
Original
from
a
Great
,
Powerful
,
Wise
,
Intelligent
Being
.
I
Now
come
to
that
upon
which
I
had
my
Eye
from
the
first
Line
that
was
written
touching
this
Subject
,
namely
,
the
Consequences
and
Illations
that
arise
from
this
great
Truth
contained
in
these
Conclusions
.
1.
That
Mankind
had
an
Original
of
his
Being
ex
non
genitis
.
2.
That
this
Origination
of
Mankind
was
neither
casual
,
nor
meerly
natural
.
3.
That
the
Efficient
of
Man's
Origination
,
was
and
is
an
Intelligent
Efficient
of
an
incomparable
Wisdom
and
Power
.
First
therefore
,
we
have
here
a
most
evident
,
sensible
,
and
clear
conviction
of
a
Deity
,
and
a
confirmation
of
Natural
Religion
,
which
consists
principally
in
the
acknowledging
of
Almighty
God
to
be
a
most
perfect
Eternal
Being
,
of
infinite
Wisdom
,
Goodness
,
and
Power
,
and
a
due
habitude
of
Mind
,
Life
,
and
Practice
,
arising
from
that
Principle
.
It
hath
been
commonly
observed
,
that
the
particular
or
instituted
Religions
since
the
Creation
have
had
their
Proofs
by
Miracles
,
which
were
as
it
were
the
Credentials
to
subdue
the
Minds
of
Men
to
assent
to
it
.
Thus
the
instituted
Religion
of
the
Jews
,
given
by
the
hand
of
Moses
,
was
confirmed
by
the
great
Miracles
done
by
God
by
the
hand
of
Moses
,
in
Egypt
and
in
the
Wilderness
:
and
the
Christian
Religion
had
its
Confirmation
by
the
Miracles
of
Christ
and
his
Apostles
,
who
did
wonderful
things
,
beyond
the
reach
and
power
of
created
Agents
or
Activities
,
which
were
therefore
Miracles
;
such
as
were
governing
of
the
Winds
and
Seas
,
healing
of
the
Sick
by
a
touch
or
word
,
raising
the
Dead
,
&c.
But
it
is
farther
said
,
That
Almighty
God
never
used
Miracles
to
evidence
the
truth
of
his
own
Existence
,
Power
,
Wisdom
,
Goodness
;
or
for
the
establishing
of
Natural
Religion
,
or
the
confuting
of
Atheism
.
But
I
take
it
,
that
there
are
really
as
many
Miracles
for
the
evincing
of
the
truth
of
Natural
Religion
,
viz.
the
Existing
of
Almighty
God
,
as
there
are
Works
in
Nature
:
For
although
it
be
a
great
truth
,
that
the
Laws
of
Nature
,
as
the
Positions
of
the
Heavenly
and
Elementary
Bodies
,
their
Motion
,
Light
,
Influence
,
Regularity
,
Position
,
propagation
of
Vegetables
,
Animals
,
Men
,
and
the
whole
Oeconomy
of
the
Universe
is
by
the
Divine
Wisdom
,
Power
,
and
Goodness
setled
in
a
regular
course
;
so
that
now
we
call
things
Natural
,
and
Works
and
Laws
and
Order
of
Nature
;
and
being
so
setled
and
fixed
,
cease
to
be
Miracles
:
yet
in
their
first
Institution
and
Constitution
,
they
were
all
,
or
many
,
Miracles
,
Works
exceeding
the
activity
of
any
created
or
natural
power
,
and
accordingly
ought
to
be
valued
,
and
really
are
so
;
and
it
is
nothing
else
but
their
commonness
,
and
our
inadvertence
and
gross
negligence
,
that
hinders
the
actual
estimate
of
them
as
great
and
wonderful
Miracles
:
As
I
have
often
said
,
if
at
this
moment
all
the
Motions
of
the
Heavenly
Bodies
should
cease
,
or
there
should
be
a
general
stop
of
the
Propagation
of
Animals
,
Vegetables
,
or
Men
,
if
Mens
Reason
should
generally
fail
them
,
and
for
the
most
part
they
should
become
like
Brutes
,
if
the
Light
of
the
Sun
were
darkned
,
or
the
great
Luminous
or
Planetary
Bodies
should
bulge
and
fall
foul
one
upon
the
other
,
or
that
disorder
or
confusion
should
generally
fall
upon
the
Works
of
Nature
,
and
break
that
excellent
Order
that
now
obtains
among
them
,
we
should
be
full
of
admiration
of
such
a
Change
,
and
account
them
Miraculous
:
And
the
reason
is
,
because
the
sense
of
the
Change
is
at
present
incumbent
upon
us
,
and
we
cannot
choose
but
take
notice
of
them
as
strong
,
unusual
,
miraculous
Prodigies
:
When
all
this
while
Natures
course
holds
regularly
,
the
Wonder
and
Miracle
is
ten
times
greater
in
the
state
of
things
as
they
now
stand
,
than
it
would
be
in
such
a
discomposure
of
Nature
.
The
Motion
,
and
Light
,
and
Position
,
and
Order
of
the
Heavenly
and
Elementary
Bodies
is
a
greater
Evidence
of
the
Divine
Power
that
put
them
and
keeps
them
in
Motion
,
than
if
they
all
rested
.
And
it
is
a
greater
Miracle
that
a
Man
was
constituted
upon
the
Earth
,
that
he
hath
a
power
given
him
to
propagate
his
kind
,
that
he
lives
ordinarily
such
a
portion
of
time
in
the
World
,
that
he
hath
the
use
of
Reason
and
Understanding
;
I
say
there
is
more
of
Miracle
in
it
,
than
in
the
want
of
it
:
Only
there
are
these
three
things
that
abate
the
value
of
it
among
Men
,
1.
The
commonness
of
the
benefit
and
wonder
renders
the
Observation
thereof
little
.
2.
Mankind
is
negligent
in
improving
his
Observation
,
he
never
rubs
the
Corn
out
of
the
Ear
,
and
so
by
inadvertence
,
supineness
,
and
negligence
,
suffers
things
of
this
nature
to
slip
away
without
notice
.
3.
We
rarely
carry
things
to
their
Original
,
but
take
them
as
we
find
them
;
whereas
if
we
did
as
by
a
Clew
follow
the
Works
of
Nature
to
their
Original
,
we
should
find
the
Divine
Omnipotence
and
infinite
Wisdom
at
the
upper
end
of
the
Chain
,
and
the
Worms
themselves
no
other
than
Miracles
in
their
first
constitution
.
He
that
considers
the
admirableness
of
the
Frame
of
Humane
Nature
,
especially
of
his
intellectual
power
,
and
that
is
but
acquainted
with
himself
,
will
without
arrogance
or
vain-glory
conclude
that
Man
is
the
most
admirable
Creature
that
this
lower
World
affords
,
a
Creature
to
which
all
the
visible
Creatures
of
this
lower
World
seem
in
a
great
measure
to
point
at
,
as
their
End
.
And
therefore
if
the
first
Individuals
,
the
common
Parents
of
Mankind
were
at
some
one
time
constituted
,
there
was
a
very
great
deal
of
Power
,
Wisdom
,
and
Intelligence
employed
to
the
making
up
of
such
a
Piece
as
this
:
If
we
see
an
excellent
Picture
to
the
Life
,
or
a
Statue
,
there
will
not
need
much
Rhetorick
or
Logick
to
perswade
or
evince
,
that
surely
it
was
not
done
without
an
excellent
,
knowing
,
and
intelligent
Artist
.
And
certainly
that
Efficient
,
who
ever
he
was
that
did
at
first
compose
and
make
up
the
admirable
Structure
of
the
Humane
Body
,
all
the
Organs
,
Nerves
,
Veins
,
Arteries
,
Viscera
,
Bones
and
other
Integrals
thereof
;
that
endowed
it
with
the
Faculties
of
a
vegetable
and
sensible
Nature
,
that
gave
him
a
reasonable
,
intellectual
self-moving
Soul
,
with
all
its
subordinate
Faculties
;
that
so
strangely
and
stupendiously
united
two
such
different
Essentials
of
a
reciprocal
and
intellectual
nature
,
was
some
intelligent
Being
,
and
such
an
intelligent
Being
that
was
not
only
of
a
far
more
admirable
Wisdom
and
Power
than
Man
,
now
the
best
of
the
visible
Creatures
,
appears
to
be
;
but
of
such
an
excess
of
Wisdom
and
Power
,
as
cannot
be
found
in
any
known
Being
,
besides
him
that
we
call
Almighty
God
.
And
if
any
Man
shall
say
,
as
needs
he
must
,
that
surely
it
must
be
granted
,
that
he
was
of
a
Power
and
Wisdom
far
more
excellent
and
perfect
than
that
Work
he
thus
made
;
but
how
are
we
sure
that
he
must
be
God
?
May
it
not
be
some
Being
that
admirably
surpasseth
the
perfection
of
Humane
Nature
,
and
yet
may
it
not
be
something
less
than
infinite
,
somewhat
inferior
to
God
,
may
it
not
be
some
Angel
,
some
separated
Intelligence
?
To
this
I
say
,
1.
That
Man
that
can
be
forced
by
this
Work
to
acknowledge
an
Intelligent
Being
transcendently
beyond
the
Power
and
Wisdom
of
a
Man
,
a
Power
that
he
never
saw
,
but
only
collected
from
the
eminence
of
an
Effect
which
surpasseth
the
activity
of
any
Being
that
he
hath
ever
seen
with
his
Eyes
;
a
Being
that
acts
by
choice
,
election
,
and
intention
:
I
say
,
that
Man
that
can
once
admit
an
invisible
Being
of
an
efficiency
equal
to
such
a
Work
,
hath
broken
the
strength
of
Atheism
;
since
whatsoever
can
be
alledged
to
evince
such
an
Existence
,
as
the
Objection
supposed
doth
,
may
be
alledged
efficaciously
to
prove
the
Existence
of
a
God
;
since
all
that
can
be
said
for
the
Existence
of
the
former
,
that
and
much
more
may
and
must
be
said
and
granted
for
the
Existence
of
the
latter
,
namely
,
God
.
2.
But
again
,
since
the
measure
of
any
Man's
conception
touching
,
the
infinite
,
sovereign
excellence
of
an
Efficient
must
needs
be
the
excellence
of
the
Work
;
if
therefore
a
Man
doth
not
,
cannot
know
any
more
admirable
created
Existence
than
himself
,
he
cannot
expect
a
greater
Evidence
of
a
more
transcendent
Power
,
Wisdom
,
or
Goodness
,
than
he
that
was
the
Efficient
of
such
a
Being
as
himself
is
:
'T
is
possible
he
may
suppose
some
more
excellent
Inhabitants
of
the
Heavenly
Bodies
than
he
himself
is
,
but
this
is
more
than
he
knows
;
and
't
is
true
the
Sun
and
Stars
are
goodly
beautiful
Bodies
,
but
he
doth
not
know
that
they
are
any
more
than
fiery
Balls
,
that
naturally
give
light
and
heat
:
but
as
he
hath
no
evidence
,
so
he
hath
no
evident
reason
to
satisfie
,
that
they
are
animate
,
much
less
intellectual
;
and
consequently
,
for
any
thing
a
Man
knows
he
himself
is
incomparably
a
more
excellent
Being
than
they
:
it
is
true
,
they
last
longer
,
and
so
doth
a
piece
of
Marble
,
I
speak
not
to
disparage
those
beautiful
Beings
,
but
to
enforce
the
Argument
ad
hominem
;
that
to
the
first
formation
of
a
living
Intelligent
Nature
there
is
as
great
a
Power
requisite
and
conspicuous
,
as
to
the
formation
of
the
noblest
Creature
that
we
see
or
know
:
And
I
should
not
question
,
but
that
that
Power
and
Wisdom
which
were
equal
to
the
first
formation
of
the
Reasonable
Nature
,
were
equal
to
the
formation
and
efficiency
of
the
Sun
or
the
brightest
Star
in
Heaven
.
Since
therefore
I
can
judge
of
the
measure
or
excess
of
the
Power
and
Wisdom
of
any
Efficient
by
the
nobleness
and
value
of
the
Effect
,
and
I
know
not
any
sensible
Being
of
greater
worth
,
value
,
and
wonder
than
Man
;
I
have
reason
to
believe
that
he
that
first
formed
Man
is
a
Being
of
the
greatest
and
most
transcendent
Power
,
Wisdom
,
and
Goodness
that
is
imaginable
;
and
that
Being
which
I
have
reason
to
believe
to
be
of
the
greatest
Power
,
Wisdom
and
Goodness
,
I
have
reason
to
believe
to
be
Almighty
God
,
who
is
Optimus
Maximus
.
And
if
it
be
said
that
the
conviction
by
this
Argument
is
so
much
the
more
infirm
,
because
I
see
daily
that
Man
begets
a
Man
,
and
so
the
efficiency
no
more
proves
the
Existence
of
God
,
than
it
proves
the
Father
to
be
God
that
begets
a
Son
of
his
own
likeness
and
species
;
I
say
the
Instance
is
so
far
from
weakning
the
Inference
,
that
it
rather
enforceth
it
:
For
the
first
formed
Parents
of
Mankind
were
also
endued
with
this
generative
power
,
by
virtue
of
that
first
efficiency
upon
the
first
individual
pair
of
Mankind
;
so
that
the
generative
power
in
Man
is
but
an
effect
of
that
redundance
of
Power
that
was
in
the
first
Efficient
of
the
Humane
Nature
:
Indeed
if
any
Man
,
or
all
the
Men
in
the
World
could
constitute
a
Man
in
any
other
way
than
by
natural
propagation
,
it
were
an
Instance
that
would
sufficiently
confute
the
Inference
.
But
the
generative
power
and
faculty
being
but
a
part
of
that
admirable
effect
that
was
wrought
in
the
formation
of
the
Humane
Nature
,
it
rather
advanceth
,
than
any
way
depreciateth
the
Power
and
Wisdom
of
the
first
Efficient
of
Mankind
,
that
he
was
formed
together
with
such
a
power
of
propagating
his
kind
.
2.
From
hence
we
learn
not
only
that
there
is
a
God
,
but
in
some
measure
we
learn
what
he
is
.
As
this
Work
,
the
primitive
Effection
of
the
Humane
Nature
,
could
never
be
effected
but
by
an
Intelligent
Being
,
so
when
we
see
such
a
Work
as
this
,
we
cannot
choose
but
acknowledge
that
he
is
transcendently
wise
,
transcendently
powerful
,
transcendently
good
;
that
such
was
his
Power
and
Wisdom
,
appears
by
his
Work
,
and
that
such
was
his
Goodness
,
appears
,
in
that
freely
without
any
motive
or
advantage
to
himself
he
formed
this
excellent
creature
Man
;
it
was
but
to
communicate
his
abundant
Goodness
,
and
to
give
Being
to
an
Intelligent
Nature
that
might
be
capable
of
the
participation
of
his
Goodness
and
Bounty
commensurate
to
his
nature
.
We
also
learn
,
that
as
he
made
an
Intelligent
Being
,
so
he
is
a
Transcendent
Intelligence
;
He
that
made
the
Eye
,
shall
he
not
see
?
It
is
very
true
,
the
perception
of
Sense
is
the
lowest
kind
of
perception
,
and
the
perception
of
rational
and
discursive
Intellection
is
of
a
higher
rank
than
the
perception
of
Sense
;
the
Intuitive
perception
is
nobler
than
that
of
Ratiocination
;
but
the
perception
,
if
I
may
use
that
word
,
in
Almighty
God
is
of
a
transcendent
perfection
above
all
these
,
and
includeth
them
all
,
but
not
under
those
allayes
that
render
other
kind
of
perceptions
less
perfect
:
He
sees
and
hears
and
knows
,
without
an
Eye
,
without
an
Ear
,
without
an
Object
.
He
that
could
create
an
Intellectual
Being
,
doth
most
perfectly
understand
and
know
,
for
he
could
not
be
destitute
of
any
perfection
whereof
an
incorporeal
Being
could
be
capable
;
and
since
he
made
a
Being
capable
of
Intelligence
,
certainly
he
had
a
greater
and
more
perfect
Intelligence
.
And
here
I
cannot
choose
but
re-mind
some
things
again
that
I
have
formerly
intimated
,
viz.
1.
That
those
that
go
about
to
attribute
the
Origination
of
Mankind
to
a
bare
Order
or
Law
of
Nature
,
as
the
primitive
Effector
thereof
,
speak
that
which
is
perfectly
irrational
and
unintelligible
:
for
although
a
Law
or
Rule
is
the
Method
and
Order
by
which
an
Intelligent
Being
may
act
,
yet
a
Law
or
Rule
or
Order
is
a
dead
,
unactive
,
uneffective
thing
of
it self
,
without
an
Agent
that
useth
it
,
and
exerciseth
it
as
his
Rule
and
Method
of
Action
.
What
would
a
Law
signifie
in
a
Kingdom
or
State
,
unless
there
were
some
Person
or
Society
of
Men
that
did
exercise
,
and
execute
,
and
judge
,
and
determin
,
and
act
by
it
,
or
according
to
it
?
And
therefore
Aristotle
,
in
the
Books
de
Mundo
attributed
to
him
,
though
in
the
description
of
God
,
as
to
the
constancy
of
his
working
,
he
stile
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lex
aequabiliter
in
nos
fusa
,
nec
transpositionem
nec
correctionem
ullam
recipiens
,
praestantior
&
firmior
omnibus
quae
in
tabulis
descriptae
contineantur
.
Yet
he
rests
not
in
that
description
,
but
tells
us
that
he
is
a
Being
,
that
acts
by
Empire
and
Command
and
Will
:
Quod
in
navi
guhernator
,
in
curru
auriga
,
in
choro
praecentor
,
in
civitate
lex
,
in
exercitu
imperator
,
hoc
idem
in
mundo
Deus
.
So
that
to
the
effecting
of
the
Humane
Nature
a
bare
independent
Law
is
incompetent
,
but
there
must
be
an
Intelligent
Being
,
whose
Will
that
Rule
and
Law
which
we
call
Nature
is
.
2.
That
although
the
Manner
and
Method
that
the
Divine
Power
and
Wisdom
used
in
the
first
formation
and
effecting
of
the
Humane
Nature
,
is
not
cognoscible
by
the
Light
of
Nature
,
without
Divine
Revelation
,
because
none
but
Almighty
God
was
acquainted
with
or
present
at
that
Work
,
and
his
Power
and
Wisdom
might
use
various
Orders
or
Methods
in
its
first
effection
:
yet
the
Conclusion
,
that
this
Work
,
whatever
particular
Method
it
had
for
its
effection
,
was
the
Work
of
a
most
powerful
,
intelligent
,
wise
Being
,
acting
by
Intellection
,
Will
,
and
Intention
,
is
a
Truth
apparently
evident
to
the
Light
of
Nature
and
Reason
,
and
as
infallible
a
Demonstration
of
a
Deity
,
as
if
a
Man
could
have
been
present
and
seen
the
Work
done
;
as
I
do
most
rationally
conclude
an
excellent
Watch
or
other
Automaton
was
the
work
of
an
intelligent
Artist
,
though
I
do
not
know
the
particular
manner
how
he
made
it
,
unless
I
am
particularly
informed
thereof
by
him
.
3.
From
hence
we
learn
,
that
the
Divine
Providence
extends
to
this
lower
World
and
all
the
things
therein
,
and
is
not
only
confined
to
things
above
the
Moon
,
as
Aristotle
would
have
it
.
He
that
condescended
to
the
effection
not
only
of
Man
,
but
of
all
the
Animals
of
this
lower
World
,
certainly
had
a
regard
to
them
,
and
would
not
leave
them
without
the
regiment
of
his
Providence
,
which
were
the
Works
of
his
own
immediate
Power
and
Will.
It
is
true
,
the
ordinary
regiment
of
the
Divine
Providence
in
things
natural
is
ordinarily
managed
by
this
regular
and
ordinary
Law
of
Nature
whereof
we
have
spoken
before
.
But
yet
he
deals
not
by
the
World
,
as
I
deal
by
my
Watch
;
when
I
have
wound
it
up
I
take
no
more
care
of
it
,
but
it
moves
according
to
the
regular
composure
of
it
;
but
he
communicates
a
general
Influence
to
it
,
whereby
it
is
supported
in
its
Being
and
Order
;
and
as
he
manifested
a
more
special
care
in
the
fashioning
of
Man
,
so
he
affords
him
a
special
Providence
in
his
regiment
.
4.
From
hence
we
learn
,
not
only
the
Original
of
those
admirable
Faculties
in
Man
,
especially
of
the
light
of
his
Understanding
and
the
liberty
of
his
Will
,
whereby
he
resembles
his
Maker
;
but
also
from
whence
he
had
that
Intellectual
Soul
,
not
out
of
the
Matter
whereof
his
Corporeal
and
Animal
Nature
was
constituted
,
but
of
a
higher
and
nobler
extraction
,
namely
,
by
Creation
he
breathed
into
him
the
breath
of
Life
.
5.
From
hence
we
learn
to
be
confirmed
not
only
in
the
Notion
of
the
Immortality
of
the
Soul
,
but
in
some
measure
the
reason
of
it
:
It
was
a
created
Spiritual
Nature
,
infused
into
him
by
the
Almighty
efficiency
and
infusion
of
God
.
6.
From
hence
we
learn
,
that
Mankind
is
of
kin
to
both
Worlds
,
the
Celestial
and
Elementary
,
nexus
utriusque
mundi
,
capable
of
a
felicity
beyond
the
extent
of
this
inferior
World
.
7.
From
hence
we
also
learn
from
whence
these
common
Notions
,
especially
of
the
Existence
of
a
God
,
and
these
anticipations
of
some
Moral
Principles
of
the
Veneration
of
God
,
Righteousness
,
and
Justice
are
evidently
to
be
found
in
the
generality
of
Mankind
;
(
but
where
they
are
impaired
by
corrupt
Customs
or
Education
)
from
whence
those
Operations
of
the
natural
Conscience
are
discernible
in
most
Men
antecedent
to
any
Instruction
or
Education
,
the
original
of
those
common
Notions
that
more
immediately
concern
the
Intellective
Faculty
,
and
Moral
Inclinations
that
more
immediately
concern
the
Volitive
Faculty
,
seem
to
be
two
;
the
first
more
primitive
and
radical
in
the
Soul
,
the
second
not
altogether
so
radical
and
primitive
,
yet
such
as
have
also
a
natural
connexion
with
and
to
the
Soul
.
First
therefore
as
to
the
first
of
these
:
The
Soul
of
Man
,
as
it
came
out
of
the
hands
of
the
Glorious
God
,
so
it
had
engraven
in
it
these
Impressions
and
Characters
of
some
great
and
intellective
Principles
and
rational
Propensions
,
that
serve
secretly
to
direct
and
incline
him
to
these
common
Notions
and
Sentiments
.
So
that
whether
the
Souls
of
the
Descendents
from
Adam
were
traduced
from
him
,
or
whether
they
are
immediately
created
and
infused
by
God
,
(
a
Dispute
not
seasonable
in
this
place
)
yet
those
real
Characters
,
Impressions
,
and
rational
Noemata
and
Instincts
(
though
weakned
by
the
Fall
,
and
the
contracted
Corruption
of
Humane
Nature
)
are
brought
with
us
into
the
World
,
and
grow
up
with
us
;
whereby
Mankind
hath
not
only
those
great
excellencies
of
his
Faculties
,
Understanding
and
Will
,
but
a
certain
congenit
stock
of
Rational
Tendencies
and
Sentiments
engraven
and
lodged
in
his
Soul
,
which
if
duly
attended
and
improved
,
are
admirable
helps
to
the
perfecting
and
advancing
of
a
Rational
Life
.
And
therefore
,
as
the
Divine
Goodness
did
not
only
give
the
Faculties
of
Sense
and
Perception
to
the
Sensitive
and
Animal
Nature
,
but
also
lodged
in
their
sensitive
Souls
certain
connatural
and
congenit
sensitive
Instincts
(
not
acquired
by
Experience
,
but
congenit
with
them
)
whereby
they
are
directed
and
inclined
to
what
is
conducible
to
the
sensitive
good
of
their
Sensitive
Nature
;
so
the
Rational
Nature
is
furnished
with
certain
congenit
Notions
,
Inclinations
,
and
Tendencies
born
with
him
,
but
improved
and
perfected
by
the
exercise
of
Reason
and
Observation
,
whereby
he
is
inclined
and
directed
antecedently
to
the
good
of
a
Reasonable
Life
or
Nature
.
These
differences
seem
to
be
in
those
congenit
Inclinations
and
Instincts
of
Animals
and
Men
,
1.
In
the
nature
of
them
,
those
anticipations
that
are
in
Animals
are
meerly
sensible
;
those
in
Men
intellectual
,
moral
,
and
suitable
to
the
Operations
of
a
reasonable
Being
.
2.
In
their
end
,
those
of
Animals
are
only
in
order
to
a
sensible
good
,
and
the
regiment
of
a
sensual
Life
;
those
in
Men
are
directed
to
the
use
and
benefit
of
a
rational
Life
,
and
not
only
so
,
but
in
order
to
the
acquest
of
a
supernatural
and
eternal
Life
.
3.
In
as
much
as
the
Sensible
Nature
is
not
endued
with
Intellection
and
Will
,
and
therefore
not
properly
capable
of
a
Law
in
the
true
and
formal
nature
of
a
Law
;
therefore
those
Instincts
that
are
lodged
in
their
nature
,
are
meerly
Inclinations
,
or
natural
Propensions
,
or
Biasses
;
But
the
Humane
Nature
being
endued
with
Intellection
,
Reason
,
and
Liberty
,
and
therefore
capable
of
a
Law
in
its
true
propriety
and
formal
nature
;
those
rational
Propensions
and
Inclinations
in
the
Humane
Nature
,
are
lodged
in
him
by
the
great
Governour
and
Law-giver
of
Heaven
and
Earth
,
per
modum
legis
obligantis
;
and
the
insition
and
engraving
of
those
Notions
,
Propensions
,
and
rational
Tendencies
are
in
nature
of
a
promulgation
of
that
Law
,
the
inscription
thereof
in
their
Hearts
,
and
means
,
helps
,
and
assistances
to
their
observance
thereof
.
And
herein
lies
the
true
Root
of
the
Obligation
of
the
natural
Law
and
natural
Consciences
,
so
excellently
decyphered
by
the
Apostle
in
the
two
first
Chapters
of
the
Epistle
to
the
Romans
;
and
this
I
call
the
primitive
and
radical
Insition
of
the
Law
of
Nature
in
the
Soul
.
2.
But
besides
this
primitive
Insition
,
there
is
a
secondary
yet
natural
Insition
of
the
Law
of
Nature
in
the
humane
Soul
,
which
expands
and
improves
it self
as
the
exercise
of
Reason
increaseth
;
which
is
a
certain
congruity
between
the
Faculties
of
the
Soul
,
the
Intellect
and
Will
,
and
those
Truths
of
indisputable
importance
in
the
Understanding
,
especially
that
of
the
Existence
and
Regiment
of
Almighty
God
,
and
those
moral
Sentiments
of
Good
and
Evil
that
in
their
discovery
concern
immediately
the
Understanding
or
Synteresis
,
but
in
their
exercise
concern
more
immediately
the
Will
:
That
as
we
see
by
a
certain
connatural
congruity
between
the
visive
Faculty
and
the
visible
Object
,
and
as
we
tast
by
a
connatural
congruity
between
the
Faculty
and
the
Object
of
Tast
;
so
there
is
a
connatural
congruity
between
the
intellective
and
volitive
Faculties
in
the
Soul
,
and
those
communia
noemata
of
these
great
important
Truths
both
intellective
and
moral
,
whereby
the
Soul
perceives
,
and
relisheth
,
and
tasteth
true
and
good
,
and
inclines
to
it
.
8.
From
the
Consideration
of
this
Effection
of
Man
by
the
Power
and
Goodness
and
Wisdom
of
the
glorious
God
,
we
have
the
discovery
of
that
infinite
obligation
of
Duty
,
Love
,
and
Gratitude
of
all
Mankind
unto
Almighty
God
.
To
give
a
benefit
to
a
Being
already
existing
,
carries
in
it
an
Obligation
of
the
person
benefited
to
his
Benefactor
,
juxta
modum
&
mensuram
beneficii
.
But
God
Almighty
is
the
Benefactor
of
Mankind
in
the
greatest
imaginable
amplitude
and
comprehension
:
he
gave
him
Being
,
the
vastest
and
most
unlimited
Gift
,
and
he
gave
him
such
a
Being
,
so
advanced
,
so
excellent
,
and
perfect
,
and
accommodate
with
all
the
conveniences
that
his
nature
was
possibly
capable
of
;
and
although
Man
wilfully
threw
away
a
great
measure
of
his
Happiness
,
yet
he
hath
still
so
much
left
as
binds
him
to
an
eternal
Gratitude
and
Duty
to
God
,
both
as
his
Maker
and
as
his
Benefactor
:
and
the
Posterity
of
Adam
hath
still
continued
upon
them
the
same
reason
of
Duty
and
Gratitude
:
I
shall
not
here
,
as
I
said
,
enter
into
the
Consideration
of
the
propagation
of
the
Humane
Nature
.
If
the
Soul
of
every
person
propagated
be
created
and
infused
by
God
,
then
every
person
seems
related
unto
Almighty
God
in
a
way
little
different
from
that
of
the
first
formed
Man
:
But
if
the
Soul
be
also
propagated
as
Light
or
Fire
from
Fire
or
Light
,
by
a
kind
of
Irradiation
from
the
Soul
of
the
first
Man
,
yet
still
we
are
all
his
Off-spring
,
every
Man
owes
more
of
his
Being
to
Almighty
God
than
to
his
natural
Parents
,
whose
very
Propagative
Faculty
was
at
first
given
to
the
Humane
Nature
by
the
only
virtue
,
efficacy
,
and
energy
of
the
Divine
Commission
and
Institution
,
and
the
Parents
of
our
Nature
are
but
vicaria
instrumenta
Numinis
,
in
the
propagation
and
formation
of
our
Nature
.
9.
From
hence
we
learn
the
true
Foundation
,
and
Root
,
and
Extent
of
that
Subjection
that
the
Created
Nature
owes
to
Almighty
God
,
namely
,
on
the
part
of
Man
there
is
dependence
upon
God
,
as
the
root
and
support
of
his
existence
,
there
is
the
obligation
of
love
,
gratitude
,
and
duty
,
as
to
his
greatest
and
most
sovereign
Benefactor
:
But
this
is
not
all
the
foundation
of
Subjection
on
the
part
of
Man
,
and
Authority
on
the
part
of
God
,
but
there
are
certain
radical
foundations
of
the
Divine
Authority
and
Sovereignty
over
Man
;
namely
,
1.
A
right
of
Propriety
,
nothing
can
be
more
a
Man
's
own
than
that
which
he
gives
a
Being
to
:
But
the
propriety
that
any
Man
can
have
in
what
he
makes
,
is
still
limited
and
qualified
;
first
,
because
he
is
not
himself
his
own
,
he
owes
his
Being
to
God
,
and
therefore
without
the
help
of
Divine
Indulgence
his
acquests
are
like
the
acquests
of
a
Servant
,
acquirit
domino
.
And
besides
,
the
Matter
is
not
his
own
,
whatsoever
he
makes
,
he
makes
out
of
that
Matter
that
was
not
his
own
:
But
the
propriety
that
Almighty
God
acquires
in
his
Creatures
is
absolute
,
because
he
himself
is
a
Supreme
and
Sovereign
Efficient
,
none
is
above
him
;
and
because
the
Matter
out
of
which
he
effected
Man
and
all
Corporeal
Existences
was
perfectly
his
own
,
it
was
Matter
of
his
own
making
.
2.
A
right
of
absolute
Dominion
and
Sovereignty
over
his
Creature
;
where
the
property
is
circumscribed
,
limited
,
or
qualified
,
the
dominion
is
so
too
;
but
an
absolute
sovereign
property
carries
with
it
an
absolute
sovereign
dominion
in
the
Proprietor
.
3.
An
infinite
irresistible
power
to
exert
the
right
of
his
Dominion
according
to
his
Will
:
The
two
former
Considerations
give
him
a
sovereign
authority
over
his
Creature
,
a
right
,
jus
disponendi
;
but
authority
or
right
being
divided
from
power
to
execute
that
authority
and
exact
obedience
to
it
is
lame
,
but
the
glorious
God
hath
not
only
an
absolute
right
of
propriety
and
dominion
over
his
Creature
;
but
an
infinite
irresistible
power
to
rule
,
order
,
and
dispose
it
according
to
his
Will
:
Almighty
God
tells
us
,
Jerem.
18.
that
as
the
Clay
is
in
the
Potter's
hand
,
so
are
Mankind
in
his
hand
,
yea
and
in
a
far
greater
subordination
and
subjection
to
his
Power
;
the
power
of
the
Potter
over
his
Clay
is
a
finite
limited
power
,
we
see
in
the
same
place
it
resisted
and
disappointed
his
intention
by
its
untractableness
:
But
the
power
of
God
over
his
Creature
is
an
infinite
power
,
he
that
by
his
power
made
him
in
an
instant
,
can
in
an
instant
dissolve
or
annihilate
him
:
And
yet
this
infinite
Power
of
God
is
under
the
management
of
a
most
wise
,
and
holy
,
and
pure
,
and
gracious
Will
;
and
therefore
though
his
Propriety
be
absolute
,
his
Dominion
boundless
,
his
Power
infinite
,
yet
the
exercise
of
his
Dominion
and
Power
is
full
of
Goodness
,
suitable
to
the
most
perfect
nature
of
God
:
I
am
God
,
and
not
man
,
therefore
ye
sons
of
Jacob
are
not
consumed
.
Here
therefore
we
have
that
great
Question
among
some
of
the
Ancients
satisfactorily
answered
,
namely
,
What
is
the
Root
of
all
Obligation
in
Mankind
,
whence
comes
the
Obligation
in
the
Consciences
of
Men
,
what
is
it
that
binds
Men
to
keep
their
Faith
,
their
Promises
?
It
is
the
Law
and
Command
of
him
that
hath
sovereign
Authority
to
command
,
and
infinite
Power
to
exact
Obedience
,
and
to
punish
the
want
of
it
;
all
other
foundations
of
Obligation
are
but
weak
and
deficient
without
this
,
or
in
comparison
to
it
.
10.
In
this
History
of
the
primitive
state
of
Man
,
and
his
defection
,
we
have
the
Solution
of
that
great
Quaesitum
that
troubled
the
ancient
Philosophers
,
especially
the
Stoicks
,
namely
,
Whence
or
how
came
it
to
pass
,
that
not
only
that
great
disorder
happens
in
things
of
this
World
,
especially
in
the
nature
and
practices
and
customs
of
Mankind
,
some
would
have
it
from
Matter
,
some
from
one
thing
,
some
from
another
;
we
see
here
a
plain
Solution
of
the
Quaere
,
That
it
came
not
from
God
,
no
nor
from
Matter
,
but
by
the
defection
and
disobedience
of
the
first
Man
,
which
brought
Death
into
the
World
,
and
Sin
and
Corruption
and
Depravation
and
Disorder
into
the
Humane
Nature
,
and
brought
disorder
and
discomposure
upon
the
greatest
part
of
this
lower
World
;
which
as
it
was
principally
made
for
the
service
of
Man
,
so
it
suffered
a
great
Concussion
and
Breach
by
the
Disobedience
and
Apostacy
of
Man
:
and
from
this
unhappy
root
ariseth
all
the
Disorders
and
Confusions
in
the
humane
World
;
for
although
the
Fall
of
Man
did
neither
alter
the
essential
Constituents
of
Mankind
,
nor
wholly
raze
out
the
Engravings
of
those
common
Notions
,
Sentiments
,
and
rational
Instincts
that
were
in
them
;
yet
it
did
in
a
great
measure
impair
and
weaken
them
,
and
brought
in
a
very
great
deordination
and
discomposure
,
setting
up
the
lower
Faculties
in
rebellion
against
the
superior
;
so
that
the
wiser
and
more
morate
part
of
Mankind
were
forced
to
set
up
Laws
and
Punishments
,
to
keep
the
generality
of
Mankind
in
some
tolerable
order
.
11.
This
reasonableness
,
congruity
,
and
consonancy
to
common
Light
and
Reason
in
the
Hypothesis
of
the
Formation
of
the
World
and
Mankind
,
and
the
great
preference
that
it
hath
above
those
Inventions
of
the
ancient
Philosophers
touching
the
same
;
the
admirable
Solution
of
many
of
those
difficulties
which
are
hereby
solved
,
doth
give
a
very
great
valuation
and
esteem
to
the
truth
and
Divine
Authority
of
the
Scriptures
.
It
is
true
,
their
Authority
is
above
the
contribution
of
Humane
Reason
,
or
any
Supplies
it
can
bring
either
to
its
Truth
or
Authority
:
but
yet
when
a
Man
shall
see
so
great
a
clearness
and
plainness
and
reasonableness
in
the
Holy
Scripture
touching
this
great
Truth
,
so
many
difficulties
and
absurdities
thereby
avoided
,
so
great
a
suffrage
and
attestation
of
Reason
and
common
evidence
bearing
witness
to
this
Truth
,
and
to
such
a
Truth
as
could
never
be
at
first
particularly
discovered
without
Divine
Revelation
,
yet
being
discovered
,
carries
in
it
nothing
of
absurdity
,
but
a
singular
congruity
both
to
it self
in
the
several
parts
of
it
,
and
to
the
common
Reason
.
It
is
true
,
a
great
though
a
Ministerial
and
Humane
Suffrage
to
the
truth
and
excellency
of
the
Holy
Scriptures
,
strengthens
our
Faith
,
which
God
knows
stands
in
need
of
all
the
contributions
that
may
be
,
to
bear
up
our
Souls
against
that
root
of
Infidelity
that
is
in
us
;
and
may
be
instrumental
and
preparative
to
bring
those
to
the
belief
and
veneration
of
the
Scriptures
who
are
without
,
and
hardly
perswadible
,
but
by
those
media
that
bear
a
congruity
to
their
natural
Light
and
Reason
.
12.
And
therefore
we
have
infinite
reason
to
bless
and
magnifie
the
gracious
God
,
that
hath
lent
us
his
Holy
Scriptures
to
inform
us
in
things
to
be
believed
and
to
be
done
,
and
to
contain
and
preserve
us
infra
cancellos
certitudinis
.
The
Lord
knows
,
and
we
cannot
choose
but
daily
observe
in
our selves
a
strange
mobility
and
instability
in
our
Imaginative
and
Intellective
Faculty
,
roving
after
every
thing
and
in
many
things
that
we
know
,
and
much
more
in
things
we
know
not
,
framing
strange
Chimaera's
,
finding
out
many
Inventions
,
was
the
first
effect
of
the
departure
of
Mankind
from
a
revealed
Truth
,
and
searching
after
unknown
and
forbidden
Knowledge
.
And
this
hath
been
the
course
and
walk
and
disease
of
our
restless
,
moveable
,
unstable
,
Mercurial
Brains
ever
since
in
matters
of
Philosophy
,
in
matters
of
Religion
:
The
merciful
and
wise
God
therefore
,
to
keep
in
and
regulate
the
extravagant
and
witless
Spirit
of
Man
,
and
to
give
us
the
clear
knowledge
of
things
necessary
and
useful
,
and
to
prescribe
and
fix
bounds
,
and
banks
,
and
limits
to
our
moveable
,
unstable
,
and
unfixed
Minds
,
hath
given
us
these
Sacred
Oracles
both
to
enlighten
and
inform
us
,
and
to
fix
and
contain
us
within
the
bounds
and
limits
of
Truth
and
Sobriety
.
13.
I
have
before
touched
something
concerning
a
common
Tradition
that
might
obtain
in
the
generality
of
Mankind
,
concerning
the
Origination
of
the
World
and
Man
;
and
here
we
may
find
a
reasonable
discovery
of
something
touching
the
root
of
this
Tradition
,
namely
,
the
Holy
Scriptures
,
especially
that
of
Genesis
;
for
we
find
very
much
,
among
the
ancient
Heathen
especially
,
touching
the
Creation
of
the
World
,
the
Observation
of
the
Seventh
Day
,
the
Flood
,
Noah
and
his
three
Sons
,
though
by
other
Names
;
and
divers
other
things
,
wherein
though
they
mingle
some
of
their
own
wild
Notes
,
yet
they
bear
a
great
analogy
to
the
Relations
in
the
Scriptures
,
and
seem
borrowed
from
them
,
or
from
the
Hebrews
,
to
whom
that
great
Treasure
of
the
Scriptures
was
committed
.
And
if
a
Man
consider
how
many
Opportunities
there
were
for
the
communication
of
the
Jewish
Learning
to
the
rest
of
Mankind
,
even
in
the
ancient
times
,
especially
to
the
Egyptians
,
with
whom
they
long
dwelt
,
and
with
whom
Solomon
was
joyned
in
affinity
;
so
the
Babylonians
and
Chaldeans
during
their
Captivity
there
to
the
Grecians
,
by
the
intercourse
they
had
with
them
after
the
breaking
of
the
Persian
Monarchy
:
it
will
render
it
an
easie
Supposition
,
that
much
of
the
Jewish
Learning
was
derived
to
many
of
the
learned
Heathen
,
though
they
oftentimes
mingled
with
it
some
Conceptions
of
their
own
:
Plato
and
divers
other
Grecians
borrowed
much
of
their
traditional
knowledge
from
the
Egyptians
and
they
from
the
Hebrews
.
Vide
Selden
.
de
Jure
Gentium
,
&c.
lib.
1.
cap.
2.
14.
Since
Man
in
his
first
Original
is
the
Work
of
the
most
wise
intelligent
Being
,
it
is
evident
that
Almighty
God
in
this
effection
of
Man
did
intend
an
end
and
scope
of
this
Work
:
an
intelligent
Agent
acts
ex
intentione
&
volitione
,
and
therefore
proposeth
in
his
Work
an
end
or
purpose
in
it
,
and
the
designation
of
an
end
in
working
is
the
great
perfection
of
an
intelligent
Agent
:
Agents
that
are
simply
Natural
,
or
that
are
directed
but
by
implanted
Instincts
,
act
by
a
kind
of
necessity
of
Nature
,
their
activity
and
vigour
putting
it self
forth
not
by
choice
or
election
,
but
driven
by
the
activity
of
their
nature
.
And
although
it
is
visible
that
all
,
even
the
most
necessary
operations
of
unintelligent
Causes
in
the
World
,
are
directed
unto
certain
excellent
ends
,
yet
the
election
of
and
direction
to
these
ends
is
not
in
those
necessary
and
natural
Causes
themselves
;
but
is
in
that
intelligent
Efficient
that
intended
and
designed
that
end
,
and
endowed
the
natural
Agent
with
those
active
Faculties
or
Powers
which
might
be
proper
and
serviceable
to
such
ends
,
and
mancipated
or
bound
to
them
certain
Instincts
and
natural
Motions
subservient
to
those
ends
.
As
in
things
that
are
artificial
,
my
Watch
gives
me
an
account
of
the
Hour
of
the
Day
,
that
is
the
end
thereof
;
but
it
is
an
end
not
designed
or
intended
by
the
Watch
,
but
of
the
Artist
that
made
it
.
And
although
in
sensible
Creatures
there
seems
to
be
an
Image
of
Intelligence
,
and
they
move
more
perfectly
to
their
several
ends
of
their
several
operations
;
as
in
choice
and
eating
of
their
food
to
preserve
their
individual
nature
,
in
generation
to
preserve
their
specifical
nature
,
yet
the
truth
is
,
those
designations
of
the
ends
of
these
operations
,
and
the
furnishing
them
with
instincts
in
order
thereunto
,
is
due
still
to
that
Intelligent
Being
,
namely
,
the
glorious
God
,
which
hath
by
his
Wisdom
determined
these
sensible
Creatures
to
these
ends
,
and
by
these
means
,
in
the
first
institution
of
their
natures
.
15.
And
upon
the
same
reason
it
follows
,
That
since
Almighty
God
is
the
Maker
and
Efficient
of
Man
,
it
is
not
only
reasonable
and
just
,
but
natural
,
and
in
a
manner
necessary
,
that
the
designation
of
Man
to
his
end
should
belong
to
him
that
was
his
Efficient
.
And
therefore
although
the
supreme
intelligent
Being
,
that
Efficient
of
Mankind
hath
made
Man
an
intelligent
Being
,
endued
him
with
Will
,
whereby
he
is
in
a
manner
Dominus
suarum
actionum
,
and
a
kind
of
Image
of
his
Maker
,
yet
he
is
not
the
Lord
and
disposer
of
his
own
end
;
for
though
Man
be
made
an
intelligent
and
free
Agent
,
and
therefore
in
those
actions
that
move
from
himself
he
hath
the
priviledge
of
an
intelligent
Agent
,
and
propounds
his
end
to
himself
in
those
actions
:
yet
he
was
not
the
Efficient
of
himself
,
and
therefore
cannot
proportion
to
himself
the
end
of
his
Being
,
but
that
belongs
only
to
that
intelligent
Efficient
that
gave
him
his
Being
;
and
therefore
that
Efficient
can
only
be
the
Propounder
of
that
end
which
is
commensurate
to
his
Being
.
16.
Since
Almighty
God
is
not
only
an
Intelligent
Agent
,
but
the
highest
,
most
wise
,
powerful
,
and
perfect
Cause
;
and
since
it
seems
to
be
most
suitable
to
such
a
wise
Being
to
proportionate
the
ends
of
his
Works
in
some
measure
suitable
to
the
worth
and
value
of
the
Work
.
And
since
Man
is
the
work
and
effection
of
God
,
and
noblest
work
of
his
that
we
see
in
this
inferior
World
,
we
have
just
reason
to
conclude
,
That
Almighty
God
made
Man
for
some
end
,
and
for
some
such
end
as
may
bear
a
proportion
to
the
nature
,
condition
,
and
quality
of
the
Work
it self
.
There
seem
to
be
but
two
ways
to
know
the
end
that
an
intelligent
Agent
propounds
in
any
action
or
work
,
1.
The
first
is
plain
,
explicit
,
and
clear
,
viz.
When
that
Agent
reveals
and
discovers
what
is
the
end
he
intends
in
the
work
he
doth
:
and
thus
it
hath
pleased
the
glorious
God
to
acquaint
us
in
the
Holy
Scriptures
,
that
his
intent
in
making
Man
was
his
own
Glory
,
and
to
make
Man
a
Vessel
of
everlasting
Happiness
.
But
because
in
this
place
we
are
only
making
natural
deductions
from
the
effection
of
Man
by
God
,
I
shall
refer
the
consideration
of
the
former
to
its
proper
place
.
2.
Therefore
the
second
is
by
collection
of
natural
and
reasonable
Consequences
from
the
nature
of
the
Efficient
,
and
the
worth
,
value
,
or
condition
of
the
Effect
;
and
this
medium
though
it
be
not
so
clear
,
particular
,
and
explicit
as
the
former
,
yet
it
doth
give
us
some
account
touching
the
nature
and
kind
of
the
end
that
is
probably
propounded
by
the
Efficient
:
but
touching
the
same
in
the
next
Chapter
.
CAP.
VIII
.
A
farther
Enquiry
touching
the
End
of
the
Formation
of
Man
,
so
far
as
the
same
may
be
collected
by
Natural
Light
and
Ratiocination
.
WE
may
easily
observe
in
general
in
the
Works
of
Nature
,
and
in
every
particular
thereof
,
three
kinds
of
admirable
Accommodations
.
The
first
is
,
the
Accommodation
of
every
thing
to
the
common
beauty
and
integrity
of
the
Universe
:
As
in
a
curious
piece
of
Landskip
there
are
orderly
interspersed
Clouds
,
and
Trees
,
and
Flowers
,
and
Rivers
,
and
Houses
,
and
Arches
,
and
Ships
,
and
Fish
playing
,
and
Birds
of
several
kinds
,
some
flying
,
some
swimming
,
some
perching
,
yea
various
Flies
and
Worms
and
Insects
,
and
all
contribute
to
the
beauty
and
ornament
and
variety
of
the
entire
piece
,
though
each
hath
a
particular
beauty
of
its
own
:
So
in
this
great
and
glorious
Frame
of
the
Universe
not
only
the
Celestial
Bodies
,
but
all
the
Animals
and
Vegetables
,
even
to
the
least
Fly
,
or
Worm
,
or
Flower
,
or
Herb
,
contribute
to
the
beauty
,
glory
,
ornament
,
and
variety
of
the
whole
;
and
make
up
one
common
demonstration
of
the
admirable
Wisdom
of
that
great
God
,
that
made
it
valde
bonum
.
And
certainly
under
this
Consideration
it
is
apparently
evident
,
that
Man
contributes
no
small
portion
of
beauty
and
ornament
to
this
goodly
Frame
of
the
Universe
:
For
if
we
should
suppose
that
all
the
Integrals
of
the
inferior
World
were
as
now
they
are
,
only
destitute
of
the
Creature
called
Man
,
it
would
soon
appear
that
it
wanted
much
of
that
beauty
,
and
comeliness
,
and
perfection
which
it
now
hath
by
the
accession
of
this
excellent
Integral
of
the
Universe
;
which
though
it
hath
its
residence
in
the
lower
region
thereof
,
yet
in
the
common
compute
and
estimate
of
the
whole
it
contributes
to
its
beauty
and
integrity
.
The
second
Accommodation
of
every
thing
,
is
to
some
other
part
or
parts
of
the
Universe
;
and
this
though
it
may
be
single
,
or
a
respect
only
between
some
one
single
part
and
some
other
single
part
of
Nature
,
yet
for
the
most
part
we
shall
find
every
thing
in
Nature
hath
an
accommodation
unto
very
many
other
things
;
the
Wisdom
of
Almighty
God
being
multifaria
sapientia
,
hath
admirably
evidenced
it self
,
in
giving
almost
every
thing
in
its
nature
a
complexed
and
complicated
accommodation
to
various
other
things
of
differing
kinds
and
natures
.
This
is
more
eminently
conspicuous
in
the
Heavenly
Bodies
;
for
Instance
,
the
Sun
is
accommodated
to
the
use
and
convenience
of
the
Planetary
Bodies
,
and
of
this
inferior
World
and
of
every
part
thereof
,
by
his
Position
,
by
his
Light
,
by
his
Heat
,
by
his
Motion
it
procures
Generation
for
the
replenishing
of
the
Earth
,
raiseth
Clouds
and
Vapours
to
irrigate
and
water
it
,
it
occasioneth
Winds
to
move
and
communicate
those
Irrigations
,
it
gives
variety
of
Seasons
,
measures
of
Times
,
and
infinite
more
accommodations
to
other
things
.
If
we
come
lower
,
to
the
Elementary
World
,
the
Air
is
accommodated
as
a
fit
medium
for
the
derivation
of
Light
and
Influence
from
the
Celestial
Bodies
;
it
is
the
vehicle
of
the
Meteors
,
the
means
of
Respiration
,
the
food
and
life
of
the
vital
and
animal
Spirits
,
and
many
the
like
accommodations
.
If
we
consider
of
Animals
,
we
shall
find
admirable
accommodations
in
them
one
to
another
,
and
especially
to
Man
:
the
Horse
,
high-spirited
,
yet
very
docible
,
fitted
for
swiftness
,
carriage
,
and
agility
,
by
the
make
of
his
Body
,
his
Neck
,
his
Mouth
,
his
Back
,
his
Hoof
;
the
Ox
patient
,
painful
,
strong
,
fitted
for
draught
;
the
Camel
fitted
for
strength
,
and
a
natural
Saddle
for
Burthen
;
the
Cow
for
yielding
Milk
;
the
Sheep
for
Cloathing
;
the
Beasts
and
Birds
of
greatest
use
being
most
commonly
made
tame
,
and
affecting
a
spontaneous
subjection
to
Man
:
among
the
Vegetables
some
are
for
Food
,
some
for
Medicines
,
some
for
Smell
,
some
for
Tast
:
nay
that
seemingly
most
abject
part
of
Nature
,
the
Insects
,
even
the
worst
as
well
as
the
best
of
them
,
have
their
accommodation
to
other
things
;
some
for
Food
to
the
more
perfect
Animals
,
as
Flies
,
Worms
,
&c.
some
for
Medicines
both
for
Men
and
Animals
;
nay
the
very
venemous
Insects
are
accommodated
to
the
salubrity
of
the
Earth
and
Waters
,
collecting
the
unwholsom
Juyce
of
either
into
their
own
consistency
;
and
many
that
are
poisonous
and
hurtful
,
yet
carry
with
them
Antidotes
and
Remedies
,
as
Vipers
,
Scorpions
,
and
divers
others
.
Although
in
the
lower
World
there
are
various
accommodations
of
things
one
to
another
,
yet
the
chief
and
ultimate
accommodation
of
things
seems
principally
to
terminate
in
Man
.
The
Grass
of
the
Field
is
accommodate
to
the
use
of
Animals
for
their
food
,
and
so
are
the
Insects
for
the
food
of
Fish
and
Fowl
,
but
these
in
their
last
particular
accommodation
are
for
the
food
or
other
use
of
Man
.
On
the
other
side
,
Man
is
accommodate
to
the
convenience
and
use
of
the
Vegetables
and
Animals
,
but
not
in
a
way
of
Subservience
or
Service
,
but
in
a
way
of
Regiment
,
Order
,
Empire
,
and
Protection
,
which
he
is
enabled
to
exercise
over
the
Creatures
of
greater
strength
and
bodily
force
,
by
the
advantage
of
his
Faculties
wherein
he
exceeds
them
:
Thus
he
is
accommodate
to
the
Vegetable
Nature
,
by
Planting
and
Husbandry
;
to
the
Animal
Nature
by
subduing
the
unruly
and
hurtful
,
by
the
disciplining
and
managing
the
docible
;
by
protecting
the
domestick
,
by
providing
for
their
wants
.
The
accommodation
of
Brutes
to
Men
is
an
accommodation
of
an
Inferior
to
a
Superior
;
the
accommodation
of
Man
to
Brutes
is
an
accommodation
of
a
Superior
to
an
Inferior
,
an
accommodation
of
Regiment
and
Protection
.
The
third
sort
of
Accommodation
is
of
every
thing
unto
it self
;
either
in
relation
to
its
proper
Species
,
by
propagation
of
its
kind
;
or
in
relation
to
its
individual
nature
,
which
is
that
which
I
principally
mean
to
speak
of
.
We
may
observe
at
least
in
every
Animal
,
1.
An
accommodation
of
Faculties
suitable
to
his
nature
,
use
,
and
convenience
,
which
are
principally
these
;
Cogitation
,
Sensation
,
Phantasie
or
Imagination
,
Appetite
and
power
to
Move
it self
,
though
in
various
degrees
of
perfection
.
2.
That
all
these
Faculties
are
terminated
in
a
sensitive
Life
,
or
Life
of
Sense
,
and
go
no
farther
.
3.
That
all
those
Faculties
are
exactly
fitted
with
Organs
proportionate
to
their
Faculties
,
and
the
specifical
perfection
of
them
:
the
Organs
subservient
to
the
Faculties
of
the
meanest
Insect
,
are
as
exquisitly
accommodated
and
fitted
thereunto
,
as
the
Organs
of
a
Horse
or
an
Elephant
are
accommodate
to
the
specifical
Faculties
of
that
Animal
.
4.
That
the
wise
God
hath
proportioned
Objects
of
the
Appetites
of
every
Animal
exactly
suitable
to
those
Appetites
,
and
a
connatural
prosecution
and
dexterity
in
the
assecution
of
them
:
so
that
no
natural
Desire
or
Appetite
is
in
vain
,
or
notional
only
,
but
really
fitted
and
accommodated
with
an
Object
proportionable
to
it
.
5.
That
every
Animal
hath
its
highest
complacency
and
contentment
in
the
attainment
of
the
suitable
Object
of
its
Appetite
,
and
this
is
its
commensurate
Happiness
;
the
Fox
,
or
the
Lion
,
or
the
Otter
hath
no
greater
dexterity
in
the
getting
of
his
Prey
,
nor
greater
contentation
in
his
acquest
;
than
the
Bee
hath
in
getting
Honey
,
or
the
Spider
in
catching
his
Fly
.
These
things
being
thus
premised
,
we
have
therein
generally
included
the
natural
Method
whereby
we
may
by
the
Light
of
Nature
search
out
the
true
and
special
End
for
which
we
have
reason
to
believe
the
great
and
wise
Efficient
made
Man
.
It
is
true
,
that
some
things
Man
hath
in
common
with
the
rest
of
created
visible
Beings
,
as
that
he
is
a
corporeal
Being
,
hath
Life
and
Sensation
,
and
is
a
beautiful
Piece
of
the
Furniture
of
this
lower
World
.
In
these
things
therefore
,
or
by
them
,
we
are
not
to
seek
that
special
End
for
which
man
was
made
;
because
under
these
and
the
like
Considerations
he
seems
to
have
a
common
parity
with
other
created
Beings
.
But
our
search
must
be
,
1.
Whether
there
be
not
some
peculiarities
in
the
Humane
Nature
,
some
Faculties
and
Powers
,
something
in
his
Constitution
,
and
some
adaptations
and
appropriate
accommodations
therein
peculiar
to
his
nature
,
and
of
a
far
more
advanced
use
and
perfection
than
those
of
the
best
of
other
inferior
Animals
;
For
if
we
find
such
in
Man
,
we
have
just
reason
to
believe
that
the
most
wise
Efficient
of
the
Humane
Nature
,
as
he
raised
Man
to
a
greater
eminence
not
only
of
gradual
but
of
specifical
perfection
above
the
common
Animal
Nature
,
so
he
designed
a
more
excellent
and
noble
End
for
this
more
excellent
and
noble
Work
:
For
thus
it
became
the
greatest
Wisdom
,
to
design
a
more
noble
End
to
that
which
he
constituted
a
more
noble
Being
.
2.
We
are
also
to
search
wherein
this
excellency
and
preference
of
the
Humane
Nature
above
the
Animal
consists
:
For
as
the
former
Consideration
gives
us
a
general
Conclusion
,
That
because
the
Humane
Nature
is
more
excellent
than
the
common
Animal
Nature
,
therefore
the
End
or
Design
of
the
Constitution
of
the
former
is
of
a
nobler
kind
than
the
Design
of
the
Constitution
of
the
latter
;
So
this
particular
Consideration
of
the
excellencies
of
the
Humane
Nature
above
the
Animal
,
gives
us
some
Estimate
,
Crises
,
or
Indications
what
those
Ends
may
be
which
the
wise
Creator
intended
in
the
making
of
Man
,
namely
,
such
Ends
as
hold
proportions
to
those
eminencies
and
excellencies
wherein
the
Humane
specifically
exceeds
the
Animal
Nature
.
Plato
,
though
a
great
Assertor
of
the
Creation
of
Man
by
the
Wisdom
and
Power
of
Almighty
God
,
yet
in
his
7th
Book
De
Legibus
seems
to
have
too
light
an
Expression
concerning
the
End
of
the
making
of
Man
,
and
of
those
many
excellencies
in
the
Humane
Nature
,
namely
,
Hominem
Dei
ludo
esse
fictum
,
atque
id
verè
ipsius
optimum
esse
.
It
is
below
the
Dignity
of
the
Divine
Wisdom
,
to
think
that
he
made
Men
,
and
endued
them
with
those
excellent
Faculties
,
only
to
behold
them
as
a
Play
or
a
Scorn
;
or
as
the
inconsiderate
part
of
Mankind
please
themselves
with
beholding
of
Interludes
,
or
Cock-fighting
,
or
Bear-baiting
:
the
Comical
part
of
the
Lives
of
Men
are
too
full
of
Sin
and
Vanity
,
and
the
Tragical
part
thereof
too
full
of
Sin
and
Misery
to
be
a
delightful
Spectacle
unto
the
pure
and
wise
God
,
who
certainly
propounded
more
serious
Ends
than
such
for
so
noble
a
Structure
.
The
Saying
therefore
of
Plato
must
be
understood
only
analogically
,
and
Epictetus
may
be
his
Scholiast
,
who
wisheth
every
Man
to
remember
,
Te
esse
actorem
talis
fabulae
qualis
Magistro
probata
fuerit
;
si
brevis
,
brevis
;
si
longa
,
longa
:
si
mendicum
agere
te
voluerit
,
fac
eam
quoque
personam
ingeniosè
repraesentes
;
ita
si
claudum
,
si
principem
,
si
plebeium
:
hoc
enim
tuum
est
,
datam
personam
benè
effingere
,
eam
autem
eligere
,
alterius
.
Teaching
us
by
the
similitude
,
that
every
Man's
Station
is
subject
to
the
Divine
Providence
,
and
every
Man's
Duty
is
to
be
contented
with
it
.
But
to
return
to
the
Consideration
of
the
specifical
Excellence
of
the
Humane
Nature
above
the
Animal
Nature
,
and
the
deduction
of
those
Ends
which
we
may
from
thence
reasonably
conclude
to
be
specifical
to
him
,
and
intended
by
his
wise
Creator
.
1.
It
is
apparent
that
Man
is
the
noblest
of
all
the
visible
Creatures
,
at
least
of
this
inferior
World
,
the
Complement
and
chiefest
Ornament
thereof
,
without
which
it
would
be
destitute
of
the
most
glorious
Integral
thereof
:
that
all
the
visible
Creatures
of
this
inferior
World
as
it
were
concenter
in
him
,
and
are
directed
to
him
or
his
use
,
as
their
immediate
End
:
that
he
is
an
Abstract
or
Compendium
of
the
greater
World
,
as
might
easily
be
evidenced
by
the
induction
of
particulars
:
that
he
hath
complicated
in
him
all
the
excellencies
of
the
Elementary
,
Vital
,
and
Animal
Natures
;
that
he
hath
superadded
thereunto
a
singular
beauty
,
and
majesty
,
and
usefulness
in
the
Structure
of
his
Body
,
the
admirable
Faculties
of
Intellect
,
Reminiscence
,
and
Ratiocination
,
the
Faculty
of
Speech
,
institution
of
Signs
to
express
his
inward
Conceptions
,
Principles
,
and
Habits
,
Intellectual
and
Moral
liberty
and
empire
of
Will
,
whereby
he
may
,
if
he
please
,
govern
his
sensitive
Appetite
,
Passions
,
and
inferior
Faculties
:
So
that
he
is
nexus
utriusque
mundi
,
the
common
Angle
wherein
the
highest
and
noblest
of
Material
and
Corporeal
Nature
is
joyned
to
the
Spiritual
and
Intellectual
.
By
all
which
,
and
many
more
Perfections
,
he
is
the
noblest
Instance
of
the
Divine
Power
,
Wisdom
,
and
Goodness
in
this
inferior
World
.
The
Universe
indeed
is
the
great
and
goodly
Type
and
Image
of
the
Excellency
and
Glory
of
its
Creator
,
but
it
is
a
vast
and
comprehensive
Volume
,
not
comprehensible
by
any
Understanding
but
his
that
made
it
:
But
this
lesser
World
Man
is
a
more
compendious
Abridgment
,
nearer
unto
us
,
and
more
discoverable
by
us
;
and
though
yet
it
hath
exercised
the
investigation
of
most
industrious
Minds
and
Searches
without
a
full
and
perfect
discovery
of
the
least
part
of
all
its
Eminencies
,
yet
in
respect
of
its
vicinity
and
obviousness
to
Observation
it
yields
a
distinct
and
perceptible
Evidence
to
us
of
the
Wisdom
of
its
Maker
.
Thus
the
Humane
Nature
objectively
and
passively
exhibits
unto
intelligent
Beings
a
wonderful
and
admirable
manifestation
of
the
incomparable
Wisdom
,
Goodness
,
Power
,
and
Excellency
of
him
that
first
created
it
;
and
this
was
one
End
of
Almighty
God
in
the
Creation
of
Man
.
And
although
it
be
true
,
that
such
is
the
Self-sufficiency
and
Happiness
of
Almighty
God
,
that
it
is
not
capable
of
any
accession
by
all
the
Instances
of
his
Wisdom
and
Goodness
in
the
Works
he
hath
made
,
nor
by
any
Glory
or
Praise
that
from
them
can
return
unto
him
;
yet
it
is
not
an
End
unworthy
of
the
most
perfect
Being
,
to
render
his
Magnificence
and
Goodness
conspicuous
,
and
to
receive
that
deserved
Honour
and
Praise
of
his
Works
that
is
the
just
Tribute
due
unto
him
.
2.
The
Divine
Essential
and
Eternal
Goodness
is
inseparable
from
him
,
and
this
is
the
root
of
the
Divine
Beneficence
,
which
latter
though
in
its
effluxes
and
emanations
it
be
under
the
regiment
of
his
own
most
holy
and
wise
Will
,
yet
it
is
diffusive
and
communicative
.
That
the
World
was
at
all
made
,
is
the
Effect
of
this
Divine
Beneficence
,
which
when
it
had
nothing
besides
it self
unto
which
it
might
communicate
it self
,
it
made
all
things
,
that
according
to
their
different
natures
and
receptivities
might
participate
of
the
Divine
Beneficence
:
To
things
vegetable
he
hath
given
the
Faculty
of
Life
,
Vegetation
,
and
Growth
;
this
is
one
participation
of
the
Divine
Goodness
,
per
modum
else
viventis
:
and
again
,
he
communicates
to
these
Faculties
suitable
Objects
answering
those
Vital
Faculties
;
to
Sensitive
Nature
his
Beneficence
hath
communicated
those
Faculties
of
Sense
as
well
as
Life
,
and
then
communicates
to
them
a
farther
efflux
of
his
Beneficence
,
by
communicating
to
them
the
Objects
grateful
and
useful
both
for
Life
and
Sense
:
thus
his
Beneficence
is
communicated
to
them
per
modum
boni
sensibilis
;
but
to
Man
his
Beneficence
is
communicated
not
only
per
modum
boni
vitalis
&
sensibilis
,
which
yet
he
enjoys
as
other
Creatures
,
but
per
modum
boni
intellectualis
&
voliti
.
First
,
by
giving
him
those
nobler
Faculties
of
Intellection
and
Will
,
and
then
by
communicating
to
those
Faculties
Objects
suitable
to
those
Powers
or
Faculties
,
namely
,
Intellectual
Truths
to
his
Understanding
,
and
Moral
,
Rational
,
and
Divine
Good
to
his
Will
;
and
among
all
those
,
vera
&
bona
,
that
are
communicated
to
these
Faculties
by
the
Divine
Beneficence
,
God
himself
,
his
Goodness
,
Truth
,
Will
,
Perfection
,
are
the
chiefest
verum
and
the
chiefest
bonum
.
So
that
no
Creature
below
Man
is
capable
formally
to
know
,
to
love
,
to
enjoy
God
,
as
the
chiefest
Truth
and
chiefest
Good
:
And
this
also
seems
to
be
another
End
of
the
Creation
of
Man
,
that
being
made
a
Creature
endued
with
Understanding
and
Will
,
he
might
be
receptive
of
the
Effluxus
of
the
Divine
Beneficence
in
a
nobler
way
than
the
other
visible
Creatures
of
this
lower
World
.
3.
As
under
the
first
Consideration
Man
is
more
eminently
an
objective
manifestation
of
the
Divine
Glory
,
than
other
visible
Creatures
;
and
as
under
the
second
Consideration
Man
is
more
receptive
of
the
Divine
Beneficence
than
other
visible
Creatures
:
So
upon
farther
examination
we
shall
find
,
that
Man
was
made
in
a
capacity
to
be
a
more
active
Instrument
to
serve
and
glorifie
his
Maker
than
other
visible
Creatures
,
which
was
another
End
of
his
Creation
specifically
different
from
the
End
of
other
visible
created
Natures
,
which
will
appear
by
the
farther
consideration
of
those
two
great
distinguishing
Faculties
,
his
Understanding
and
Will.
I
shall
not
go
about
to
make
a
large
Description
of
those
Faculties
,
or
the
Operation
,
but
only
observe
so
much
touching
them
as
may
reasonably
evidence
the
preference
that
Man
hath
therein
above
the
inferior
Animals
,
and
the
Inferences
that
arise
thereupon
touching
the
End
of
Almighty
God
in
the
making
Man
.
And
first
for
the
Intellective
Faculty
:
As
in
Animals
the
Faculties
of
Sense
internal
and
external
,
especially
the
Visive
Faculty
,
placeth
Animals
in
a
rank
of
Being
far
above
the
insensible
Creatures
,
and
accommodates
them
exquisitly
to
a
Life
of
Sense
;
so
the
Intellective
Faculty
placed
in
Man
puts
him
into
a
rank
of
Beings
far
above
the
most
perfect
Animals
,
and
accommodates
the
Humane
Nature
to
an
Intellectual
Life
.
And
the
preheminence
of
this
Faculty
above
the
Faculty
of
Sense
,
will
appear
if
we
consider
the
Operations
thereof
;
I
shall
instance
but
in
two
,
namely
,
intellective
Perception
and
intellective
Ratiocination
or
Discourse
:
1.
For
the
intellective
Perception
;
the
Understanding
perceives
many
things
which
are
not
perceptible
by
Sense
or
sensitive
Phantasie
or
Imagination
;
for
Instance
,
it
hath
the
perception
of
Substance
or
Being
abstracted
from
all
sensible
qualities
:
it
hath
the
perception
of
the
truth
or
falsity
of
a
Proposition
,
it
perceives
the
Conclusion
and
the
Evidence
thereof
in
the
Premises
,
and
many
more
intellectual
Objects
which
never
did
nor
can
fall
under
the
perception
of
Sense
or
Imagination
:
And
although
we
cannot
clearly
understand
all
the
Operations
of
the
Brutal
Phantasie
,
because
we
are
distinct
from
them
,
and
they
have
not
the
instrument
of
Speech
intelligible
by
us
to
express
their
perceptions
;
yet
we
may
know
that
this
is
true
by
our selves
,
for
we
may
perceive
that
we
do
perceive
these
Objects
not
to
be
perceptible
by
our
Faculties
of
Sense
,
but
by
some
other
Faculties
distinct
from
that
of
Sense
or
sensitive
Imagination
.
Again
,
in
those
Objects
that
are
objective
to
Sense
,
the
intellective
perception
discovers
somewhat
that
is
apparently
unperceived
by
the
Sense
or
sensitive
Imagination
;
for
Instance
,
the
Heavenly
Bodies
,
the
Sun
,
Moon
,
and
Stars
are
equally
objected
to
the
view
as
well
of
Animals
as
Men
;
but
yet
by
the
help
of
intellective
perception
Man
perceives
that
in
those
Objects
which
neither
the
Brutes
,
no
nor
Man
himself
by
the
bare
perception
of
Sense
or
sensitive
Phantasie
doth
not
,
cannot
perceive
:
The
perception
of
Sense
gives
us
the
Sun
no
bigger
than
a
Bushel
,
and
the
Stars
than
a
Candle
,
cannot
discover
an
inequality
of
their
distance
from
us
;
judgeth
the
body
of
the
Moon
to
have
as
many
changes
in
figure
and
quality
as
it
hath
various
Phases
or
Appearances
,
the
Sun
really
to
set
,
the
Limb
of
the
Heavenly
Horizon
to
be
contiguous
to
the
Earth
:
but
the
intellective
perception
finds
the
quantity
of
the
Sun
and
Stars
bigger
than
the
Earth
,
and
by
the
Parallaxes
and
Eclipses
finds
the
Stars
more
distant
from
us
than
the
Sun
,
and
that
than
the
Moon
;
perceives
distinctly
their
several
Motions
,
Orders
,
Positions
,
and
makes
distinctions
and
computations
of
Time
and
Duration
by
them
,
and
over-rules
and
confutes
the
perception
of
Sense
and
Imagination
by
another
kind
of
perception
,
above
the
perception
of
Sense
.
2.
Touching
Ratiocination
or
Discursive
Operation
,
the
precedure
thereof
is
above
the
reach
of
the
sensitive
Phantasie
,
though
this
seems
to
carry
some
weak
and
imperfect
Image
thereof
:
For
Instance
,
sometimes
not
only
the
media
discursûs
and
the
processus
discursivus
are
out
of
the
reach
of
Sense
,
but
the
very
subjectum
discursûs
is
imperceptible
to
Sense
:
such
are
that
processus
discursivus
of
the
Understanding
touching
complexed
Notions
or
Universals
;
touching
the
abstracted
Notions
of
Being
,
Substance
,
Entity
,
and
transcendents
in
Metaphysicks
;
such
are
also
the
discursives
of
moral
good
and
evil
,
just
,
unjust
,
which
are
no
more
perceptible
to
Sense
than
Colour
is
to
the
Ear
;
and
yet
touching
these
Subjects
the
Intellect
forms
Discourses
,
deduceth
Illations
and
Conclusions
.
Again
,
in
matters
Mathematical
and
Physicall
,
though
in
the
concrete
,
and
in
their
subjects
they
are
objective
to
Sense
,
yet
the
media
and
processus
discursivus
whereby
the
Understanding
makes
Conclusions
,
and
Inferences
,
and
Illations
touching
them
,
are
of
a
range
and
kind
quite
above
the
range
of
Sense
or
sensitive
Imagination
;
thus
upon
certain
data
or
postulata
in
Geometry
,
the
Intellect
forms
Conclusions
,
which
though
Mechanically
and
Experimentally
true
,
yet
are
elicited
by
a
Processus
discursivus
,
quite
above
the
activity
of
sensitive
Phantasie
.
And
though
matters
Physical
,
Bodies
,
and
Tangible
qualities
,
and
their
several
powers
,
manner
of
production
,
and
divers
other
things
relating
to
them
are
sensible
Objects
;
yet
the
Intellect
useth
a
Processus
discursivus
,
whereby
it
investigates
Truths
,
and
draws
Conclusions
that
are
quite
above
the
scantlet
of
Sense
or
Phantasie
,
ascending
up
from
the
Effect
to
the
next
Cause
,
and
thence
to
the
next
,
and
thence
gradually
to
the
First
Cause
of
all
things
.
So
that
though
oftentimes
the
foot
or
root
of
the
Discursus
intellectivus
be
bottomed
in
some
sensible
Object
,
perchance
of
no
great
moment
and
importance
,
yet
by
this
Processus
discursivus
the
Intellect
riseth
higher
and
higher
,
and
quickly
taketh
a
flight
out
of
the
ken
or
reach
of
Sense
,
in
Consequences
,
Discursive
Inferences
,
and
Conclusions
;
and
follows
the
Chain
higher
and
higher
,
till
it
come
to
the
uppermost
ring
thereof
,
fastened
,
as
the
Poets
wittily
feign
,
to
the
Throne
of
Almighty
God
.
And
thus
far
of
these
two
excellent
Operations
of
this
Intellective
Faculty
,
namely
,
Intellective
Perception
and
Discourse
.
But
besides
these
operations
and
active
exertions
of
the
Understanding
,
there
seems
to
be
two
kinds
of
accommodations
to
it
,
which
are
admirably
serviceable
to
the
improving
and
perfecting
of
its
operations
;
the
one
internal
,
the
other
external
.
The
internal
is
this
;
As
we
find
in
the
Sensitive
Nature
certain
congenit
or
connatural
Instincts
,
whereby
they
are
secretly
and
powerfully
biassed
,
and
inclined
,
and
carried
to
their
proper
sensitive
Good
,
either
individual
or
specifical
;
such
as
are
their
inclination
to
that
Food
that
is
suitable
for
them
,
their
Appetitus
procreativus
,
their
care
for
their
Young
,
and
infinite
more
;
so
there
seems
to
be
lodged
in
the
Intellective
and
Rational
Nature
certain
Rudiments
and
Tendencies
,
whereby
they
are
carried
to
the
good
of
an
intellectual
Life
,
certain
communes
notitiae
,
lodged
and
connaturally
implanted
in
the
Intellect
,
which
serve
as
a
kind
of
connatural
inward
stock
for
the
Understanding
to
work
upon
,
and
also
as
a
secret
biass
and
inclination
to
carry
him
on
to
the
good
of
an
intellectual
Life
:
Such
as
are
a
secret
inscribed
Notion
that
there
is
a
God
,
that
he
is
to
be
worshipped
,
honoured
,
served
,
and
obeyed
;
and
certain
inscribed
common
Notices
of
Moral
Good
and
Evil
,
that
make
him
propense
to
Justice
,
Honesty
,
to
do
as
he
would
be
done
by
,
and
the
like
.
And
although
evil
Customs
,
and
the
prevalence
of
the
sensual
Appetite
may
in
a
great
measure
weaken
and
impair
those
common
Notions
when
they
come
to
particulars
and
particular
applications
,
yet
it
is
evident
in
all
Ages
and
Nations
,
by
a
kind
of
connaturality
Mankind
hath
ever
retained
these
two
great
,
and
noble
,
and
discriminating
denominations
,
namely
,
first
to
be
Animal
religiosum
,
arising
from
the
energy
of
those
infinitae
notitiae
relating
to
God
;
and
to
be
Animal
politicum
&
sociale
,
arising
from
these
insitae
notitiae
of
Moral
Good
and
Evil
,
and
those
connatural
insitions
of
Morality
implanted
in
his
nature
,
which
are
the
great
and
chief
support
of
humane
Society
.
The
external
accommodation
of
the
Intellective
Faculty
,
is
that
admirable
Wisdom
and
Goodness
of
God
,
that
hath
so
ordered
things
,
that
first
of
all
Mankind
is
accommodated
with
those
Faculties
of
Sense
,
especially
that
of
Sight
,
whereby
he
may
perceive
all
sensible
Objects
that
arrive
within
the
distance
of
their
activity
:
And
secondly
,
in
that
he
hath
exposed
a
very
considerable
part
of
his
admirable
Works
to
that
Sense
of
his
.
Had
Man
been
born
blind
,
though
his
intellective
Faculty
had
been
excellent
,
yet
that
Faculty
had
been
very
unactive
,
in
this
Life
at
least
,
because
the
Basis
or
Root
of
much
of
its
operation
depends
upon
the
reception
of
sensible
visible
Objects
:
and
had
he
been
endued
with
Sense
,
yet
if
the
excellent
Works
of
God
had
been
at
so
great
a
distance
that
they
had
not
been
perceptible
by
him
,
he
had
wanted
a
great
contribution
to
the
perfecting
of
his
intellective
Faculty
.
The
Divine
Wisdom
and
Goodness
hath
so
ordered
things
,
that
he
hath
not
only
that
receptive
Faculty
of
Sense
,
especially
that
of
Sight
,
but
hath
also
presented
to
his
view
a
great
and
considerable
part
of
the
Universe
with
great
advantage
,
beauty
,
and
clearness
,
the
inferior
or
Elementary
World
with
all
its
variety
and
store
,
and
the
prospect
of
the
goodly
Celestial
Bodies
,
their
positions
,
motions
,
beauty
,
order
,
and
excellence
.
And
this
goodly
Apparatus
of
the
Universe
thus
objectively
derived
to
his
Understanding
,
furnisheth
it
with
an
outward
Stock
,
upon
which
it
may
trade
and
exercise
it self
with
great
delight
and
advantage
;
viz.
1.
The
knowledge
of
things
Physical
and
Natural
,
the
State
,
Order
,
and
Oeconomy
of
Nature
;
the
Virtue
,
Efficacy
,
and
Energy
of
Second
Causes
,
and
their
Effects
:
herein
he
hath
a
vast
extent
of
the
Inferior
and
Celestial
World
to
exercise
himself
in
,
and
certainly
this
bare
knowledge
is
a
thing
of
excellent
improvement
and
contentation
of
the
Intellect
,
and
far
exceeds
all
sensible
Delights
;
in
so
much
that
many
wise
and
knowing
Men
have
chosen
to
sequester
themselves
from
the
common
Employments
and
Contents
of
Mankind
,
for
the
sake
of
a
Life
of
Philosophical
Speculation
:
But
this
is
the
lowest
part
of
that
knowledge
that
is
hereby
acquirable
,
there
is
yet
a
more
noble
and
excellent
knowledge
acquirable
hereby
,
that
advanceth
and
improveth
the
Intellectual
Nature
to
a
very
great
and
high
perfection
.
2.
Therefore
that
knowledge
that
is
hereby
acquirable
is
the
knowledge
of
the
Glorious
God
,
the
first
Creator
,
and
great
Conserver
and
Governour
of
all
things
.
I
have
before
said
,
that
the
Goodness
of
God
had
lodged
an
inward
Stock
in
Man
whereby
to
improve
his
Intellectual
Nature
,
namely
,
those
communes
notitiae
of
the
Existence
of
a
God
,
and
that
he
is
to
be
worshipped
,
served
,
and
obeyed
,
the
common
Root
of
Religion
in
Mankind
;
these
are
in
him
like
the
first
Rudiments
of
the
Foetus
,
the
Embryo
of
Religion
,
or
the
Egg
as
it
were
out
of
which
it
is
hatched
.
The
contemplation
of
the
admirable
Works
in
the
World
doth
exceedingly
fortifie
and
improve
those
first
Rudiments
of
Natural
Religion
,
digests
them
into
their
just
formation
.
In
these
we
see
,
and
admire
,
and
glorifie
the
Power
,
the
Wisdom
,
the
Goodness
,
the
Presence
of
God
;
from
these
we
learn
his
Unity
,
his
Eternity
,
his
Immensity
,
his
Providence
,
his
Justice
,
his
Mercy
:
And
as
thus
ascendendo
we
learn
to
know
God
by
his
Works
,
so
again
descendendo
we
learn
our
duty
to
praise
,
glorifie
,
magnifie
,
honour
,
love
,
fear
,
and
obey
him
,
to
depend
upon
him
,
to
delight
in
him
:
and
by
this
means
Natural
Religion
arrives
to
a
great
advance
,
and
the
Intellectual
Nature
mightily
perfected
and
improved
;
and
Man
becomes
not
only
a
passive
,
a
receptive
Instrument
to
glorifie
his
Maker
,
but
an
active
Instrument
of
his
Glory
;
which
was
,
as
is
premised
,
another
End
of
Almighty
God
in
the
making
of
Man
,
namely
,
That
he
might
be
an
active
intellectual
Instrument
to
glorifie
God
,
and
in
glorifying
him
,
the
more
fully
to
enjoy
him
,
and
his
favour
,
love
,
and
goodness
.
4.
As
thus
the
Intellective
Faculties
render
Man
fit
actively
to
serve
and
glorifie
his
Maker
,
so
also
that
other
Faculty
of
his
Will
contributes
also
in
like
manner
to
render
him
fit
for
that
employment
.
We
shall
for
this
purpose
only
consider
these
two
Properties
in
the
Will.
1.
The
liberty
of
the
Will
,
whereby
it
hath
power
to
determin
it self
,
and
is
free
from
all
force
and
coaction
;
and
upon
this
account
,
namely
,
that
Man
is
not
only
an
intellectual
Creature
,
but
also
hath
liberty
of
Will
,
he
becomes
a
Creature
properly
susceptive
of
a
Law
,
and
capable
of
Rewards
and
Punishments
;
that
which
acts
out
of
coaction
,
as
bare
Instruments
,
or
out
of
necessity
,
as
bare
Natural
Causes
,
or
a
determined
Instinct
,
as
Brutes
,
are
not
properly
capable
of
a
Law
but
only
analogically
,
and
what
they
do
is
not
properly
an
act
of
Obedience
,
because
they
cannot
ordinarily
do
otherwise
.
Therefore
as
his
Intellective
Faculty
gives
him
the
power
to
know
his
duty
,
so
the
liberty
of
his
Will
is
that
which
gives
him
the
power
truly
to
obey
.
2.
The
second
property
of
the
Will
is
,
that
it
is
moved
and
drawn
to
that
which
is
good
,
or
at
least
what
appears
to
be
so
.
The
sensitive
Appetite
is
a
power
subservient
to
a
sensitive
Nature
,
and
carried
to
a
sensible
Good
;
but
the
Will
is
a
rational
Faculty
,
a
Faculty
of
an
intellectual
Nature
,
and
carried
to
an
intellectual
Good
as
its
proper
Object
,
and
therefore
with
most
earnestness
,
to
the
most
noble
and
supreme
Good
,
which
is
Almighty
God
.
So
that
as
by
the
liberty
of
his
Will
Man
is
capable
to
be
an
active
Instrument
to
serve
and
obey
his
Maker
,
so
by
this
property
of
his
Will
he
is
by
a
just
suitableness
drawn
to
will
and
desire
,
and
in
enjoyment
to
delight
in
God
as
the
chiefest
Good
,
the
most
noble
and
suitable
Object
of
its
choice
and
motion
:
And
we
may
observe
,
that
the
Divine
Goodness
and
Wisdom
,
to
promote
and
advance
this
act
of
the
Will
,
in
choosing
and
loving
Almighty
God
as
his
chiefest
Good
,
hath
exhibited
himself
unto
Mankind
in
all
the
manifestation
of
Goodness
and
Beneficence
imaginable
,
hath
made
him
Lord
of
this
inferior
World
,
provides
for
him
,
supplies
him
,
and
endears
him
to
himself
with
all
those
manifestations
of
Mercy
,
Goodness
,
and
Bounty
that
his
nature
is
capable
of
,
whereby
he
may
be
won
to
love
God
not
only
as
the
chiefest
Good
,
but
also
as
his
chiefest
Benefactor
.
And
thus
by
the
due
consideration
of
both
these
Faculties
of
Understanding
and
Will
,
we
may
reasonably
conjecture
,
that
the
End
of
Almighty
God
in
creating
Man
,
was
to
make
such
a
Creature
as
might
actively
know
,
serve
,
glorifie
,
love
,
and
obey
his
Creator
,
and
in
that
his
Service
,
and
Obedience
,
and
Love
,
enjoy
the
Love
and
Favour
of
that
God
whom
he
thus
loves
and
obeys
,
because
we
find
his
Faculties
admirably
fitted
for
such
an
end
and
use
;
and
certainly
the
wisest
Agent
must
needs
be
supposed
to
design
such
an
End
to
any
Work
as
is
suitable
and
commensurate
to
the
thing
he
makes
:
And
these
seem
to
be
those
Ends
for
which
the
wise
God
created
this
noble
Creature
Man
,
which
do
more
specially
relate
unto
God
.
5.
I
shall
now
consider
the
Ends
of
Man
as
they
mutually
relate
one
to
another
.
There
are
these
particularities
in
the
Humane
Nature
that
singularly
commend
Man
each
to
other
;
namely
,
1.
A
great
love
and
propensity
to
Communion
and
Society
;
Aristotle
somewhere
in
his
Politicks
tells
us
,
that
among
Animals
Bees
seem
to
be
the
most
sociable
,
but
that
Man
is
by
nature
more
sociable
than
Bees
.
2.
That
there
are
implanted
certain
connatural
tendencies
,
or
moral
Principles
that
do
most
naturally
suit
with
humane
society
;
such
as
the
first
Rudiments
of
natural
Justice
,
Charity
,
and
Benignity
,
without
which
it
is
impossible
that
humane
society
can
be
upheld
.
And
this
appears
hereby
,
that
though
it
is
apparent
that
evil
Educations
and
Customs
have
much
defaced
and
weakned
the
Principles
of
Morality
among
Men
,
yet
they
could
never
extinguish
it
,
but
even
among
the
Briars
and
Thorns
the
Rudiments
of
natural
Justice
and
Morality
have
arisen
,
and
all
the
Order
,
and
Government
,
and
common
Regiment
of
Societies
have
been
maintained
and
preserved
by
it
:
Naturam
expellas
furca
licet
,
usque
recurret
.
3.
That
the
benefit
of
Speech
,
and
those
other
instituted
Signs
peculiar
only
to
Mankind
are
of
great
and
principal
use
in
maintaining
and
upholding
Society
and
Communication
between
Mankind
:
by
these
each
Man
communicates
his
Thoughts
and
Conceptions
to
another
;
each
Man
instructs
,
directs
,
and
adviseth
another
,
and
makes
another
partaker
of
his
own
Knowledge
,
Wisdom
,
Counsel
,
and
Advice
;
by
this
,
Contracts
and
mutual
Commerce
are
upheld
,
the
mutual
Faith
of
each
other
given
and
taken
,
and
infinite
other
advantages
:
by
all
which
particularities
and
accommodations
of
Humane
Nature
subservient
to
mutual
Society
and
Love
,
it
seems
reasonable
to
conclude
,
That
the
wise
God
intended
as
one
of
his
Ends
of
the
Creation
of
Man
,
that
Man
should
be
beneficial
to
Man
,
should
be
instrumental
for
the
good
of
humane
Society
.
4.
There
appears
in
Man
,
besides
the
speculative
power
of
his
Intellect
,
a
certain
admirable
ingeny
and
dexterity
in
discovering
and
perfecting
divers
Arts
as
well
Mechanical
as
Liberal
,
for
the
benefit
,
delight
,
and
convenience
of
the
Humane
Nature
:
The
great
Arts
of
Government
Political
,
Civil
,
and
Oeconomical
,
the
Arts
of
Husbandry
,
and
Improvements
of
Nature
for
Food
,
Clothing
,
Medicine
;
the
Arts
of
Geometry
,
Arithmetick
,
and
artificial
Measuring
and
Partition
of
Time
;
the
Arts
of
Architecture
,
Navigation
;
the
Art
of
contriving
Letters
,
Writing
,
Printing
;
the
Arts
of
Musick
,
and
Observations
of
the
Laws
,
Orders
,
and
Rules
of
the
Motions
and
Positions
of
the
Celestial
Bodies
,
or
Astronomy
;
and
infinite
more
,
which
by
the
Ingeny
and
Industry
of
Man
have
been
invented
,
discovered
,
or
perfected
in
all
succession
of
Ages
,
for
the
use
,
benefit
,
and
delight
of
Mankind
.
And
although
we
may
observe
an
admirable
sagacity
and
dexterity
in
many
Animals
,
in
certain
kind
of
artifices
convenient
for
their
use
and
the
use
of
Mankind
,
as
in
the
nidification
of
Birds
,
Bees
,
Silk-worms
,
and
divers
others
,
yet
Man
hath
still
the
prelation
;
1.
In
respect
of
the
variety
and
multiplicity
of
his
Artificial
Inventions
and
Effections
:
commonly
the
Artifices
of
Irrational
Natures
are
single
and
determinate
,
but
the
Arts
invented
and
effected
by
Man
are
multifarious
,
various
,
and
almost
infinite
.
2.
Besides
,
his
rational
Faculty
is
more
excellent
and
perfect
than
the
Faculties
of
other
Creatures
in
relation
to
Arts
,
and
more
fruitful
in
it
.
3.
That
one
Instrument
his
Hand
,
which
Aristotle
well
calls
Organum
organorum
,
is
admirably
suited
and
fitted
to
all
variety
of
Artificial
effections
more
than
any
of
the
Organs
of
other
Creatures
,
as
our
own
Experience
without
the
induction
of
many
particulars
may
easily
demonstrate
and
evince
.
By
all
which
,
and
many
other
peculiar
and
distinguishing
adaptations
and
accommodations
of
the
Humane
Nature
,
we
may
reasonably
conclude
,
That
the
wise
God
in
lodging
of
these
particularities
in
the
Humane
Nature
,
had
one
End
and
Design
to
make
Humane
Nature
beneficent
and
useful
to
Mankind
and
to
humane
society
.
And
therefore
that
Precept
so
often
inculcated
by
Christ
and
his
Apostles
of
Love
,
Charity
,
and
Beneficence
from
Man
to
Man
,
was
no
other
than
the
re-enacting
of
that
old
Commandment
,
and
directing
Man
to
one
of
those
Ends
for
which
he
was
made
,
and
which
hath
so
many
Indications
of
it self
by
the
peculiar
Constitution
,
Make
,
and
Accommodations
of
our
Faculties
.
6.
But
yet
farther
,
the
Creation
of
Man
seems
to
have
a
farther
End
even
in
relation
to
this
inferior
World
,
and
the
Animals
and
Vegetables
themselves
,
which
deserves
to
be
observed
.
First
,
We
may
easily
observe
among
the
Creatures
of
this
lower
World
inferior
to
Man
,
that
there
are
several
Ranks
of
Beings
,
like
so
many
several
Provinces
,
but
especially
the
Animal
and
Vegetable
Province
.
Among
Animals
some
are
fierce
,
strong
,
and
untameable
,
as
Lions
,
Tigers
,
Wolves
,
Foxes
,
Dragons
,
Serpents
;
and
these
stand
in
need
of
some
coercive
power
over
them
,
that
they
destroy
not
the
Species
of
more
profitable
,
and
yet
weaker
Animals
.
Again
,
there
are
some
Animals
that
are
more
useful
and
serviceable
to
Man
,
which
are
more
obnoxious
to
be
preyed
upon
and
depredated
,
and
their
Species
to
be
utterly
destroyed
by
the
invasion
of
the
more
fierce
,
voracious
,
and
unruly
Animals
,
as
Sheep
,
Cows
,
and
divers
others
,
which
stand
therefore
more
in
need
of
protection
and
preservation
;
and
those
of
the
more
voracious
and
fierce
nature
are
less
subject
to
be
disciplined
,
tamed
,
and
brought
into
subjection
;
the
other
are
by
their
very
nature
more
domitable
,
domestick
,
and
subject
to
be
governed
:
and
the
like
we
may
observe
in
many
kinds
of
Fowls
;
as
there
are
Beasts
of
prey
so
there
are
Birds
of
prey
,
and
others
more
manageable
and
obnoxious
to
injury
.
Again
,
if
we
look
into
the
Vegetable
Province
,
some
Herbs
and
Plants
are
more
tender
and
delicate
,
and
stand
in
continual
need
of
cultivation
,
and
their
very
Seeds
stand
in
need
of
a
more
than
ordinary
care
both
in
reference
to
their
preservation
and
prosemination
,
without
which
in
a
little
time
their
very
Species
would
be
lost
,
or
at
least
strangely
degenerate
;
such
are
many
sorts
of
Fruit-Trees
,
Herbs
,
and
choice
Flowers
.
Again
on
the
other
side
,
there
are
multitudes
of
spontaneous
productions
of
Vegetables
,
or
such
as
are
so
hardy
and
prolifick
,
though
less
profitable
or
useful
,
that
without
a
superintendent
industry
to
correct
their
excess
,
would
usurp
the
whole
face
of
the
Earth
,
and
make
it
a
Wilderness
,
as
some
sorts
of
hardy
Trees
,
Weeds
,
Thorns
,
Briars
,
and
other
more
unprofitable
excrescences
;
nay
the
very
Superficies
of
the
Earth
without
a
superintendent
Cultivation
would
grow
either
marshy
and
boggy
by
the
defluxion
of
Waters
,
or
altogether
weedy
and
over-grown
with
excessive
excrescences
:
And
though
much
of
this
either
infertility
or
unprofitable
excrescence
might
be
the
fruit
of
the
Sin
of
Man
,
yet
the
Wise
God
that
foresaw
this
Sin
and
the
Effect
thereof
,
was
not
wanting
in
providing
a
fit
provisional
Remedy
against
it
;
that
so
this
part
of
the
Work
of
his
Creation
might
retain
its
beauty
and
use
.
And
though
after
the
Fall
of
Man
this
difficulty
of
this
Employment
was
greater
,
by
reason
of
the
Curse
that
thereby
befell
the
Earth
,
yet
even
before
the
Fall
the
nature
of
his
Employment
was
the
same
:
He
put
the
Man
into
the
garden
of
Eden
,
to
dress
and
to
keep
it
.
Gen.
2.
In
relation
therefore
to
this
inferior
World
of
Brutes
and
Vegetables
,
the
End
of
Man's
Creation
was
,
that
he
should
be
the
Vice-Roy
of
the
great
God
of
Heaven
and
Earth
in
this
inferior
World
;
his
Steward
,
Villicus
,
Bayliff
or
Farmer
of
this
goodly
Farm
of
the
lower
World
,
and
reserved
to
himself
the
supreme
Dominion
,
and
the
Tribute
of
Fidelity
,
Obedience
,
and
Gratitude
,
as
the
greatest
Recognition
or
Rent
for
the
same
,
making
his
Usufructuary
of
this
inferior
World
to
husband
and
order
it
,
and
enjoy
the
Fruits
thereof
with
sobriety
,
moderation
,
and
thankfulness
.
And
hereby
Man
was
invested
with
power
,
authority
,
right
,
dominion
,
trust
,
and
care
,
to
correct
and
abridge
the
excesses
and
cruelties
of
the
fiercer
Animals
,
to
give
protection
and
defence
to
the
mansuete
and
useful
,
to
preserve
the
Species
of
divers
Vegetables
,
to
improve
them
and
others
,
to
correct
the
redundance
of
unprofitable
Vegetables
,
to
preserve
the
face
of
the
Earth
in
beauty
,
usefulness
,
and
fruitfulness
.
And
surely
,
as
it
was
not
below
the
Wisdom
and
Goodness
of
God
to
create
the
very
Vegetable
Nature
,
and
render
the
Earth
more
beautiful
and
useful
by
it
,
so
neither
was
it
unbecoming
the
same
Wisdom
to
ordain
and
constitute
such
a
subordinate
Superintendent
over
it
,
that
might
take
an
immediate
care
of
it
.
And
certainly
if
we
observe
the
special
and
peculiar
accommodation
and
adaptation
of
Man
,
to
the
regiment
and
ordering
of
this
lower
World
,
we
shall
have
reason
,
even
without
Revelation
,
to
conclude
that
this
was
one
End
of
the
Creation
of
Man
,
namely
,
To
be
the
Vicegerent
of
Almighty
God
,
in
the
subordinate
Regiment
especially
of
the
Animal
and
Vegetable
Provinces
.
1.
The
Earth
,
and
Vegetables
,
and
Animals
stand
in
need
of
such
a
Superior
Nature
to
keep
them
in
a
competent
order
:
an
ordinary
Observation
lets
us
see
how
soon
those
Regions
uninhabited
by
Mankind
become
rude
Forests
and
Wildernesses
,
how
destitute
they
are
of
those
mansuete
Animals
,
being
exposed
without
a
protector
to
be
the
prey
of
savage
Beasts
.
2.
Man
,
by
the
advantage
of
his
intellectual
sagacity
and
contrivance
,
is
fitted
for
this
Regiment
:
For
although
there
be
many
Beasts
much
stronger
than
he
,
as
Lions
,
Tigers
,
Wolves
,
and
others
,
yet
he
is
by
the
advantage
of
this
Faculty
enabled
to
avoid
,
and
over-match
,
and
subdue
them
,
and
by
the
advantage
of
this
Faculty
hath
power
to
reclaim
those
that
are
reclaimable
,
though
of
greater
strength
than
himself
;
as
Horses
,
Elephants
,
Camels
,
and
to
protect
and
provide
for
the
safety
and
food
of
those
that
are
either
by
Art
or
Nature
rendred
mansuete
,
as
Horses
,
Sheep
,
Oxen
,
and
to
make
them
subservient
to
his
ends
and
uses
.
3.
Though
of
all
other
visible
Creatures
Man
seems
the
least
provided
with
natural
offensive
Organs
,
yet
by
the
advantage
of
his
intellectual
Faculty
and
that
admirable
Organum
organorum
his
Hand
,
he
is
infinitely
advantaged
with
artificial
helps
to
defend
himself
,
and
subjugate
the
most
contumacious
and
furious
Brute
:
The
Lion
,
the
Bear
,
the
Tiger
,
the
Wolf
,
the
Horse
,
the
Elephant
,
the
Bull
are
furnished
with
natural
offensive
and
defensive
Munition
;
but
by
the
advantage
of
the
Hand
,
Man
is
able
to
provide
himself
more
serviceable
Artillery
,
as
Swords
,
Pikes
,
Arrows
,
Darts
,
Nets
,
Trapps
,
Toyls
,
and
to
use
them
with
greater
security
and
advantage
.
4.
We
may
also
observe
a
kind
of
connatural
necessity
imposed
upon
Man
to
exercise
this
Oeconomy
and
Regiment
over
Animals
and
Vegetables
,
for
his
own
preservation
and
defence
;
without
the
exercise
of
this
Regiment
he
would
be
over-run
with
savage
and
noxious
Animals
,
he
would
want
the
speed
of
the
Horse
,
the
industry
of
the
Ox
,
the
Clothing
of
the
Sheep
,
the
Milk
of
the
Cow
:
without
this
Regiment
he
would
be
without
Corn
to
feed
him
,
Wine
to
refresh
him
,
Medicine
to
recover
him
,
the
Earth
would
become
a
barren
Forest
or
Wilderness
,
over-run
with
Bryars
and
Thorns
.
And
it
is
observable
,
That
as
the
wise
God
hath
put
all
things
in
motion
and
action
,
the
Heavenly
Bodies
,
the
Elementary
Natures
,
the
Meteors
,
the
Animals
;
so
it
is
his
Wisdom
to
preserve
Man
also
in
bodily
as
well
as
mental
motion
,
and
by
a
kind
of
necessity
driven
him
from
sloth
and
idleness
;
if
he
will
live
he
must
eat
,
and
if
he
will
eat
he
must
labour
.
Though
by
the
Fall
of
Man
his
labour
is
fuller
of
toyl
and
vexation
,
yet
labour
and
industry
was
part
of
his
duty
and
employment
in
the
very
state
of
Innocency
.
As
he
hath
a
busie
office
and
employment
committed
unto
him
,
namely
,
to
be
God's
Vicegerent
and
subordinate
Officer
in
the
Regiment
of
the
Vegetable
and
Animal
Provinces
,
so
he
is
under
a
necessity
for
his
own
preservation
,
and
under
an
advantage
for
his
own
profit
and
convenience
,
industriously
and
vigilantly
to
exercise
the
Province
committed
to
him
.
Thus
the
infinite
Wisdom
of
Almighty
God
chains
things
together
,
and
fits
and
accommodates
all
things
suitable
to
their
uses
and
ends
.
5.
And
yet
farther
,
there
seems
to
be
found
in
the
Humane
Nature
certain
Affections
that
carry
it
on
effectually
to
this
employment
,
his
love
to
himself
,
his
safety
,
his
convenient
supplies
,
wealth
,
and
plenty
,
invite
industry
and
pains
,
and
a
complacency
and
delight
attends
the
acquests
of
honest
industry
and
pains
.
2.
Hitherto
we
have
seen
this
part
of
the
End
of
Man's
Creation
,
namely
,
to
be
a
subordinate
Rector
of
this
inferior
World
,
a
Tributary
King
thereof
by
Investiture
from
God
himself
,
which
Investiture
was
conferred
upon
Man
in
his
first
Creation
,
Gen.
1.29
.
and
again
renewed
after
the
Fall
and
Flood
,
Gen.
9.3
.
Psal.
8.6
.
Thou
hast
made
him
to
have
dominion
over
the
works
of
thy
hands
,
thou
hast
put
all
things
under
his
feet
.
But
there
is
yet
another
Office
,
another
End
in
the
Creation
of
Man
,
with
relation
to
this
inferior
World
and
the
Furniture
thereof
.
Almighty
God
in
the
goodly
Frame
of
this
World
hath
manifested
the
exceeding
greatness
of
his
Wisdom
and
Power
,
as
in
the
Heavenly
Bodies
,
the
Sun
,
the
Moon
,
the
Stars
,
the
Elements
,
the
Meteors
,
the
Minerals
,
the
Vegetables
,
the
Animals
,
they
all
make
up
a
most
magnificent
and
stately
Temple
,
and
every
Integral
thereof
full
of
wonder
,
and
bears
the
Inscription
of
the
infinite
Wisdom
,
Goodness
,
and
Power
of
the
Glorious
God
;
yet
still
all
these
are
but
passive
,
receptive
,
and
objective
reflections
of
the
Goodness
and
Glory
of
God
:
there
is
not
a
Grass
in
the
Field
,
not
a
Tree
in
the
Forest
,
nor
the
smallest
insect
Animal
,
the
Fly
,
the
Worm
,
but
bear
an
Inscription
of
the
incomparable
Wisdom
,
Power
,
and
Goodness
of
the
Glorious
God
.
But
yet
these
cannot
actively
glorifie
their
Maker
,
they
understand
not
their
own
original
nor
their
own
excellence
;
the
noblest
Cedar
in
the
Field
,
nor
the
vastest
Elephant
in
the
Indies
,
nor
the
goodliest
Whale
in
the
Ocean
have
not
the
sense
of
their
own
excellence
,
nor
from
whom
they
had
it
,
nor
can
actively
and
intentionally
return
Praise
and
Glory
to
their
Maker
,
for
they
want
an
intellective
Principle
to
make
those
discoveries
or
returns
.
6.
The
Glorious
God
therefore
seems
to
have
placed
Man
in
this
goodly
Temple
of
the
World
,
endued
him
with
Knowledge
,
Understanding
,
and
Will
,
laid
before
him
these
glorious
Works
of
his
Power
and
Wisdom
;
that
he
might
be
the
common
Procurator
,
the
vicarious
Representative
,
the
common
High
Priest
of
the
inanimate
and
irrational
World
,
to
gather
up
as
it
were
the
admirable
Works
of
the
Glorious
God
,
and
in
their
behalf
to
present
the
Praises
,
Suffrages
,
and
Acclamations
of
the
whole
Creation
unto
the
Glorious
God
,
and
to
perform
that
for
them
,
and
as
their
common
Procurator
,
which
they
cannot
actively
,
intellectually
,
and
intentionally
perform
for
themselves
.
It
is
true
,
the
whole
Creation
doth
objectively
and
according
to
their
several
capacities
set
forth
the
Honour
and
Glory
of
their
Creator
,
and
cry
,
Blessing
,
honour
,
glory
,
and
power
be
unto
him
that
sittteth
upon
the
throne
,
and
unto
the
Lamb
,
for
ever
and
ever
;
Revelat.
5.13
.
and
the
Psalmist
,
Psal.
148.
calls
upon
them
all
to
perform
that
duty
:
But
Man
above
all
visible
Creatures
is
able
to
perform
that
duty
intellectually
and
intentionally
,
and
fitted
to
be
the
common
Procurator
and
High
Priest
of
unintelligent
Creatures
,
intelligently
on
their
behalf
to
present
all
their
Praises
and
Acclamations
to
their
common
Creator
,
Lord
,
and
Sovereign
.
I
have
now
done
with
those
Ends
for
which
we
may
reasonably
conjecture
Man
was
made
;
First
,
in
relation
to
Almighty
God
;
that
he
might
actively
Know
,
Love
,
Serve
,
Honour
,
and
Obey
Him
:
Secondly
,
in
relation
to
others
of
Mankind
;
mutual
Beneficence
,
Justice
,
and
Charity
:
Thirdly
,
in
relation
to
the
inferior
Creatures
;
to
be
their
subordinate
Regent
under
God
,
and
to
be
the
common
Priest
for
the
rest
of
the
visible
Creation
,
to
present
their
Recognitions
and
Praises
to
their
Maker
.
I
now
come
to
consider
what
we
may
reasonably
conjecture
might
be
the
End
of
the
Wise
and
Glorious
God
in
the
Creation
of
Man
in
relation
to
himself
.
The
former
Ends
were
such
as
were
terminated
without
him
,
either
to
God
,
the
rest
of
Mankind
,
or
the
unintellectual
Creatures
;
but
this
Enquiry
is
touching
that
End
that
is
terminated
in
himself
;
the
former
were
Ends
of
Office
or
Duty
,
this
of
Fruition
or
Enjoyment
.
And
in
this
Enquiry
I
shall
first
proceed
Negatively
,
to
shew
what
this
End
is
not
;
and
then
Affirmatively
,
as
far
as
the
Light
of
Nature
and
natural
Reason
will
dictate
(
for
in
this
Discourse
at
present
I
go
no
farther
)
what
it
is
,
or
may
be
reasonably
concluded
to
be
.
As
to
the
former
,
or
Negative
Procedure
,
1.
Therefore
I
say
the
proper
,
peculiar
end
of
Man
in
point
of
fruition
is
not
a
sensible
fruition
,
or
a
Life
of
Sense
,
but
somewhat
that
is
higher
,
nobler
,
and
of
another
nature
.
It
is
true
,
that
as
Man
agrees
in
the
animal
Nature
with
other
Animals
,
and
consequently
hath
a
Life
of
Sense
as
well
as
they
,
therein
they
participate
of
one
common
end
:
but
that
which
we
are
enquiring
concerning
,
is
,
the
specifical
peculiar
End
of
Man
,
appropriate
to
,
and
designed
for
him
as
such
;
and
therein
it
is
that
we
affirm
the
end
of
his
fruition
is
not
the
end
of
a
sensible
Being
,
but
of
a
Nature
specifically
and
vastly
different
from
it
.
And
this
I
shall
prove
,
and
also
illustrate
by
these
following
Reasons
and
Conclusions
.
1.
As
I
have
before
observed
the
Method
of
search
and
enquiry
into
the
specifical
or
peculiar
end
of
any
Existence
,
is
by
observing
the
specifical
and
peculiar
existence
of
Faculties
of
that
Being
;
for
we
have
reason
to
think
,
that
the
specifical
and
peculiar
end
thereof
is
somewhat
that
bears
a
specifical
proportion
to
those
Faculties
and
Excellencies
:
thus
we
reasonably
conclude
,
That
since
the
Animal
Nature
hath
a
specifical
and
peculiar
excellence
and
faculty
above
Vegetables
,
namely
,
the
faculty
of
Sense
,
that
therefore
its
proper
end
of
fruition
is
not
a
bare
fruition
of
a
vegetable
Life
or
the
commensurate
Good
thereof
,
but
a
Good
that
is
superior
,
and
accommodate
to
the
Life
of
Sense
.
And
upon
the
same
account
we
may
conclude
,
That
since
the
Excellence
and
Faculties
of
the
Humane
Nature
are
of
a
higher
Make
and
Order
than
that
of
Sense
,
namely
,
an
intellectual
Faculty
;
therefore
the
peculiar
end
of
the
Humane
Nature
is
not
terminated
in
a
Life
of
Sense
,
or
a
fruition
of
that
Good
which
is
not
only
proportionate
or
accommodate
to
a
sensible
Life
or
Nature
,
but
in
a
fruition
of
something
answerable
to
the
eminence
and
nature
of
an
intellective
Faculty
.
Now
it
is
apparent
to
any
considerate
Man
,
that
the
Operations
,
the
Objects
,
the
Delight
of
the
intellectual
and
rational
Faculties
of
Understanding
and
Will
,
lye
higher
than
the
Faculties
of
Sense
,
and
have
little
communion
with
them
:
The
very
contemplation
of
natural
Causes
and
Effects
,
if
we
went
no
higher
,
are
not
in
order
to
a
sensitive
Good
,
but
often
deprive
us
of
it
:
the
contemplation
and
action
of
moral
Virtues
are
above
the
reach
of
Sense
;
tranquillity
of
Mind
,
peace
of
Conscience
,
perception
and
fruition
of
the
favour
and
love
of
God
,
the
satisfaction
of
the
Understanding
in
that
contemplation
,
the
motion
and
tendency
of
the
Will
towards
it
as
its
chiefest
Good
:
These
are
things
that
delight
and
please
the
Intellectual
Nature
,
(
if
not
basely
and
grosly
immersed
in
,
and
prostituted
to
the
Animal
Nature
)
are
more
grateful
,
sapid
,
and
delightful
to
the
Mind
,
than
the
best
Apparatus
or
Provisions
of
a
sensible
Good
.
2.
Again
,
it
is
apparent
that
the
very
excellency
and
preference
of
the
Intellectual
Nature
doth
render
the
fruition
of
the
Good
of
Sense
less
good
,
less
satisfactory
,
than
it
is
to
the
Brutes
:
the
Good
of
Sense
is
so
far
from
being
the
specifical
or
peculiar
end
of
Man
,
that
the
very
Make
,
Texture
,
and
Order
of
his
nobler
Faculties
renders
it
not
only
incomplete
,
but
deficient
,
and
less
competent
to
him
,
than
if
he
had
not
this
excellency
of
Faculties
which
are
specifical
to
his
Nature
.
And
therefore
certainly
it
can
never
be
that
Good
that
is
the
appropriate
end
of
fruition
in
Man
,
for
it
is
less
good
to
the
Beasts
,
and
that
even
upon
the
very
account
of
the
excellencies
of
his
Faculties
:
I
shall
give
many
Instances
hereof
.
The
fruition
of
the
delights
of
Sense
in
the
Beasts
are
more
entire
,
simple
,
and
unallayed
than
they
are
in
Men
;
because
it
is
apparent
,
that
in
the
Intellective
Nature
there
is
something
that
checks
,
controls
,
and
sowrs
the
fruition
of
Sense
,
namely
the
Conscience
,
which
hath
oftentimes
a
contrary
motion
,
and
checks
the
inferior
Faculties
of
Sense
,
even
when
it
oftentimes
cannot
control
it
,
it
chides
and
allays
the
contentation
of
sensual
Delights
;
so
that
even
in
Laughter
the
Heart
is
sorrowful
:
but
the
Brutes
have
no
such
correction
of
their
Delights
in
fruition
of
Sense
,
but
are
entire
in
their
enjoyments
.
Again
,
it
is
a
great
perfection
of
the
Humane
Nature
,
that
it
hath
a
more
fixed
,
strong
,
and
compact
memory
of
things
past
than
the
Brutes
have
:
A
Brute
forgets
his
fruitions
when
they
are
past
,
hath
not
the
sense
,
much
less
the
memory
of
any
faults
or
follies
committed
by
him
;
and
therefore
his
present
fruitions
are
not
sowred
with
the
remembrance
of
those
better
seasons
of
delight
that
he
once
had
:
But
Man
hath
ever
a
remembrance
of
what
is
past
,
he
remembers
his
faults
and
follies
,
and
what
sensible
advantages
he
lost
by
this
or
that
inadvertence
,
oversight
,
or
folly
;
if
his
prosperity
or
fruition
were
formerly
greater
,
it
depreciates
his
present
enjoyment
:
so
that
the
excellence
of
his
memorative
Faculties
makes
his
present
enjoyment
faint
,
weak
,
and
tastless
.
Again
,
Man
hath
a
more
exquisite
sense
of
present
incumbent
evils
than
the
Beasts
have
:
as
his
fruition
of
the
sensible
Good
he
enjoys
is
not
so
entire
as
the
Beasts
,
so
his
sense
of
any
incumbent
evil
is
more
sharp
,
quick
,
and
galling
than
that
of
the
Beasts
,
and
thereby
his
present
sensible
contentations
are
sowred
and
allayed
.
When
Haman
had
all
the
sensible
Honours
,
Wealth
,
Affluence
,
that
the
Court
of
the
greatest
Monarch
in
the
World
could
yield
him
,
yet
the
want
of
a
bow
from
Mordecai
sowred
all
his
enjoyments
,
and
made
him
sick
for
the
want
of
it
.
And
when
Ahab
had
all
the
Honours
and
Provisions
that
a
Kingdom
could
afford
him
,
yet
the
want
of
Naboth's
little
Vineyard
rendred
all
his
enjoyments
tastless
.
And
this
Consideration
is
easily
improveable
,
if
we
consider
that
the
very
state
and
condition
of
our
sensible
Life
hath
many
more
distastful
and
sharp
ingredients
than
the
brutal
Life
hath
;
and
the
greatest
sensual
Contentments
in
Man
are
commonly
haunted
with
more
than
one
of
these
displeasing
Guests
:
The
Beasts
have
no
sense
of
reproach
,
dishonour
,
disgrace
,
which
yet
sit
close
upon
Men
,
especially
of
great
Spirits
and
Enjoyments
.
The
Diseases
and
Distempers
in
Man
are
ten
to
one
more
in
number
,
and
sharper
or
longer
than
in
Beasts
:
and
any
of
these
render
the
best
sensual
Enjoyments
either
tastless
or
vexing
.
Again
,
and
most
principally
of
all
the
rest
,
the
Brutes
have
little
prospect
to
the
future
,
if
any
at
all
;
their
provisions
for
things
to
come
,
as
for
the
Winter
,
for
their
Young
,
and
the
like
,
seem
not
so
much
acts
of
distinct
knowledge
or
foresight
of
the
future
,
as
certain
connatural
Instincts
alligated
to
their
nature
by
the
wise
and
intelligent
disposition
of
their
most
wise
Creator
.
And
hence
it
is
,
that
they
have
no
consideration
or
fear
of
death
till
they
feel
it
;
and
if
they
have
a
good
Pasture
at
present
,
they
are
not
solicitous
how
long
it
will
last
,
or
what
they
shall
do
after
:
they
are
not
tormented
with
fears
of
what
may
come
,
because
they
have
no
anticipations
or
suspitions
of
what
may
be
in
the
future
;
and
by
this
means
their
enjoyments
are
sincere
,
unallayed
with
fears
or
suspitions
,
they
fear
not
death
,
because
they
are
not
sensible
of
their
own
mortality
till
they
feel
themselves
dying
:
But
the
case
is
quite
otherwise
with
Man
,
the
excellency
of
his
Faculties
,
and
the
impression
of
Experience
and
Observation
gives
him
a
foresight
of
many
things
that
will
come
,
and
a
strong
suspition
of
many
more
that
may
come
;
and
by
this
means
he
anticipates
Miseries
,
and
becomes
twice
miserable
:
first
,
in
fears
,
pre-apprehensions
,
and
anticipation
,
and
then
again
in
the
actual
undergoing
of
it
;
and
if
those
suspected
and
feared
evils
never
overtake
him
,
yet
he
is
equally
if
not
more
miserable
than
if
they
did
:
For
his
pre-apprehensions
and
suspitions
renders
them
as
sharp
as
if
they
were
felt
,
and
many
times
sharper
,
by
the
apposition
of
the
most
hideous
and
aggravating
circumstances
that
his
thoughts
and
fears
can
fashion
.
And
this
very
advantage
of
anticipation
and
foresight
,
which
is
a
perfection
and
excellence
in
Man
above
the
Brutes
,
saddens
his
Joy
,
galls
and
frets
his
sensual
Contentment
,
and
upon
the
very
account
of
his
own
excellency
and
perfection
renders
the
fruition
of
a
sensible
good
utterly
incompetible
to
be
that
end
of
fruition
which
the
wise
God
designed
for
him
:
Thus
when
he
hath
Wealth
and
Plenty
he
is
under
a
thousand
cares
and
fears
,
sometimes
of
false
Accusers
,
sometimes
of
Thieves
and
Robbers
,
sometimes
of
Fire
and
Casualty
;
and
while
he
is
rich
and
plentiful
in
fruition
,
he
is
poor
and
miserable
by
anticipation
:
If
he
be
in
Health
and
Strength
,
whereby
sensual
Goods
have
their
proper
gust
and
relish
with
him
,
yet
he
is
under
the
fear
of
Sickness
,
Pain
,
and
Discomposure
,
which
fear
renders
the
Disease
in
a
manner
present
before
it
comes
,
and
so
gives
a
distast
and
disrelish
to
even
his
present
fruition
.
And
now
if
it
be
said
,
That
as
this
sagacity
and
foresight
sometimes
gives
a
disadvantage
under
Enjoyments
by
the
Passion
of
Fear
,
so
it
makes
an
amends
under
sensible
Inconveniences
by
the
Affection
of
Hope
:
I
answer
,
It
is
true
,
it
doth
make
some
amends
,
but
yet
it
is
not
answerable
.
For
first
,
the
anticipations
of
Fear
are
ever
more
vigorous
than
the
anticipations
of
Hope
.
2.
The
objects
,
means
,
and
occasions
of
our
fears
in
relation
to
sensuals
,
are
ever
more
and
greater
than
the
objects
of
our
hopes
;
because
we
are
obnoxious
more
to
dangers
,
and
those
of
divers
kinds
,
than
we
are
to
deliverances
and
recoveries
from
sensible
evils
.
3.
But
that
which
is
instar
omnium
is
this
;
Death
puts
a
period
to
all
sensual
Comforts
,
and
this
Death
is
certain
will
overtake
us
,
and
we
know
not
how
soon
;
and
this
foresight
of
Death
is
a
certain
foresight
,
and
a
continual
object
of
certain
fear
.
And
this
fear
of
Death
,
and
the
anticipation
thereof
is
always
present
with
us
,
and
we
cannot
deliver
our selves
from
the
fear
and
foresight
of
it
,
no
more
than
we
can
deliver
our selves
from
the
thing
it self
;
and
commonly
the
anticipation
and
fear
of
Death
is
more
terrible
,
and
dressed
up
in
a
more
hideous
prospect
than
Death
it self
.
And
this
one
provision
and
anticipation
of
Death
,
is
that
which
makes
all
sensual
Goods
utterly
incompetible
to
be
a
suitable
end
of
fruition
to
a
Man
,
upon
these
two
accounts
,
viz.
First
,
that
this
presensation
and
anticipation
of
Death
doth
sadly
allay
all
sensible
enjoyments
,
makes
them
weak
,
and
renders
them
ungrateful
.
The
Expression
is
excellent
,
Heb.
3.15
.
Who
through
fear
of
death
were
all
their
life
time
subject
to
bondage
:
the
delicacies
of
a
Man
in
Bondage
lose
their
tast
and
relish
.
Again
secondly
,
it
presents
all
our
enjoyments
as
determined
or
determinable
in
a
short
time
,
which
takes
off
the
value
of
any
sensible
enjoyment
.
It
must
needs
be
,
that
sensual
enjoyment
must
be
abated
,
when
he
that
enjoys
it
doth
in
the
very
enjoyment
thereof
know
it
must
not
last
long
:
a
Beast
enjoys
his
full
Pasture
with
greater
contentment
,
that
yet
shall
be
taken
from
him
,
or
he
from
it
to
morrow
;
than
any
Man
can
enjoy
the
sweetest
Provision
for
his
Sense
,
while
he
is
under
the
actual
sense
that
he
must
dye
to
morrow
.
The
advantage
of
the
anticipation
of
Death
is
that
which
renders
it
impossible
that
a
sensual
good
can
be
the
ultimate
good
of
fruition
to
Man
,
since
it
is
by
that
very
advantage
rendred
a
less
good
to
him
than
to
the
Beasts
that
perish
.
The
Proof
of
the
Immortality
of
the
Soul
of
Man
belongs
to
some
of
the
following
Discourses
,
I
shall
not
now
launch
out
into
that
Deep
.
But
to
me
this
very
Consideration
,
that
the
very
excellence
of
the
humane
Faculties
,
especially
that
whereby
he
hath
a
prospect
and
considerate
anticipation
of
Death
,
renders
the
good
of
Sense
less
good
,
delightful
,
and
pleasant
to
this
excellent
Creature
Man
than
it
is
to
the
very
brute
Beasts
;
hath
been
a
strong
Moral
Evidence
,
that
there
is
an
immortal
Soul
in
Man
,
for
which
an
immortal
Good
is
reserved
:
Because
it
seems
not
suitable
with
Divine
Wisdom
and
Oeconomy
,
that
the
Brutes
should
have
a
greater
felicity
than
Man
;
yet
so
it
must
be
,
if
the
end
of
Man's
fruition
were
only
a
sensible
Good
,
or
a
Good
suited
only
to
the
Life
of
Sense
.
2.
And
surely
if
the
good
of
Sense
be
not
the
adequate
end
of
humane
fruition
,
then
much
less
can
those
things
be
the
end
of
fruition
intended
for
Man
,
which
are
but
provisional
and
subservient
only
to
the
good
of
Sense
;
and
such
are
Honours
,
Grandeur
,
Power
,
and
Wealth
,
they
are
but
so
many
subservients
to
the
acquiring
or
performing
of
the
good
of
Sense
,
or
the
fruition
of
a
sensible
Life
to
him
that
hath
them
,
and
therefore
lower
and
less
valuable
than
those
things
for
whose
sake
and
use
they
serve
.
And
thus
far
I
have
gone
in
the
Negative
,
whereby
I
have
endeavoured
to
evince
that
the
good
of
Sense
,
the
fruition
of
those
good
things
that
serve
for
a
sensible
Life
,
Meat
,
Drink
,
Clothing
,
the
Pleasures
and
Delights
of
the
Senses
,
the
expletion
of
the
Faculties
of
the
Sensible
Nature
;
their
motions
are
not
the
peculiar
end
of
fruition
designed
by
the
wise
God
to
the
Intellectual
Nature
of
Man
.
I
come
to
consider
it
Positively
,
That
there
is
an
end
of
Fruition
,
and
what
we
may
reasonably
conjecture
it
may
be
.
That
Man
was
created
for
an
end
of
fruition
appears
,
1.
From
the
nature
of
the
Efficient
:
It
is
,
as
before
is
observed
,
the
property
of
every
intelligent
and
wise
Efficient
in
all
his
Works
and
Actions
to
intend
an
End
,
and
an
end
suitable
to
the
value
of
the
work
,
but
that
is
not
always
an
end
of
fruition
to
the
work
it self
;
it
is
sufficient
,
that
there
is
an
end
in
the
work
:
Many
times
a
wise
Agent
produceth
a
work
or
effect
in
order
to
something
else
,
an
instrument
subservient
to
some
other
thing
;
and
thus
he
might
have
made
Man
only
to
serve
,
glorifie
,
and
honour
his
Maker
,
as
a
Man
makes
a
Saw
or
a
Watch
as
an
Instrument
for
his
own
use
,
without
any
communication
of
a
Good
of
fruition
to
the
thing
thus
made
.
But
as
Almighty
God
is
a
most
wise
Efficient
,
so
he
is
a
most
benign
and
bountiful
Efficient
;
He
made
all
things
not
only
for
the
glory
of
his
Wisdom
,
but
for
the
communication
of
his
Goodness
to
the
things
He
thus
made
,
according
to
the
measure
and
capacity
of
their
participation
.
He
made
the
inferior
Animals
for
the
glory
of
his
Wisdom
and
Power
,
and
for
the
service
of
Man
,
and
yet
he
communicated
to
them
so
much
of
fruition
and
enjoyment
,
and
of
such
a
Good
as
was
suitable
to
their
nature
,
namely
,
a
sensible
Good
.
There
is
not
the
meanest
Insect
in
the
World
but
hath
a
Good
of
fruition
proportionate
to
its
nature
,
namely
,
of
a
sensible
Good
in
which
it
delights
,
and
which
it
endeavours
to
preserve
.
And
thus
as
the
Wisdom
of
this
great
Efficient
made
Man
the
most
excellent
of
Visible
Natures
,
for
an
end
,
and
such
an
end
as
was
suitable
to
the
excellence
of
the
Nature
he
thus
made
,
namely
,
actively
to
serve
and
glorifie
his
Maker
;
so
the
Goodness
and
Beneficence
of
this
bountiful
Efficient
designed
an
end
of
fruition
to
this
Creature
,
and
designed
unto
him
also
such
a
fruition
,
and
of
such
a
good
as
is
proportionate
to
the
excellence
of
that
Nature
he
thus
made
:
And
otherwise
he
should
have
been
proportionally
less
beneficent
to
the
noblest
of
sublunary
Creatures
,
than
he
is
to
the
meanest
of
living
Animals
,
which
together
with
the
end
designed
in
them
in
ordine
ad
aliud
,
have
an
end
of
fruition
of
such
a
Good
as
is
proportionate
to
their
being
,
nature
,
and
capacity
.
2.
And
as
thus
the
contemplation
of
the
Efficient
,
and
his
Beneficence
to
other
created
Beings
,
induceth
us
to
conclude
an
end
of
fruition
designed
to
Man
,
so
the
contemplation
of
the
Work
it self
concludes
the
same
.
Man
hath
in
the
peculiarity
of
his
nature
these
two
great
Powers
and
receptive
Faculties
,
whereby
he
is
rendred
amply
capable
of
a
great
enjoyment
,
namely
his
Understanding
,
whose
proper
Object
is
Truth
,
and
the
noblest
Truth
that
is
,
and
its
proper
action
is
directed
to
that
Object
,
namely
,
Intellection
and
Will
,
whose
proper
Object
is
[
Good
,
]
and
the
greater
and
more
sovereign
the
Good
is
,
the
more
suitable
it
is
to
this
power
,
and
the
proper
act
of
this
power
is
to
reach
after
,
and
desire
,
and
embrace
,
and
delight
in
its
Object
:
and
the
filling
of
these
two
receptive
powers
with
the
chiefest
intellectual
Truth
,
and
with
the
chiefest
and
intellectual
Good
,
is
that
which
perfects
,
advanceth
,
and
enableth
these
Faculties
or
Powers
.
And
this
doth
lead
us
to
a
just
discovery
of
what
that
end
of
fruition
is
,
for
which
Man
was
designed
by
his
beneficent
Creator
,
namely
,
such
as
is
suitable
,
answerable
,
and
proportionate
to
those
Powers
or
Faculties
in
Man
whereby
he
excells
all
inferior
Animals
,
his
Understanding
and
his
Will
;
and
herein
consists
his
happiness
,
his
end
of
fruition
or
enjoyment
.
1.
As
to
his
Understanding
,
the
great
and
general
fruition
of
Good
therein
is
Knowledge
:
Now
I
shall
distinguish
these
Objects
of
Knowledge
or
Scibilia
into
two
kinds
;
1.
The
Scibilia
subordinata
,
which
being
united
to
the
intellective
Power
by
that
act
or
habit
which
we
call
Knowledge
,
do
advance
and
perfect
this
Power
or
Faculty
in
a
subordinate
way
,
measure
,
or
degree
;
such
is
the
knowledge
of
Natural
Causes
and
Effects
of
Arts
Liberal
or
Manual
,
of
Rules
of
justum
and
decorum
,
of
Moral
Truths
,
and
the
like
:
this
gives
a
subordinate
perfection
and
fruition
to
this
Power
varied
and
diversified
according
to
the
worth
of
the
Objects
,
and
the
perfection
or
clearness
of
their
perception
.
2.
The
Scibile
supremum
,
which
is
the
ever-glorious
God
,
his
Perfection
,
Attributes
,
Wisdom
,
Power
,
Goodness
,
his
Will
,
and
Commands
,
so
far
forth
as
that
infinitely
perfect
Being
is
cognoscible
by
our
finite
Understanding
:
This
is
the
supreme
Truth
,
the
highest
fruition
of
the
intellective
Power
,
and
the
greatest
perfection
of
an
intellective
Nature
as
such
.
2.
Again
,
as
to
the
power
of
the
Will
,
it
hath
likewise
Objects
of
Good
answerable
to
the
former
distribution
.
1.
The
subordinate
Good
of
Moral
Virtues
,
Honesty
,
Sobriety
,
Justice
,
Temperance
,
and
all
the
train
of
Moral
Virtues
;
these
being
united
to
the
Will
in
their
acts
and
constant
habits
,
the
Will
enjoys
a
great
Moral
Good
,
tranquillity
of
Mind
,
complacency
and
delight
.
2.
The
Sovereign
Good
,
which
is
the
glorious
God
,
reached
after
by
the
Will
as
the
chiefest
Good
,
and
enjoyed
in
the
manifestations
of
his
Love
,
Favour
,
Presence
,
Influence
,
and
Beneficence
:
this
fills
the
vastest
motions
of
the
Will
,
fills
it
with
Peace
,
Contentation
,
and
Glory
,
and
keeps
it
nevertheless
in
a
perpetual
motion
,
by
returns
of
Gratitude
,
humble
Love
,
Obedience
,
and
all
imaginable
extension
of
it self
for
the
Service
,
Honour
,
and
Glory
of
that
God
that
hath
thus
bountifully
given
to
the
Soul
a
power
in
some
measure
receptive
of
his
Infinite
Self
,
and
fitted
that
power
with
a
proportionate
Good
,
even
the
Goodness
and
Bounty
of
the
ever-glorious
God
.
And
now
because
Man
hath
a
double
state
,
namely
,
a
state
in
this
Life
in
conjunction
of
the
Soul
with
the
Body
,
naturally
dissolvible
,
and
a
state
of
Immortality
after
this
Life
,
either
in
the
Soul
alone
,
or
in
the
Soul
in
conjunction
with
an
immortal
Body
,
as
shall
be
shewn
in
its
due
time
:
therefore
proportionable
to
this
double
state
is
that
fruition
which
Almighty
God
designed
for
his
End
.
1.
In
this
Life
,
the
proportionable
fruition
of
Man
is
that
which
is
compatible
to
the
state
he
hath
here
,
namely
,
the
knowledge
of
God
and
his
Works
in
a
measure
suitable
to
the
intellectual
Capacity
in
this
Life
,
the
sense
of
the
Divine
Love
,
Favour
,
Goodness
,
and
Protection
,
the
sense
of
his
own
Duty
to
God
,
to
Man
,
to
himself
,
with
a
cheerful
endeavour
to
observe
it
:
And
from
these
arise
dominion
over
his
Passions
and
inferior
Faculties
,
and
the
due
placing
,
ordering
,
and
moderation
of
them
;
a
resignation
of
his
Will
to
the
Divine
Will
,
and
a
dependance
upon
his
Goodness
,
Power
,
and
All-sufficiency
:
and
from
all
these
arise
peace
of
Conscience
,
contentation
and
tranquillity
of
Mind
,
in
which
even
the
wisest
of
Heathens
placed
the
greatest
Happiness
acquirable
in
this
Life
.
2.
After
this
Life
an
immutable
state
of
everlasting
Rest
and
Happiness
in
the
Beatifical
Vision
of
God
,
and
fruition
of
so
much
of
his
Goodness
and
Beneficence
as
a
glorified
Soul
is
capable
of
:
for
it
is
reasonable
that
the
end
of
fruition
of
an
Immortal
Nature
should
be
an
everlasting
Good
,
commensurate
in
its
intention
and
duration
to
such
an
Immortal
Nature
.
And
now
if
any
Man
shall
enquire
if
this
be
the
End
of
Almighty
God
in
the
Creation
of
Man
,
How
comes
it
to
pass
that
all
Men
attain
not
this
End
,
or
how
comes
it
to
pass
that
Almighty
God
comes
to
be
frustrated
of
the
End
which
he
thus
designed
,
as
well
in
relation
to
his
own
Glory
,
as
the
Good
of
Mankind
?
I
Answer
,
first
in
general
,
That
this
Enquiry
belongs
to
another
way
of
Examination
,
namely
,
herein
we
must
have
the
assistance
of
Divine
Revelation
,
both
to
answer
this
Enquiry
and
to
guide
us
in
it
,
which
in
this
place
is
not
designed
to
be
prosecuted
.
2.
Yet
more
particularly
thus
much
I
shall
say
,
1.
That
the
wise
God
hath
as
it
were
twisted
his
own
Honour
and
Glory
with
Man's
Felicity
and
Happiness
;
if
Man
decline
to
honour
,
glorifie
,
love
,
and
obey
his
Maker
,
and
casts
off
the
primary
and
chief
End
of
his
Being
,
it
is
just
and
necessary
that
he
be
deprived
of
the
End
of
his
own
Fruition
and
Happiness
,
which
is
the
Reward
of
his
Duty
.
2.
The
Liberty
of
the
Will
was
the
great
Prerogative
of
the
Humane
Nature
,
and
Almighty
God
having
furnished
that
Nature
with
all
conducibles
to
enable
him
to
obey
,
and
to
continue
him
in
that
Obedience
,
Man
by
the
abuse
of
his
own
liberty
deprived
himself
of
his
own
felicity
:
When
we
speak
therefore
of
the
End
of
Man
we
speak
of
it
as
God
made
him
,
not
as
Man
made
,
or
rather
unmade
himself
.
But
of
this
End
of
the
means
of
his
Restitution
by
Christ
,
and
the
admirable
System
and
Connexion
of
the
Divine
Providence
in
relation
to
Man
in
his
Redemption
,
belongs
to
another
Discourse
:
We
are
in
this
preceding
Discourse
but
in
the
outward
Court
of
the
Temple
,
where
the
Gentiles
came
,
or
might
come
by
natural
Light
or
Ratiocination
.
Therefore
to
conclude
all
,
Almighty
God
out
of
his
abundant
Wisdom
,
Goodness
,
and
Beneficence
as
he
hath
made
Mankind
,
so
he
hath
fitted
him
for
a
double
End
,
namely
,
to
glorifie
his
Maker
,
and
everlastingly
to
enjoy
him
,
and
in
order
hereunto
hath
given
him
a
double
station
,
and
in
each
of
these
a
differing
kind
of
fruition
of
his
Maker
,
viz.
a
station
in
this
lower
World
,
and
a
station
in
the
glorious
Heavens
.
His
station
in
this
lower
World
,
is
during
the
time
of
his
mortal
Life
here
below
;
and
in
this
station
the
glorious
God
hath
furnished
Mankind
with
all
conveniencics
and
accommodations
suitable
to
it
,
as
the
comfortable
Accommodations
of
his
sensible
Life
,
the
Comforts
of
humane
Society
,
the
Use
and
Dominion
of
his
Creatures
,
the
admirable
Faculties
of
his
Mind
,
the
Books
and
Instructions
of
his
Word
and
Will
,
the
goodly
Works
of
Creation
and
Providence
,
the
Tenders
and
Ayders
of
his
Grace
and
Guidance
,
the
Effluxes
and
Manifestations
of
his
Favours
and
Love
,
the
Anticipations
and
Hopes
of
Eternal
Happiness
;
these
and
many
more
such
as
these
,
the
Bountiful
God
affords
to
Mankind
,
even
in
this
state
of
Mortality
,
which
may
and
do
render
it
in
a
great
measure
very
comfortable
.
But
withall
he
lets
us
know
,
and
we
must
know
,
That
these
are
but
as
so
many
Bounties
to
render
our
passage
through
this
Life
the
more
easie
and
convenient
to
our selves
,
and
the
more
serviceable
to
our
great
Lord
and
Master
:
This
is
not
to
be
the
place
of
our
rest
or
final
happiness
,
but
a
place
of
exercise
and
probation
,
a
place
of
preparation
for
our
future
and
more
durable
state
;
we
are
here
as
it
were
but
put
to
School
to
learn
our
Duty
and
our
Lessons
,
we
are
but
as
young
Plants
planted
in
a
Nursery
,
till
we
come
to
a
convenient
size
and
fitness
to
be
removed
,
and
then
we
are
to
be
transplanted
into
another
and
a
richer
Soil
.
In
this
World
we
are
as
it
were
Seeds
ripening
upon
the
Trees
or
Stalks
till
they
are
fully
digested
and
ripe
,
and
then
as
the
Seeds
drop
into
the
Ground
and
become
the
Seminary
of
a
new
Plantation
:
so
by
Death
we
drop
into
Eternity
,
and
become
the
Children
,
the
Embryones
of
the
Resurrection
,
and
then
we
come
into
that
second
and
blessed
station
,
the
Country
of
our
Rest
and
Happiness
,
our
Home
,
and
the
End
of
our
Being
;
where
we
shall
ever
behold
the
Glory
of
the
Glorious
God
,
and
glorifie
him
for
ever
;
where
we
shall
have
the
perpetual
,
sensible
,
vigorous
,
satisfactory
Manifestation
and
Influences
of
his
Love
to
all
Eternity
,
and
enjoy
that
Blessedness
which
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
hath
entred
into
the
Heart
of
Man
to
conceive
:
And
this
is
the
great
End
of
the
Glorious
God
in
making
this
great
goodly
Creature
called
Man
,
whose
Body
is
but
the
Husk
,
the
Shell
of
that
vital
,
immortal
Beam
of
Light
,
Life
,
and
Immortality
,
that
Seminal
Principle
of
Eternal
Life
,
the
Soul
,
irradiated
and
influenced
by
the
Sacred
Spirit
of
Life
and
Love
,
and
if
God
lend
me
Life
and
Strength
,
shall
in
my
next
be
handled
.
FINIS
.