A
DISCOURSE
Concerning
the
Existence
of
GOD.
THE
Nature
of
Mankind
,
consider'd
as
Rational
Beings
,
is
made
up
of
such
Faculties
,
that
they
are
not
only
capable
of
Religion
(
that
is
,
sitted
and
qualified
to
believe
that
there
is
a
Being
vastly
Superior
to
them
,
and
to
know
and
worship
that
High
Being
in
some
agreeable
sort
and
measure
)
;
but
they
are
moreover
generally
inclin'd
to
Religion
,
prone
to
it
,
and
pleas'd
with
it
,
as
a
thing
which
is
suitable
and
correspondent
to
their
Faculties
;
so
that
in
all
Ages
,
and
in
all
Nations
,
people
have
profest
some
kind
of
Religion
or
other
:
Nay
even
Barbarous
People
,
rather
than
they
would
be
wanting
in
Religious
Performances
,
have
abounded
in
great
variety
of
Supersitions
;
and
before
they
would
be
Atheists
,
have
been
downright
Idolaters
;
adoring
a
plurality
of
Gods
,
rather
than
they
would
own
no
Deity
at
all
;
which
shews
that
Religion
is
in
some
sense
natural
to
the
Soul
of
man
;
and
that
the
Corruption
which
is
in
mens
Practises
,
proceeds
from
a
defect
of
Light
in
their
Understandings
,
from
those
many
Ignorances
and
Errors
wherewith
they
are
possest
.
Were
it
not
for
this
,
True
Religion
would
be
the
great
Profession
of
the
whole
World
.
There
are
especially
Three
Great
Errors
which
have
strangely
misguided
and
corrupted
the
minds
of
some
men
,
and
consequently
have
taken
off
that
power
and
influence
,
which
otherwise
Religion
would
have
had
over
them
,
even
from
natural
Conscience
:
And
these
relate
,
either
to
the
Being
of
God
,
or
to
his
Nature
,
or
to
his
Government
of
the
World
,
and
Judiciary
power
over
it
.
1.
First
,
Some
reject
all
belief
of
God's
Being
,
or
at
least
question
very
much
the
truth
of
such
a
Belief
;
and
so
of
course
conceive
Religion
to
be
,
not
of
Divine
,
but
Humane
Institution
;
a
piece
of
State-Policy
,
devised
and
set
up
by
cunning
men
,
for
the
better
keeping
of
Human
Societies
in
order
and
peace
.
To
such
men
Religion
must
needs
seem
an
indifferent
matter
,
not
worth
their
time
or
pains
to
concern
themselves
much
about
,
nor
to
care
whether
this
or
that
mode
of
Religion
be
professed
,
because
they
look
upon
all
Religion
as
an
Artifice
,
an
Invention
that
is
alterable
at
pleasure
,
as
the
Reasons
of
State
,
and
Civil
Policy
require
.
2.
Secondly
,
Some
acknowledge
the
Being
of
God
,
together
with
the
inward
Necessity
,
Reasonableness
,
and
Excellency
of
Religion
in
general
;
but
yet
are
much
mistaken
as
to
the
particular
manner
of
their
Religion
,
and
in
their
way
of
worshipping
God
;
because
they
are
greatly
mistaken
in
their
notions
of
his
Nature
.
For
they
apprehend
him
to
be
not
such
as
he
really
is
,
but
such
a
one
as
they
would
have
him
be
;
either
a
very
tame
and
gentle
Being
,
that
is
easily
pleas'd
with
formal
Professions
of
Respect
;
or
a
very
Partial
Being
,
that
is
kind
only
to
one
Sect
of
People
;
or
an
Arbitrary
,
Austere
,
and
Rigid
Being
,
that
seeketh
to
hurt
,
and
delighteth
in
the
Miseries
of
Mankind
.
Accordingly
,
as
their
Apprehensions
of
God's
Nature
are
,
so
they
form
and
suit
the
Scheme
of
their
Religion
towards
him
;
which
must
needs
be
still
as
uncouth
and
improper
,
as
those
Principles
are
false
,
upon
which
the
whole
model
of
their
Religious
Worship
stands
.
3.
Thirdly
,
Some
are
willing
enough
to
believe
the
Reality
of
God's
Being
,
and
the
glorious
Excellence
of
his
Nature
;
but
yet
conceive
,
that
he
is
so
happy
in
himself
,
and
in
the
enjoyment
of
his
own
Perfections
,
that
he
doth
not
meddle
with
the
Tumultuous
Affairs
of
the
Sublunary
World
,
nor
takes
any
notice
of
the
Actions
of
men
;
and
consequently
,
that
he
will
not
take
men
to
an
account
for
their
Actions
another
day
.
And
as
long
as
they
go
upon
this
Principle
,
what
venerable
thoughts
soever
they
may
have
of
the
Divine
Majesty
,
it
cannot
be
expected
that
they
should
have
any
great
regard
for
themselves
;
but
that
their
Lives
will
be
very
dissolute
and
irreligious
.
Therefore
,
to
retrench
these
Evils
,
and
to
settle
True
Religion
upon
its
right
bottom
,
these
Three
things
are
highly
necessary
to
be
done
.
1.
First
,
To
convince
men
of
the
Reality
of
God's
Existence
;
which
is
the
Prime
,
the
Fundamental
Business
of
all
Religion
;
For
he
that
cometh
to
God
,
must
believe
that
he
is
,
saith
the
Apostle
,
Heb.
11.
6.
And
the
thing
is
self-evident
:
For
all
Religion
being
supposed
to
be
directed
towards
God
,
and
to
terminate
in
him
,
before
men
can
be
satisfied
of
the
Necessity
or
Usefulness
of
Religion
,
they
must
be
persuaded
of
the
Reality
of
God's
Existence
.
As
that
Great
Man
of
a
Pagan
,
Cicero
,
If
there
be
no
God
,
or
if
God
takes
no
care
of
Humane
Affairs
,
what
Piety
,
Sanctity
,
or
Religion
can
there
be
?
for
these
things
relate
purely
,
and
properly
,
and
only
to
the
Majesty
of
God
,
upon
this
Supposition
,
That
God
takes
notice
of
them
;
and
that
God
is
a
Rewarder
of
Mankind
.
But
if
God
cannot
do
us
good
,
or
will
not
do
it
;
if
he
be
not
at
all
concern'd
for
us
,
nor
observes
what
we
do
,
nor
gives
us
any
thing
that
is
of
use
to
the
Life
of
men
;
what
encouragement
can
there
be
for
us
to
offer
Worship
,
Honour
,
and
Prayers
unto
him
?
2.
Secondly
,
It
is
necessary
also
to
give
men
a
right
account
of
those
Attributes
and
Perfections
which
are
the
Splendor
of
God's
Nature
:
Because
,
as
his
Nature
is
the
Standard
or
Rule
of
all
Religious
Worship
that
is
acceptable
to
him
(
for
what
is
not
agreeable
to
his
Nature
,
can
never
be
grateful
to
his
Mind
)
so
is
the
true
knowledge
of
his
Nature
the
greatest
motive
to
those
Acts
of
Worship
which
are
well-pleasing
to
him
;
(
for
what
can
more
induce
you
to
adore
him
with
Prayers
and
Praises
,
with
Reverence
,
Chearfulness
,
and
Love
,
than
to
be
well
assured
,
that
the
Object
of
your
Adoration
is
a
Being
infinitely
Wise
,
Righteous
,
Powerful
,
and
Good
?
)
3.
Thirdly
,
It
is
necessary
likewise
to
shew
the
Acts
and
Ends
of
God's
Providence
,
as
well
as
to
prove
his
Existence
,
and
to
explain
his
Attributes
:
That
he
is
no
Retired
Being
,
no
Careless
Governour
,
no
Unconcern'd
Spectator
of
Affairs
here
below
;
but
that
he
doth
dispose
,
order
,
and
superintend
all
things
now
,
that
at
last
he
may
judge
the
World
in
Righteousness
,
and
may
shew
himself
a
Rewarder
of
them
who
diligently
seek
him
.
For
,
as
this
doth
excite
men
to
humility
,
patience
,
resignation
,
self-denial
,
and
to
all
manner
of
obedience
to
God's
Will
,
so
it
naturally
serves
to
make
them
work
out
their
salvation
with
fear
and
trembling
.
These
Three
things
being
of
such
apparent
Use
,
and
of
such
vast
Concernment
and
Importance
,
I
shall
adventure
,
by
God's
assistance
and
blessing
,
to
discourse
of
them
in
some
little
measure
suitable
to
my
own
poor
Abilities
;
and
that
in
as
clear
,
as
succinct
,
and
as
practical
a
manner
as
I
can
;
though
I
am
sensible
before-hand
what
Difficulties
must
occur
upon
so
Divine
a
Subject
,
and
what
Time
and
Labour
it
must
cost
to
go
through
so
great
an
Undertaking
.
At
present
I
shall
enter
upon
the
Consideration
of
God's
Existence
;
most
humbly
beseeching
that
Father
of
Lights
,
of
whose
Essence
and
Perfections
I
presume
to
speak
,
so
to
illuminate
my
Understanding
,
and
to
direct
my
Heart
,
that
I
may
not
conceive
any
thing
that
shall
in
any
wise
detract
from
the
Honour
of
a
Being
so
transcendently
Great
,
so
Glorious
,
so
Adorable
.
CHAP.
I.
IN
treating
of
this
Fundamental
Point
,
the
Existence
of
God
,
I
shall
cast
the
Sum
of
my
following
Meditations
under
these
Principal
Heads
,
as
the
Boundaries
of
this
whole
Discourse
.
I.
First
,
It
must
be
enquired
,
what
the
Notion
of
God
implies
and
signifies
;
or
what
is
meant
by
that
Appellation
.
II.
Secondly
,
It
must
be
shew'd
,
that
there
really
is
a
Supreme
and
Blessed
Being
,
whom
we
call
GOD.
III.
And
then
Thirdly
,
It
must
be
consider'd
,
what
Practical
Inferences
may
be
deduced
from
this
Truth
.
I.
First
,
As
to
the
first
Principal
Head
,
concerning
the
Notion
of
God
;
it
is
either
general
,
or
more
particular
:
Both
which
being
rightly
consider'd
,
it
will
evidently
appear
,
what
conception
or
notion
we
have
in
our
minds
,
when
we
think
of
that
Nature
,
or
Being
,
which
is
called
by
the
name
of
God
.
1.
In
general
,
The
notion
of
God
signifies
a
Being
which
is
eminently
and
absolutely
Perfect
.
Though
we
cannot
give
a
full
definition
of
that
Being
,
because
it
is
impossible
for
our
finite
and
scanty
Faculties
to
entertain
a
conception
that
is
exactly
answerable
and
adequate
to
a
Nature
supposed
to
be
Infinite
;
yet
this
is
an
intelligible
description
of
God
,
and
the
best
description
we
can
make
for
a
short
one
;
That
God
is
in
the
highest
degree
the
most
perfect
of
all
Beings
,
which
either
have
an
existence
,
or
are
possible
to
exist
.
How
different
soever
the
Name
of
God
be
in
the
several
Languages
of
the
World
;
and
how
various
soever
those
ways
have
been
,
whereby
people
in
all
Countreys
have
exprest
their
thoughts
of
God
;
all
men
who
have
believed
and
spoken
of
a
Supreme
Numen
,
or
Deity
,
did
mean
a
Nature
distinct
from
all
other
things
,
and
the
Best
,
the
Noblest
,
the
most
Excellent
and
Admirable
;
that
is
,
a
most
Perfect
Being
.
That
I
may
open
this
matter
throughly
,
I
must
desire
you
to
observe
Two
things
.
1.
First
,
That
the
Perfection
of
a
thing
is
that
wherein
the
worth
and
excellence
of
it
doth
chiefly
consist
.
As
,
in
Inanimate
Bodies
,
the
perfection
of
them
is
Substance
,
for
in
that
they
excel
a
Shadow
.
In
Vegetables
,
the
perfection
of
them
is
Life
;
for
in
that
they
excel
Minerals
and
Stones
.
In
Animals
,
the
perfection
of
them
is
Sense
;
for
in
that
they
excel
all
Plants
,
and
Trees
.
And
in
Men
,
the
perfection
of
them
is
Reason
;
for
in
that
they
excel
all
Brutes
.
So
that
for
a
thing
to
be
perfect
,
is
to
possess
that
dignity
and
valuableness
which
chiesly
belongs
to
its
Nature
.
2.
You
must
note
,
That
Eminent
and
Absolute
Perfection
consisteth
in
possessing
after
a
singular
manner
,
and
in
the
highest
degree
,
all
kind
of
Excellence
,
without
the
least
mixture
of
Defect
,
or
Imperfection
.
Such
Defects
and
Imperfections
there
are
in
all
Creatures
.
In
all
Bodies
there
is
Substance
;
but
such
as
is
wrapt
up
in
Matter
,
which
is
a
great
imperfection
in
comparison
of
Spirituality
.
In
all
Vegetables
there
is
Life
;
but
such
as
is
subject
to
decay
,
which
in
them
is
imperfection
.
In
all
Animals
there
is
Sense
,
or
Perception
;
but
such
as
is
attended
with
Fear
,
Grief
,
Anger
,
and
other
disquieting
Passions
,
which
are
so
many
Imperfections
in
their
Nature
.
In
Men
,
there
is
Reason
;
but
such
as
is
blemisht
with
Ignorance
and
Errors
;
and
the
knowledge
they
have
,
is
acquired
by
the
great
labours
of
the
Mind
,
by
Contemplation
and
Study
,
by
close
arguing
from
one
thing
to
another
,
and
by
a
long
train
of
thoughts
,
which
follow
each
other
successively
,
and
are
gradually
spun
out
of
the
Soul
by
the
painful
operations
of
the
Rational
Faculties
;
all
which
shews
the
Defects
and
Imperfections
that
are
in
Humane
Nature
also
.
And
as
for
those
Blessed
Spirits
above
,
which
we
call
Angels
,
though
there
be
in
them
a
perfection
of
Understanding
,
without
dulness
,
pain
,
or
laborious
activity
;
and
though
there
be
too
rectitude
in
their
Wills
,
regularity
in
their
Affections
,
and
all
moral
Perfections
which
make
them
happy
,
yet
is
their
Knowledge
limited
;
and
for
their
whole
Being
,
they
depend
upon
the
Will
and
Pleasure
of
a
Superior
Power
,
that
at
first
created
,
and
still
preserves
them
;
which
argues
imperfection
in
them
likewise
,
although
they
be
the
noblest
part
of
the
Universe
.
Go
through
every
Classis
and
sort
of
Individuals
in
the
World
,
and
you
will
find
in
all
of
them
some
Deficiencies
which
are
annext
to
their
Principal
and
Best
Part
;
so
that
though
they
be
all
perfect
in
their
kind
,
and
sit
for
the
Ends
for
which
they
were
formed
,
yet
they
fall
vastly
short
of
Eminent
and
Absolute
Perfection
:
For
such
Perfection
is
to
have
all
kinds
of
Excellence
,
and
all
degrees
of
Excellence
,
clear
and
free
from
all
manner
of
Defect
,
indigence
,
or
Incapacity
.
Now
the
Notion
of
God
includes
this
Absolute
Perfection
.
For
that
word
,
GOD
,
speaks
a
Being
that
is
most
Excellent
:
So
that
supposing
a
Deity
to
be
,
and
to
be
the
Cause
of
all
Inferior
things
(
which
the
Notion
of
God
implies
too
)
you
must
necessarily
conceive
of
him
,
as
the
Being
,
in
whom
all
those
Perfections
are
united
,
as
in
a
Center
,
which
are
divided
every-where
in
the
World
;
and
that
they
are
all
in
Him
in
a
most
eminent
and
excellent
Degree
.
For
no
Being
can
give
those
Perfections
which
some
way
or
other
it
hath
not
,
either
formally
or
actually
,
or
virtually
and
eminently
in
it self
;
because
then
it
would
communicate
more
than
it
hath
;
that
is
,
more
than
what
is
in
its
power
to
impart
;
which
to
suppose
,
would
be
a
contradiction
.
All
Causes
that
work
by
a
necessity
of
Nature
,
though
they
operate
to
the
utmost
power
and
extent
of
their
Faculties
,
yet
't
is
as
impossible
for
them
to
yield
what
they
have
not
,
as
it
is
for
Water
to
bring
forth
a
Rational
Soul
,
or
for
Fire
to
produce
an
Angel
out
of
a
few
Sticks
.
And
though
Voluntary
Agents
work
as
they
please
,
and
may
give
their
Effects
much
less
than
themselves
have
;
yet
't
is
as
impossible
for
the
Freest
and
Powerful
Agent
to
give
more
,
as
it
is
for
an
Artificer
to
form
a
World
out
of
nothing
.
The
thing
it self
cannot
admit
of
such
Omnipotence
:
And
so
we
may
be
sure
,
that
neither
could
God
bestow
Perfections
which
he
himself
was
not
possest
of
;
and
therefore
,
those
Excellencies
which
we
find
in
Nature
,
and
which
are
the
Perfections
of
Nature
,
must
be
concluded
to
come
from
the
Author
of
Nature
;
and
consequently
to
be
in
him
,
as
in
their
true
Original
;
for
otherwise
there
would
be
more
Excellencies
in
the
Effects
,
than
there
are
in
the
Cause
;
which
is
as
absurd
to
suppose
,
as
it
is
to
imagine
,
that
there
is
more
Water
in
a
Rivulet
,
than
in
the
Ocean
.
Again
;
As
all
Perfection
must
be
conceiv'd
to
be
in
that
Supreme
,
most
Excellent
,
and
most
Glorious
Nature
,
which
we
call
GOD
;
so
it
must
be
there
too
Absolutely
,
or
without
the
least
mixture
of
Defect
.
All
defect
must
be
in
the
Creature
;
and
that
,
not
so
much
by
immediate
Causality
from
God
,
as
by
the
necessary
Condition
of
its
own
Nature
;
because
it
is
a
thing
made
,
and
of
Temporary
production
;
and
therefore
of
a
Finite
Nature
,
and
of
Limited
Faculties
;
that
is
,
it
must
be
essentially
imperfect
;
especially
in
comparison
of
its
Creator
;
it
being
utterly
impossible
for
a
Narrow
,
Scanty
,
New-form'd
thing
to
be
commensurate
in
all
its
Perfections
to
the
Maker
,
who
is
supposed
to
be
Independent
,
Infinite
,
and
All-sufficient
in
himself
.
The
Nature
of
the
thing
made
,
cannot
allow
this
;
and
by
consequence
it
is
naturally
and
necessarily
defective
.
Upon
which
account
,
though
we
must
conclude
,
that
God
is
a
Perfect
Being
because
all
Perfections
in
other
things
are
derived
from
Him
;
yet
we
may
not
conceive
,
that
he
hath
any
mixture
of
Desiciency
,
because
the
things
he
hath
made
are
all
of
them
defective
in
some
respect
or
other
:
For
those
Defects
are
so
natural
,
that
the
things
themselves
could
not
possibly
have
been
made
otherwise
,
or
without
them
.
Therefore
,
as
we
must
affirm
,
That
the
Perfections
which
are
in
the
World
,
are
limited
and
partial
,
blended
and
alloy'd
with
something
that
is
a
blemish
to
them
;
so
we
must
conceive
,
that
those
Originals
of
them
which
are
in
God
,
are
Boundless
and
Full
,
Eminent
and
Absolute
:
For
to
think
otherwise
,
is
to
degrade
the
Author
of
all
Perfections
;
and
in
truth
,
to
make
the
Notion
of
a
Deity
inconsistent
with
it self
.
I
have
been
the
more
desirous
to
clear
this
matter
,
That
the
general
Notion
of
God
doth
and
must
signify
a
Being
which
is
Eminently
and
Absolutely
Perfect
;
because
it
is
a
very
Rational
Principle
,
which
may
be
fairly
understood
,
and
must
needs
be
assented
to
by
all
that
will
but
hearken
to
Right
Reason
:
And
because
it
is
a
very
useful
Principle
also
,
that
will
soon
inable
us
to
draw
out
of
it
,
by
direct
consequence
,
a
more
2.
Particular
Description
of
the
Deity
;
which
is
the
Second
thing
I
am
to
come
to
;
that
I
may
shew
what
kind
of
Being
we
are
to
apprehend
God
to
be
,
before
I
go
about
to
prove
,
that
this
suppos'd
most
Perfect
Being
doth
really
and
actually
Exist
.
For
,
from
this
great
,
and
General
Notion
of
God
,
this
Particular
Account
will
follow
.
1.
First
,
We
must
conceive
of
God
,
that
he
is
an
Independent
Being
;
not
beholding
to
any
Antecedent
,
Distinct
,
and
Foreign
Cause
,
for
the
production
of
his
Nature
.
For
could
we
(
without
a
contradiction
)
suppose
a
Cause
Antecedent
to
that
,
which
is
thought
to
be
the
Chief
and
First
Cause
of
all
things
?
such
a
Supposition
would
argue
Imperfection
in
the
Deity
:
Because
it
would
make
him
a
Precarious
Being
,
depending
upon
the
Activity
and
Pleasure
of
Another
,
Superior
to
him
in
greatness
of
Power
,
and
before
him
in
Time
,
and
in
Existence
of
Nature
.
2.
God
having
all
Perfection
in
himself
,
we
must
conceive
of
him
to
be
of
an
Endless
Life
.
For
all
decay
of
Life
proceeds
from
a
defect
,
infirmity
,
or
limitation
in
the
Essence
of
the
Thing
;
so
that
without
the
help
of
a
stronger
Hand
,
it
cannot
for
ever
hold
up
,
and
last
.
And
since
Life
is
one
of
those
Perfections
which
we
poor
sinful
men
enjoy
,
it
necessarily
follows
,
that
,
as
it
must
be
in
our
Maker
,
so
it
must
be
in
him
in
a
most
eminent
and
absolute
degree
;
that
is
,
utterly
void
of
all
possibility
of
ever
ending
.
3.
We
must
,
from
the
Absolute
Perfection
of
God
,
conceive
him
to
be
a
Fountain
of
Life
,
without
any
Beginning
likewise
.
For
,
whatever
had
a
beginning
,
must
be
concluded
in
that
respect
defective
;
because
it
once
wanted
,
not
only
those
Perfections
which
Beings
enjoy
,
but
even
Being
it self
.
And
besides
,
that
which
began
,
may
end
,
as
we
see
all
the
successive
Productions
of
Nature
do
.
Therefore
since
the
Notion
of
God
signifies
Perfection
of
all
Kinds
,
and
in
all
degrees
,
Reason
will
tell
you
that
God
must
have
such
Perfection
of
Essence
,
as
to
be
of
a
boundless
Life
,
or
be
everlaststing
from
everlasting
.
4.
The
Notion
of
God's
absolute
Perfection
necessitates
us
to
conclude
,
that
he
is
a
most
perfect
Substance
,
or
a
Being
that
subsisteth
of
himself
by
the
absolute
fulness
of
his
own
Nature
.
Indeed
we
cannot
form
an
adequate
and
positive
Notion
of
the
Divine
Substance
,
as
neither
can
we
of
the
Substance
of
our
own
Souls
,
though
they
are
the
noblest
Beings
of
this
lower
World
.
For
our
outward
Senses
,
which
are
the
great
Instruments
of
Knowledge
,
are
perpetually
used
to
corporeal
and
gross
Ideas
;
and
God
being
a
spirit
,
John
4.
24.
cannot
be
the
Object
of
any
such
sensation
.
But
yet
,
we
may
rationally
render
him
an
Object
of
our
Minds
;
such
an
Object
as
our
Minds
are
capable
of
viewing
,
by
abstracting
Matter
and
Corporeity
from
our
Apprehensions
of
him
.
This
Reason
inforces
us
to
do
,
because
materiality
is
a
defect
in
the
thing
that
is
made
up
of
it
;
for
as
it
limits
and
consines
the
thing
to
one
particular
place
at
once
(
which
is
most
unsuitable
to
the
conception
of
a
Being
that
is
said
to
fill
heaven
and
earth
.
Jer.
23.
24
)
so
it
makes
the
thing
divisible
,
and
consequently
subject
to
Dissolution
,
which
is
utterly
incompatible
with
the
Perfection
of
God's
Life
.
Therefore
Reason
compels
us
to
do
away
these
Imperfections
from
our
Notions
of
God
,
and
to
conceive
of
him
as
a
Spiritual
Substance
,
which
I
shall
shew
hereafter
in
its
proper
place
,
is
far
from
being
an
irrational
Notion
,
however
some
are
pleas'd
to
reject
and
deride
it
.
5.
Since
the
Notion
of
God
implies
the
excellence
of
Perfection
,
we
must
conceive
of
him
,
that
he
is
too
a
discerning
and
understanding
Substance
.
For
Perception
being
the
excellence
of
all
Animals
,
whereby
they
are
much
more
perfect
than
senseless
Matter
,
or
inanimate
Stocks
and
Stones
;
this
excellence
must
needs
,
after
the
most
perfect
and
sublime
manner
,
be
in
that
most
exalted
Nature
,
from
which
all
Perfection
is
suppos'd
to
have
been
derived
.
The
Psalmist
appeals
to
the
common
Reason
of
Mankind
,
where
he
argueth
,
Psalm
94.
9
,
10.
He
that
planted
the
ear
,
shall
not
he
bear
?
he
that
formed
the
eye
,
shall
not
be
see
?
And
so
,
He
that
teacheth
men
knowledge
,
shall
not
he
know
?
Though
Perception
is
not
wrought
in
God
by
Impressions
that
affect
material
Organs
,
nor
is
attended
with
plain
and
disturbance
,
as
in
Creatures
,
who
are
necessarily
imperfect
;
yet
the
Reason
of
the
thing
shews
,
that
he
is
a
Sentient
,
Percipient
Being
,
an
intelligent
Nature
or
Mind
,
that
acteth
in
a
way
which
is
suitable
to
the
condition
of
a
most
glorious
Being
.
6.
And
hence
it
follows
,
That
we
must
conceive
of
God
,
that
he
is
a
most
perfect
Mind
,
or
a
Being
that
knows
all
things
,
and
is
conscious
of
all
things
that
are
possible
to
be
known
,
and
that
not
by
such
discourse
or
succession
of
Thoughts
and
Reasonings
as
imperfect
Beings
are
sain
to
use
;
but
by
intuitive
Acts
,
and
by
a
direct
immediate
view
.
Though
knowledge
be
a
great
Perfection
in
Men
and
Angels
,
yet
to
know
things
gradually
,
and
by
piece-meals
,
and
with
a
limited
apprehension
,
is
in
the
Creature
a
plain
defect
,
and
therefore
it
must
be
abstracted
or
remov'd
from
our
Conceptions
of
God
.
7.
Again
,
there
is
in
us
all
a
vigorous
principle
of
Activity
,
whereby
we
are
able
to
do
those
things
which
our
Desires
and
Wills
incline
us
to
perform
in
our
Sphere
,
and
as
far
as
this
principle
of
Activity
carries
us
.
This
also
is
a
Perfection
;
but
yet
such
as
is
intermingled
with
defects
,
because
the
Execution
of
our
Power
is
laborious
,
nay
finite
;
innumerable
things
being
utterly
impossible
for
the
most
mighty
Men
upon
the
Earth
to
compass
,
though
their
Wits
and
Industry
should
be
never
so
great
,
and
though
all
their
force
were
united
.
Upon
this
account
Reason
will
tell
you
,
that
God
being
a
Nature
absolutely
Perfect
,
all
manner
of
Impotence
is
to
be
shut
out
of
our
Notions
of
him
,
because
all
Impotence
is
a
defect
,
and
therefore
inconsistent
with
,
and
repugnant
unto
the
Excellencies
of
the
Deity
;
and
consequently
we
must
conceive
him
to
be
fully
able
to
produce
and
do
by
the
Act
of
his
own
free
Will
,
whatever
doth
not
imply
a
contradiction
,
or
whatever
is
conceivable
and
possible
in
it self
,
and
can
stand
well
with
the
other
Perfections
of
his
Nature
.
8.
Further
yet
;
The
Notion
of
God
signifying
a
Nature
that
is
eminently
and
absolutely
Perfect
,
we
must
conceive
him
to
be
a
good
Being
likewise
;
nay
,
the
best
of
all
Beings
.
By
Goodness
here
is
meant
,
that
excellent
and
most
amiable
Disposition
of
Mind
,
which
still
prompts
one
to
be
Communicative
,
Kind
,
Gracious
,
Compassionate
,
and
Benificent
.
'T
is
the
best
Virtue
,
that
which
we
may
call
the
Perfection
of
all
Pefections
;
that
which
commands
Honour
and
Love
from
all
;
that
which
is
the
Beauty
,
the
Excellency
,
the
Glory
of
Humane
Nature
,
and
therefore
it
necessarily
and
eminently
belongs
to
the
best
Being
,
that
Divine
and
most
Glorious
Nature
,
which
all
People
have
ever
adored
for
its
transcendent
Goodness
.
Love
is
of
God
,
saith
the
Apostle
,
1
John
4.
7.
He
is
the
overflowing
Spring
and
Fountain
of
all
that
Benignity
which
runs
through
the
World
;
therefore
St.
John
spoke
like
a
great
Philosopher
,
as
well
as
a
Divine
,
in
saying
,
ver.
8.
God
is
love
,
that
is
,
a
Blessed
Nature
made
up
of
Goodness
,
the
Mirror
and
Perfection
of
it
;
for
there
must
be
in
this
case
,
much
more
in
the
Cause
than
there
can
be
in
the
Effects
,
which
are
of
a
finite
,
narrow
,
and
slender
Capacity
,
as
the
faculties
of
all
created
Beings
are
;
whence
it
appears
,
that
the
glorious
Deity
cannot
be
a
selfish
,
envious
,
malevolent
,
spiteful
,
or
cruel
Being
,
because
these
and
the
like
Dispositions
of
Mind
are
wretched
Defects
,
or
Vices
rather
,
which
belong
to
the
Devils
in
Hell
,
and
to
Devils
Incarnate
;
nor
,
though
he
be
Omnipotent
,
and
perfectly
Powerful
,
can
he
act
like
an
Arbitrary
,
Tyrannical
Being
,
void
of
Compassion
and
Tenderness
.
All
this
is
inconsistent
with
that
great
Benignity
which
is
necessarily
included
in
the
Notion
of
God
,
whose
boundless
Perfections
argue
him
to
be
a
most
desirable
Good
,
a
most
adorable
and
charming
Object
of
our
Affections
;
most
bountiful
,
benign
,
merciful
,
gracious
,
long-suffering
,
tender-hearted
,
ready
to
bestow
upon
all
that
are
capable
,
the
greatest
felicities
that
't
is
possible
for
us
to
enjoy
or
desire
.
9.
Once
more
:
From
the
general
Notion
of
God
,
that
he
is
a
Being
absolutely
and
eminently
Perfect
,
we
must
conceive
him
to
be
a
God
of
perfect
Equity
and
Justice
,
always
acting
according
to
the
eternal
Rules
of
right
Reason
,
and
the
quality
of
Things
.
There
are
some
Principles
of
Righteousness
so
natural
to
the
Soul
of
Man
,
that
they
begin
to
appear
as
soon
as
humane
common
Reason
begins
to
work
.
And
these
are
such
Perfections
in
us
,
as
set
us
above
the
rest
of
the
Sublunary
World
,
and
indeed
make
us
excel
one
another
,
so
that
the
Righteous
is
more
valuable
than
his
Neighbour
,
what
difference
soever
may
be
otherwise
in
their
outward
Circumstances
and
Fortunes
.
These
Principles
could
not
come
but
from
the
common
Author
of
our
Nature
;
and
their
Extraction
shews
him
to
be
most
exact
himself
in
the
Government
and
Disposal
of
his
Creatures
,
in
whom
all
Iniquity
is
a
great
desect
,
(
to
say
no
worse
)
because
it
proceeds
either
from
want
of
due
Knowledge
,
or
from
want
of
honest
Intention
;
both
which
are
Imperfections
in
our
Nature
,
nay
,
Reproaches
and
Scandals
to
it
.
Therefore
that
most
perfect
Nature
which
presideth
over
all
,
must
be
conceiv'd
to
be
most
righteous
towards
all
that
are
under
his
Care
and
Power
:
So
that
as
there
is
no
ground
for
unreasonable
Fears
from
his
Omnipotence
,
in
regard
of
his
great
Goodness
and
Benignity
;
so
neither
is
there
sufficient
ground
for
Presumption
from
his
Benignity
,
in
regard
of
his
great
Justice
;
because
,
as
he
has
given
us
equal
Laws
,
so
he
will
give
upon
us
very
equal
Judgment
,
and
render
to
every
man
according
to
his
works
,
Rom.
2.
6.
The
Sum
is
,
if
People
would
rightly
understand
and
consider
what
the
Notion
of
God
imports
,
they
could
not
but
look
upon
him
as
the
most
lovely
and
desirable
Being
in
the
whole
World
;
and
instead
of
denying
his
Existence
,
would
be
glad
that
there
is
a
Being
over
them
so
transcendently
Perfect
,
so
proper
and
suitable
for
them
in
this
their
imperfect
State
,
that
supposing
he
did
not
exist
,
all
Mankind
(
all
good
Men
to
be
sure
)
would
have
reason
to
wish
he
did
.
Therefore
,
before
I
entred
upon
treating
of
God's
Existence
,
I
thought
it
needful
for
me
by
way
of
Preparation
to
shew
,
what
the
word
GOD
meaneth
,
according
to
the
common
Sense
of
Mankind
:
in
general
,
A
Being
or
Nature
that
is
eminently
and
absolutely
Perfect
;
and
in
particular
,
a
Being
that
is
Unmade
,
Independent
,
Ever-living
;
a
Spiritual
Being
,
subsisting
of
Himself
;
discerning
,
understanding
,
and
knowing
all
things
;
able
to
do
whatsoever
is
agreeable
to
his
Will
and
Nature
;
an
inexhaustible
Fountain
of
Love
and
Goodness
;
that
to
communicate
his
Goodness
,
and
to
display
his
Nature
,
made
the
Universe
;
and
ever
since
the
Creation
hath
govern'd
all
things
,
inspecting
the
Works
of
his
Hands
;
providing
for
the
good
of
the
whole
World
,
ordering
every
thing
after
the
wisest
and
best
Manner
,
taking
a
more
particular
care
of
Mankind
,
consulting
for
our
present
and
future
Happiness
,
giving
us
Laws
,
disposing
of
our
Fortunes
,
exercising
Discipline
over
us
in
order
to
that
great
End
;
and
throughout
the
whole
Series
of
his
Providence
shewing
himself
to
be
an
Infinite
Mind
,
that
is
perfectly
Wise
,
Beneficent
,
Powerful
,
Merciful
,
Compassionate
,
Kind
,
Righteous
in
all
his
ways
,
and
holy
in
all
his
works
,
Psalm
145.
17.
This
is
a
particular
and
true
,
though
an
imperfect
Description
of
the
Deity
.
I
have
been
the
more
critical
in
drawing
it
,
because
it
is
a
very
rational
Description
;
that
which
is
rationally
deduced
out
of
this
common
Principle
,
That
by
God
is
understood
a
most
perfect
Being
,
and
that
too
which
is
fairly
intelligible
by
a
rational
Soul
.
For
every
Man
understands
what
Knowledge
means
,
what
Wisdom
means
,
what
Goodness
means
,
what
Power
,
Love
,
and
Righteousness
do
mean
.
All
these
intellectual
and
moral
Perfections
are
very
intelligible
.
No
sooner
are
they
mention'd
,
but
we
form
a
Conception
of
them
in
our
minds
;
we
apprehend
presently
what
they
signify
.
When
they
are
spoken
of
a
Creature
,
we
easily
know
what
it
is
to
be
an
understanding
,
wise
,
just
,
and
good
Man
.
And
when
we
discover
considerable
degrees
and
measures
of
these
Perfections
in
any
Person
,
the
apprehension
of
them
doth
so
affect
our
minds
,
that
we
cannot
but
Admire
,
Reverence
,
Esteem
,
and
Love
such
a
Person
for
the
sake
of
these
Perfections
;
and
how
then
can
it
be
thought
impossible
for
us
to
have
in
our
minds
a
Conception
of
a
Being
that
is
eminently
and
absolutely
Perfect
in
all
intellectual
and
moral
Virtues
?
Why
cannot
we
know
what
such
a
Being
means
?
Nay
,
rather
,
how
is
it
possible
for
us
not
to
adore
,
venerate
,
and
love
such
a
Being
above
all
things
?
I
urge
this
,
because
some
that
say
in
their
hearts
,
There
is
no
God
,
and
are
willing
to
believe
there
is
none
,
or
wish
at
least
there
were
no
Deity
,
do
offer
this
in
favour
of
their
Insidelity
,
That
there
is
no
Idea
of
God
;
meaning
,
that
as
we
have
not
of
that
suppos'd
transeendent
Being
,
any
material
Representation
striking
and
pressing
upon
our
outward
Senses
,
so
neither
have
we
any
Conception
in
our
Minds
answerable
to
such
a
transcendent
Being
;
and
hence
they
sancy
that
the
Notion
of
a
Deity
being
incomprehensible
,
there
is
no
such
thing
;
or
that
those
Perfections
,
which
we
call
the
Attributes
of
God
,
are
no
Realities
,
but
honorary
Titles
bestowed
upon
an
imaginary
Being
,
out
of
a
goundless
Fear
.
Now
in
this
they
are
as
weak
Logicians
and
Philosophers
,
as
they
are
bad
Divines
;
for
they
go
upon
two
Principles
here
,
both
which
are
utterly
false
.
1.
The
first
is
,
That
we
have
no
Evidence
or
Knowledge
,
no
Conception
or
Thought
of
any
thing
which
doth
not
fall
under
the
cognisance
of
our
bodily
Senses
.
For
there
are
many
Truths
in
Philosophy
,
which
can
have
no
corporeal
Representations
to
affect
the
Eye
or
the
Ear
,
nor
that
inward
sensitive
Part
the
Fancy
,
that
is
common
to
Men
and
to
Brute-creatures
.
Though
the
Clink
and
Sound
of
the
Words
makes
an
impression
upon
the
Sense
;
yet
the
verity
of
the
Propositions
which
those
Words
contain
,
is
quite
a
different
thing
,
that
is
,
purely
intelligible
;
and
we
know
and
assent
to
the
Propositions
with
an
act
of
the
Understanding
,
by
means
of
the
Congruity
they
bear
to
Principles
of
Reason
;
and
therefore
none
but
rational
Creatures
can
sind
out
,
and
apprehend
the
truth
of
them
.
A
Beast
sees
the
Colour
of
Snow
,
as
well
as
a
Man
;
but
no
Beast
can
understand
the
truth
of
this
Proposition
,
Snow
is
white
;
because
that
is
a
thing
out
of
its
reach
,
for
want
of
that
operation
of
Reason
,
which
makes
all
Truth
intelligible
and
evident
to
the
Mind
.
There
are
also
innumerable
Essences
in
Nature
,
which
cannot
be
the
Objects
of
Sense
,
though
the
outward
Forms
and
Ideas
of
them
are
.
The
inward
Nature
of
them
is
discoverable
only
by
the
Sagacity
and
Activity
of
the
Mind
,
observing
their
Effects
and
Operations
;
then
arguing
from
one
thing
to
another
,
and
so
judging
of
the
Reality
and
Nature
of
the
Cause
by
its
Consequents
.
Hereby
the
Understanding
penetrates
into
the
inside
of
things
,
which
Sense
and
Fancy
can
never
do
;
and
it
finds
out
,
not
what
a
thing
seems
to
be
,
but
what
it
is
,
which
is
many
times
a
quite
different
thing
from
the
Fantastry
and
Appearance
of
it
,
nor
can
ever
be
the
direct
and
immediate
Object
of
Sense
.
To
instance
in
one
particular
:
We
cannot
but
perceive
in
some
measure
,
what
an
admirable
Being
the
Soul
of
Man
is
,
if
we
will
attentively
consider
its
Powers
and
Operations
.
And
yet
we
cannot
have
any
Perception
of
it
by
external
Sensation
,
because
we
cannot
hear
or
see
it
,
or
handle
it
with
our
Hands
,
or
make
any
discoveries
of
it
by
any
other
Sense
,
no
more
than
we
can
Smell
or
Taste
a
shadow
.
Therefore
there
can
be
no
sensible
Images
of
it
to
make
impressions
upon
the
Organs
of
Sensation
;
no
external
Essluvia's
of
it
,
no
foreign
Idea's
,
no
Representations
from
without
to
affect
the
imagination
.
No
,
there
must
be
the
use
of
pure
Cogitation
and
Reason
,
to
find
out
what
the
Soul
is
,
and
to
make
that
intelligible
to
us
which
acteth
in
us
;
and
this
will
do
it
,
when
all
our
Senses
can't
.
We
perceive
that
there
is
something
in
us
which
thinketh
,
for
every
Man
is
conscious
of
his
own
Thoughts
;
therefore
the
Soul
is
a
Being
.
We
perceive
that
it
works
continually
in
us
,
therefore
it
is
a
real
Thing
;
for
it
is
a
certain
Principle
of
Reason
,
That
what
is
not
,
cannot
possibly
work
.
We
perceive
that
there
is
in
the
Soul
,
Life
and
Vigour
,
Power
and
Activity
,
Apprehension
,
Knowledge
,
and
Memory
,
a
saculty
of
comparing
things
with
things
,
and
of
reasoning
and
judging
upon
such
comparison
;
a
Power
too
of
determining
what
to
do
,
of
chusing
and
refusing
,
of
desiring
that
which
it
loves
,
and
of
reaching
out
after
that
which
it
desires
;
therefore
it
is
a
real
existing
Being
.
Thus
far
we
can
easily
go
in
our
Notion
of
the
Soul
,
without
any
help
of
Sensation
from
abroad
.
And
hence
we
proceed
to
perceive
,
That
this
Soul
of
ours
is
an
incorporeal
Being
.
For
its
Operations
are
incongruous
to
stupid
Matter
,
too
quick
and
noble
for
Matter
,
though
you
suppose
it
to
be
in
Motion
.
Clay
cannot
Cogitate
,
nor
can
any
moving
Wheel
reason
,
nor
can
the
most
spirituous
Parts
of
the
Blood
philosophize
,
nor
can
the
finest
Motes
that
dance
in
the
Sun
consult
or
deliberate
;
nor
can
that
glorious
and
enlivening
Creature
,
the
Sun
it self
,
entertain
those
Meditations
which
bubble
and
spring
out
of
ones
mind
;
nor
can
all
the
material
parts
of
the
World
put
together
,
form
those
Contrivances
,
Desires
,
and
Affections
,
which
are
the
Operations
of
every
Humane
Soul
;
and
to
suppose
,
as
some
Pretenders
to
Sense
and
Wit
do
,
that
all
these
Actions
proceed
from
little
restless
Atoms
,
capering
about
in
the
Head
,
and
falling
accidentally
into
various
Forms
and
Contextures
,
doth
argue
rather
that
the
Brains
of
such
Men
are
insested
with
Flies
and
Nits
,
than
that
they
understand
any
thing
of
right
Reason
and
Philosophy
.
I
have
said
this
to
shew
,
That
there
are
many
things
which
are
not
Objects
of
Sense
,
and
yet
are
intelligible
Objects
of
the
Mind
;
and
therefore
that
't
is
false
reasoning
to
conclude
,
That
there
is
no
intelligible
Notion
or
Idea
of
God
,
because
the
Divine
Nature
we
call
by
that
Name
,
is
suppos'd
to
be
an
Immaterial
Being
,
and
as
such
is
not
to
be
represented
to
our
Senses
.
A
pretence
,
which
though
used
to
invalidate
the
belief
of
a
Deity
,
might
with
parity
of
reason
be
made
use
of
to
disprove
the
Existence
of
all
the
Beings
in
the
World
,
whose
true
Essences
and
Natures
are
not
discovered
by
corporeal
,
sensible
Idea's
;
especially
the
Soul
of
Man
,
which
is
no
object
of
external
Sensation
;
and
yet
by
its
Operations
and
Effects
,
appears
to
all
understanding
Men
to
be
a
real
,
cogitative
,
intellectual
,
and
active
Being
,
distinct
from
Matter
,
though
it
be
immured
in
Matter
;
and
then
,
why
may
we
not
conceive
and
understand
that
supereminent
Nature
,
which
is
suppos'd
to
create
every
Humane
Soul
,
to
be
a
perfectly
wise
,
righteous
,
and
good
Being
,
realy
existing
,
though
we
do
not
see
him
with
the
Eye
?
Especially
,
since
we
may
see
him
in
some
measure
at
second
hand
in
his
glorious
Works
.
For
he
hath
not
left
himself
without
witness
,
in
that
he
doth
good
,
and
gives
us
rain
from
heaven
,
and
fruitful
seasons
,
filling
our
hearts
with
food
and
gladness
,
Acts
14.
17.
So
that
the
invisible
things
of
him
from
the
creation
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
even
his
eternal
Power
and
Godhead
,
Rom.
1.
20.
2.
Another
very
false
Principle
those
odd
Men
go
upon
,
is
this
,
That
supposing
God
to
be
,
as
we
believe
a
transcendent
,
infinite
Being
;
and
supposing
our
own
intellectual
Faculties
to
be
,
as
we
find
them
,
of
a
finite
,
narrow
Capacity
;
it
is
impossible
for
us
to
comprehend
God
in
our
minds
;
and
therefore
we
must
be
uncertain
,
whether
the
Notions
we
have
of
him
be
true
or
false
,
right
or
wrong
.
This
is
in
effect
to
say
,
That
because
we
have
not
all
knowledge
,
therefore
we
can
have
none
;
according
to
which
rate
of
reasoning
they
may
affirm
also
,
that
we
see
nothing
of
the
Sun
,
because
we
cannot
view
every
single
Ray
,
so
as
to
comprehend
its
full
Lustre
;
and
that
,
because
we
understand
not
all
the
Mysteries
in
Nature
,
therefore
we
are
quite
ignorant
,
or
at
least
have
reason
to
doubt
,
whether
those
Ideas
and
Notions
we
have
,
do
not
utterly
deceive
us
:
whereas
in
these
cases
the
imperfection
of
our
Knowledge
proceeds
not
from
any
Dubitableness
or
Delusion
in
the
Nature
of
the
Objects
,
but
from
the
Weakness
and
Incapacity
of
our
own
Faculties
.
Supposing
the
Existence
of
a
Deity
,
that
is
,
a
Being
transcendently
Perfect
;
how
is
it
imaginable
,
that
we
poor
Creatures
could
possibly
have
full
and
adequate
Conceptions
of
him
,
unless
we
could
reconcile
Contradictions
,
by
making
Narrowness
to
answer
Transcendency
,
or
a
Finite
Thing
to
be
proportionable
and
commensurate
to
an
Infinite
Being
?
And
yet
it
would
not
by
any
means
follow
hence
,
that
we
have
no
knowledge
of
God
,
or
that
God
is
an
unintelligible
Being
,
because
we
cannot
comprehend
all
the
Glory
of
his
Nature
to
the
full
.
We
know
in
part
,
as
we
can
,
and
according
to
our
measure
,
because
in
this
weak
,
mortal
state
,
the
dulness
and
incapacity
of
our
Minds
will
not
allow
us
to
know
perfectly
;
and
to
argue
hence
,
that
the
Deity
is
an
unconceivable
,
and
so
(
at
least
)
a
dubitable
Being
,
when
our
own
Conceptions
of
him
,
our
intellectual
Powers
are
naturally
and
necessarily
narrow
,
is
as
if
we
should
conclude
that
we
have
no
knowledge
at
all
of
any
thing
in
the
World
;
nay
,
that
it
is
very
questionable
,
whether
there
be
any
such
thing
as
a
World
,
because
we
cannot
measure
all
the
dimensions
of
the
Universe
with
our
Span.
Besides
,
we
may
know
as
much
as
is
necessary
and
sit
for
us
to
understand
now
.
For
as
we
are
not
yet
able
to
see
God
as
he
is
,
so
neither
would
such
a
full
Vision
be
needful
and
proper
for
us
,
were
it
possible
to
be
had
here
.
A
great
deal
ought
to
be
reserved
for
a
more
perfect
and
exalted
State
,
under
the
notion
of
a
Reward
:
It
is
enough
to
see
so
much
of
this
Life
,
as
will
raise
our
longings
after
a
better
,
and
will
help
us
to
do
those
Duties
of
Religion
,
which
are
now
required
in
order
to
a
perfect
state
;
and
so
much
we
do
know
,
though
our
knowledge
of
God
be
comparatively
very
dim
and
short
.
We
have
such
Notions
as
serve
to
sound
and
encourage
the
practise
of
Godliness
,
and
good
Morality
,
and
that
is
all
we
are
to
mind
in
this
World
.
We
very
well
apprehend
,
That
God
is
an
Omniscient
,
Just
,
Powerful
,
Good
,
and
Gracious
Being
;
and
these
Notions
are
enough
to
encourage
Men
to
all
manner
of
Piety
and
Virtue
.
Therefore
,
since
the
knowledge
of
these
things
is
the
way
to
Eternal
Life
,
and
sufficient
to
answer
the
ends
and
purposes
of
Religion
,
it
is
most
unreasonable
to
object
against
the
Idea
of
God
,
and
to
quarrel
with
it
,
as
a
thing
unconceivable
,
because
the
infinite
Vastness
of
all
his
glorious
Perfections
is
not
to
be
comprehended
by
us
fully
,
especially
in
this
our
present
imperfect
state
.
To
conclude
this
Consideration
:
Whatever
some
pretend
against
the
Idea
of
God
,
I
am
apt
to
think
,
that
they
who
strive
and
study
to
reject
it
,
have
a
great
deal
of
it
in
their
own
Minds
,
stirring
and
terrifying
them
with
fearful
Suggestions
.
For
did
they
not
conceive
,
that
God
is
privy
to
their
Vices
,
that
he
is
able
to
punish
them
,
and
in
Justice
may
;
it
is
hardly
imaginable
,
why
they
should
offer
such
violence
to
their
own
Reason
,
as
to
force
it
to
argue
against
those
Notions
,
that
by
degrees
they
may
obliterate
them
,
and
argue
them
utterly
away
,
and
so
disbelieve
the
Existence
of
an
Omniscient
,
Powerful
,
and
Just
Being
,
that
seems
to
them
a
most
frightful
Object
.
The
Idea
of
God
lies
very
quiet
in
a
good
Conscience
:
nay
,
to
a
Man
of
an
honest
Heart
,
and
of
a
pious
Life
,
it
is
the
most
comfortable
Enjoyment
,
because
it
fills
his
mind
with
such
thoughts
as
these
;
That
there
is
a
glorious
Being
,
who
ruleth
over
all
,
who
observes
all
our
Actions
,
who
takes
care
of
such
as
live
Godly
,
Righteously
,
and
Soberly
in
this
World
;
who
orders
the
Affairs
of
this
Life
for
their
good
;
who
will
guide
them
here
by
his
Counsel
,
and
afterwards
will
receive
them
into
Glory
:
All
which
,
and
the
like
Notions
,
are
such
a
comfortable
Idea
of
God
,
as
no
Good
man
would
be
without
for
all
the
World
.
Therefore
,
when
Men
are
tempted
to
deny
God's
Existence
,
the
Temptation
must
proceed
either
from
a
very
wrong
Opinion
of
God
,
as
if
he
were
a
Cruel
,
Mischievous
,
Spiteful
,
False
,
and
Ill-natur'd
Being
;
or
(
which
is
more
likely
)
from
a
very
evil
Conscience
,
which
makes
God
appear
to
an
ill
Man
a
formidable
Being
,
by
reason
of
his
Omniscience
,
Righteousness
,
and
Power
.
'T
is
probable
,
that
the
truest
Cause
of
Atheism
,
is
Vice
;
there
being
on
all
hands
such
variety
of
powerful
Arguments
to
prove
a
Deity
,
as
one
would
think
impossible
for
any
,
but
Men
of
the
most
corrupt
Minds
,
to
resist
the
force
of
them
.
CHAP.
II.
2.
HAVING
thus
prepared
my
way
towards
the
proof
of
a
Deity
,
by
shewing
,
That
by
the
Deity
is
meant
,
a
Transcendent
Being
,
that
eminently
enjoyeth
all
the
Essential
,
Intellectual
,
and
Moral
Perfections
,
which
can
possibly
belong
to
a
Nature
which
is
most
excellent
,
and
absolutely
free
from
the
least
defect
;
And
by
shewing
too
,
how
intelligible
,
rational
,
and
certain
this
Notion
of
God's
Nature
is
,
I
must
come
now
in
the
next
place
to
make
it
appear
,
That
there
really
is
such
a
Divine
Nature
,
or
that
this
most
perfect
Being
doth
actually
exist
.
Now
this
naturally
follows
from
the
common
standing
Notion
of
a
Deity
,
which
implies
all
possible
Perfection
.
For
Existence
is
the
ground
of
all
Perfection
,
the
very
first
thing
in
the
order
of
our
Conceptions
;
because
that
cannot
be
said
to
be
perfect
,
which
is
not
,
or
which
wants
a
Being
;
much
less
can
we
suppose
a
Nature
to
be
absolutely
perfect
,
that
is
,
to
be
perfectly
Wise
,
Good
,
and
Righteous
,
unless
we
suppose
the
Existence
of
such
a
Nature
.
But
lest
an
Insidel
should
say
,
We
make
Suppositions
of
our
own
,
by
devising
what
Notions
we
please
of
a
God
,
and
then
use
those
Suppositions
for
Arguments
,
to
prove
there
is
a
God
:
Therefore
in
the
prosecution
of
this
Point
,
I
shall
shew
,
That
there
is
in
the
World
a
most
perfect
Nature
,
which
we
call
God
,
actually
existing
,
by
considering
these
four
things
,
which
shall
be
the
general
Heads
of
this
Subject
:
-
1.
First
,
The
Necessity
of
the
thing
it self
.
-
2.
Secondly
,
The
universal
Consent
of
Mankind
.
-
3.
Thirdly
,
Those
extraordinary
Occurrences
which
must
argue
the
Being
of
a
Deity
.
-
4.
And
,
Fourthly
,
The
admirable
State
of
the
World
.
1.
First
then
,
If
we
go
through
the
whole
Series
and
Order
of
Nature
,
from
Effects
to
Causes
,
and
from
one
Cause
onward
to
another
,
we
must
of
necessity
come
at
last
to
one
first
Cause
,
to
a
Being
that
doth
necessarily
exist
of
it self
,
and
consequently
is
a
distinct
,
independent
,
and
most
perfect
Being
.
Here
we
must
take
notice
of
an
universal
Trth
,
which
will
very
much
help
to
guide
our
Reason
,
viz.
That
whatever
once
had
not
any
real
Being
,
could
not
be
the
cause
of
it self
;
for
upon
that
impossible
Supposition
,
it
would
have
existed
,
and
yet
not
existed
at
the
same
time
.
It
would
not
have
existed
,
because
it
is
supposed
to
have
wanted
a
Cause
for
its
Production
;
and
it
would
have
existed
,
because
it
is
supposed
to
have
exercised
causality
;
which
two
things
being
contradictory
to
each
other
,
it
must
be
granted
,
that
whatever
once
came
out
of
a
State
of
Non-existence
,
was
brought
out
of
it
by
another
distinct
Agent
which
existed
antecedently
,
and
had
actual
Power
over
it
.
Hence
it
follows
,
That
all
the
Effects
which
are
now
in
Nature
,
and
once
were
not
,
do
owe
their
Origination
to
Causes
which
were
before
them
(
for
those
things
which
had
no
being
,
could
not
in
a
state
of
nothingness
Act
,
much
less
could
they
act
upon
themselves
)
;
and
how
many
soever
the
Foreign
Causes
of
them
were
,
they
all
lead
us
up
to
a
Permanent
,
first
Cause
,
which
depended
on
no
other
,
nor
stood
in
need
of
another
for
its
being
.
Now
we
see
,
that
there
are
innumerable
things
in
the
World
,
which
once
were
not
;
and
the
immediate
Causes
of
these
were
themselves
the
Effects
of
other
Agents
;
and
they
again
of
others
,
and
so
on
,
till
we
gradually
ascend
to
one
Chief
Cause
,
which
was
the
Original
of
them
all
.
To
omit
all
other
things
at
present
,
I
instance
in
these
two
sorts
of
Effects
we
see
daily
;
the
Motion
of
Bodies
;
and
the
Production
of
Living
Creatures
,
especially
of
Mankind
.
First
,
For
the
Motion
of
Bodies
.
The
principal
Parts
of
the
World
are
never
idle
.
In
the
Earth
there
are
active
Principles
of
Life
and
Vegetation
,
which
prepare
the
vital
Juice
that
is
in
all
Plants
and
Trees
.
In
Animals
there
is
Concoction
,
Digestion
,
and
a
Motion
,
or
Fluor
of
the
Chyle
,
which
serves
for
Nutrition
.
In
the
Sea
there
is
a
Flux
and
Reflux
,
and
a
Current
in
Rivers
and
Springs
.
In
the
Air
there
are
Vicissitudes
and
Turnings
,
as
Exhalations
and
Vapours
steam
out
of
the
Earth
,
and
return
to
it
again
modified
into
various
Forms
.
And
the
constant
circular
Courses
of
those
glorious
Bodies
in
the
Firmament
,
shew
likewise
,
that
in
this
visisible
World
there
is
no
Rest
.
Now
all
these
Motions
of
material
Substances
must
depend
upon
Causes
;
for
Matter
alone
is
a
liveless
,
unactive
,
stupid
Thing
,
which
can
no
more
move
it self
,
than
Mountains
and
Rocks
can
walk
;
and
whatever
those
Causes
be
,
whether
proximate
or
remote
,
they
must
depend
for
their
Operations
upon
the
Energy
of
one
supreme
Cause
,
that
impower'd
Nature
,
and
set
the
whole
Frame
of
it
on
work
,
and
gave
it
,
as
we
may
say
,
the
first
Stroke
;
for
otherwise
,
Motion
,
which
once
was
not
in
being
,
would
have
been
the
Cause
of
it self
,
which
is
utterly
impossible
.
The
like
may
be
said
of
the
Production
of
Living
Creatures
,
and
particularly
of
Mankind
.
Once
we
were
not
,
therefore
you
and
I
,
and
all
of
us
had
a
beginning
,
as
we
shall
have
an
end
;
and
though
we
should
run
up
our
Generations
so
far
,
as
to
date
our
Breed
from
an
hundred
thousand
Years
ago
,
yet
must
we
of
necessity
derive
it
at
last
from
some
Ancestors
,
who
were
not
begotten
of
others
,
as
we
have
been
,
but
were
made
after
a
different
manner
by
an
Omnipotent
Cause
,
which
could
give
them
a
beginning
;
for
otherwise
we
must
either
run
up
on
to
Eternity
,
or
suppose
our
first
Parents
to
have
made
themselves
,
which
is
repugnant
to
the
universal
Truth
I
demonstrated
before
,
and
would
imply
,
that
those
our
first
Parents
had
a
Being
,
and
no
Being
at
the
same
instant
.
This
Argument
so
strongly
proves
the
necessary
Existence
of
a
first
Cause
,
or
a
Deity
,
to
form
the
whole
Frame
of
Nature
,
and
to
set
it
in
order
,
that
some
unreasonable
Men
find
themselves
constrained
to
tell
us
,
that
the
World
ever
was
,
as
it
is
now
;
the
same
from
all
Eternity
,
without
any
Rise
,
Novity
,
or
Beginning
;
and
so
without
any
dependence
on
a
first
Cause
,
or
need
of
it
.
They
were
as
good
say
plainly
,
That
they
are
resolved
never
to
be
convinced
,
but
will
rid
themselves
of
all
belief
of
a
Deity
at
any
rate
,
though
they
destroy
the
Principles
of
Common
Reason
,
and
run
into
the
most
fulsome
Absurdities
and
Contradictions
.
For
how
can
it
consist
with
reason
to
take
a
boundless
Progress
from
one
Effect
to
another
,
still
onward
up
to
Retroinfinity
,
without
stopping
at
any
beginning
?
This
conceit
being
admitted
,
these
monstrous
Absurdities
must
follow
:
1.
First
,
It
implies
the
local
Motion
of
Bodies
to
have
produced
it self
,
without
the
efficiency
of
a
first
Mover
,
which
is
impossible
,
because
Motion
is
neither
essential
to
Matter
,
(
for
then
no
body
could
ever
rest
)
nor
is
it
incident
to
Matter
as
such
,
but
by
its
being
touched
by
some
moving
Principle
that
is
distinct
from
it
.
It
is
a
Passion
imprest
upon
Matter
by
an
Agent
,
by
virtue
whereof
it
changeth
place
and
distance
;
and
therefore
it
presupposeth
Action
from
something
else
;
otherwise
it
must
be
its
own
Creature
and
Maker
too
,
the
Effect
and
Cause
of
it self
at
the
same
time
,
and
out
of
nothing
,
which
is
a
Contradicton
.
So
that
though
you
go
through
the
vastest
Series
of
moving
Bodies
,
from
the
things
below
to
the
Heavens
above
,
you
must
come
at
last
to
a
first
Mover
of
all
things
,
or
conclude
against
all
Sense
and
Reason
,
that
there
are
innumerable
Effects
without
any
Original
Essiciency
.
Suppose
when
the
World
was
made
,
it
had
presently
had
some
great
Jog
given
it
;
't
were
hard
to
conceive
,
that
the
Motion
of
its
several
Parts
should
not
have
spent
it self
in
a
little
time
,
without
a
conserving
Power
pervading
through
all
:
But
it
confounds
Humane
Understanding
to
think
,
how
there
could
be
Motion
all
along
from
all
past
Eternity
,
and
without
any
beginning
,
no
superior
Power
moving
or
acting
upon
Bodies
;
because
it
is
impossible
for
Matter
to
be
self-active
,
though
you
should
suppose
it
to
have
been
Eternal
.
It
could
no
more
move
than
it
could
make
it self
;
for
upon
that
principle
Men
must
return
to
that
great
Absurdity
and
Contradiction
,
touching
a
thing
being
its
own
Cause
;
that
is
,
touching
its
being
and
not
being
at
the
same
time
.
2.
Secondly
,
To
suppose
the
whole
World
to
have
been
Eternal
,
would
render
the
Generation
of
Mankind
altogether
impossible
.
For
every
ones
Formation
and
Birth
is
absolved
in
the
space
of
so
many
Months
;
and
so
it
must
of
necessity
include
,
not
only
a
Period
,
but
a
Beginning
too
;
both
which
are
inconsistent
with
the
Notion
of
Eternity
;
for
if
Humane
Race
was
always
begotten
,
carry
it
as
high
as
you
please
,
you
must
come
to
a
moment
when
Generation
did
begin
.
3.
If
it
be
said
,
Thirdly
,
That
Men
were
not
from
all
Eternity
generated
,
as
they
are
now
,
but
that
some
were
created
or
made
from
everlasting
,
and
thence
others
were
produced
in
the
ordinary
common
way
;
this
contradicteth
it self
,
for
it
necessarily
infers
a
Creator
or
Maker
;
and
by
consequence
it
implies
a
first
Man
,
and
a
first
Cause
,
and
a
time
when
our
first
Ancestors
began
;
whereas
there
is
neither
first
nor
last
in
Successions
which
are
Eternal
;
so
that
were
our
Ancestors
Eternal
,
it
must
be
said
plainly
,
we
had
no
first
Parents
at
all
.
4.
And
then
,
Fourthly
,
What
can
be
more
absurd
than
to
conceive
,
that
every
particular
Man
should
have
(
as
we
see
every
Man
hath
)
a
Father
and
a
Mother
,
and
yet
that
all
Mankind
should
have
none
?
5.
Fifthly
,
Or
if
every
Man's
Parents
were
infinite
;
then
it
must
be
said
,
That
there
are
as
many
Infinites
as
there
are
and
have
been
particular
Men
in
the
World
,
which
is
such
another
great
Absurdity
as
the
former
.
6.
Sixthly
,
To
conclude
this
Argumentation
;
To
affirm
the
World
to
have
been
Eternal
,
is
to
destroy
the
Notion
of
Infinity
,
and
to
entangle
ones
self
in
the
greatest
Nonsense
.
For
,
(
to
give
you
the
Words
of
a
most
Learned
and
Judicious
Writer
)
If
the
World
be
Eternal
,
s
Orig.
Sac.
p.
376.
there
must
have
been
past
an
infinite
Succession
of
Ages
;
an
insinite
number
of
Successions
are
already
past
;
and
if
past
,
then
at
an
end
;
and
so
we
find
an
Infinite
which
hath
an
end
,
which
is
a
consequence
becoming
one
who
avoids
the
belief
of
a
Deity
,
because
Infinity
is
an
unconceivable
thing
.
Besides
,
if
the
number
of
Generations
hath
been
Insinite
,
these
two
consequences
will
unavoidably
follow
,
which
the
Reason
of
any
one
but
an
Atheist
would
startle
at
;
That
one
Infinite
may
be
greater
than
another
;
and
that
the
part
is
equal
to
the
whole
.
For
let
him
six
where
he
please
in
the
Course
of
Generations
,
I
demand
,
whether
in
the
great
Grand-father's
time
the
Succession
of
Generations
was
Finite
or
Infinite
?
If
Finite
,
then
it
had
a
beginning
,
and
so
the
World
not
Eternal
.
If
Infinite
,
then
I
ask
,
Whether
there
were
not
a
longer
Succession
of
Generations
in
the
time
of
his
great
Grand-children
;
and
so
there
must
be
a
number
greater
than
that
which
was
Infinite
;
for
the
former
Succession
was
Infinite
,
and
this
hath
more
Generations
in
it
than
that
had
;
but
if
it
be
said
,
That
they
were
equal
because
both
Insinite
;
Then
the
Succession
of
Generations
to
the
Grandfather
,
being
but
a
part
of
that
which
extends
to
his
Grand-children
and
Posterity
,
the
part
is
equal
to
the
whole
.
This
surely
is
enough
to
shew
,
That
according
to
common
Reason
the
World
once
was
not
,
but
that
it
must
have
had
a
beginning
;
and
consequently
,
that
there
was
a
first
Cause
of
it
;
nay
,
that
the
Existence
of
an
higher
Being
was
necessary
to
make
it
,
because
whatever
once
was
not
,
could
not
be
self-originated
;
all
that
now
Moves
or
Lives
in
the
World
could
not
produce
or
make
it self
,
but
was
brought
into
being
by
a
most
perfect
Nature
that
was
before
it
,
and
superior
to
it
,
that
is
,
by
a
Deity
,
and
by
nothing
less
than
a
Deity
,
for
these
five
Reasons
.
1.
First
,
It
was
impossible
for
all
Beings
to
be
made
;
for
that
would
suppose
that
once
there
was
nothing
at
all
;
and
then
't
is
confest
on
all
hands
,
that
nothing
could
have
been
produced
.
Therefore
as
it
was
necessary
for
the
first
Cause
to
be
independent
on
any
other
,
(
for
else
it
could
not
have
been
the
first
)
so
it
was
necessary
for
that
Cause
to
be
unproduced
,
by
reason
of
the
absolute
Perfection
,
and
intrinsick
plenitude
of
its
own
Essence
,
so
that
it
needed
no
hand
from
without
to
give
it
any
thing
.
2.
Secondly
,
The
first
Cause
having
its
being
by
necessity
of
Nature
,
it
was
impossible
for
it
to
have
any
beginning
.
For
,
had
it
had
a
beginning
like
other
things
,
it
must
have
taken
it
from
some
other
Principle
,
because
whatever
once
wanted
Origination
,
could
not
give
it
to
it self
;
and
consequently
the
Existence
of
the
first
Cause
must
have
been
contingent
and
precarious
,
which
would
have
destroyed
the
great
Prerogative
of
its
independence
.
3.
Thirdly
,
Considering
that
the
several
parts
of
the
World
were
to
take
their
Original
out
of
a
State
of
Non-existence
,
it
was
impossible
for
the
first
Cause
to
have
a
Power
limited
and
restrained
by
any
thing
without
it
.
For
as
nothing
could
hinder
it
from
being
,
by
reason
of
its
own
necessary
Existence
;
so
nothing
could
hinder
it
from
acting
,
by
reason
of
its
absolute
Independence
;
and
consequently
,
the
First
Cause
had
necessarily
a
Power
of
creating
things
out
of
nothing
;
because
if
any
preexistent
Matter
had
been
requisite
for
it
to
work
on
,
it
must
have
depended
upon
Matter
,
and
been
beholding
to
Matter
for
permitting
it
to
act
.
4.
Fourthly
,
The
Power
of
creating
things
being
so
necessarily
great
,
it
was
impossible
for
the
First
Cause
to
be
made
up
of
Matter
:
For
all
Matter
,
as
such
,
is
an
unactive
,
stupid
,
dead
thing
,
utterly
uncapable
of
producing
either
it self
,
or
any
other
Being
,
much
less
could
it
act
with
that
wonderful
Faecundity
,
Counsel
,
Wisdom
,
and
Benignity
of
Mind
,
which
the
whole
frame
of
Nature
argues
to
be
in
the
First
Cause
;
as
shall
be
show'd
in
its
due
place
.
5.
Fifthly
,
It
was
impossible
also
for
the
First
Cause
of
all
things
to
be
locally
extended
,
or
to
be
circumscribed
,
limited
,
determined
,
and
confined
to
Place
,
as
Matter
or
Body
is
.
For
being
to
raise
up
a
vast
Universe
,
it
was
necessary
for
that
most
powerful
Nature
to
be
undividedly
present
to
every
part
of
the
world
which
it
acted
upon
;
and
for
the
Management
and
Conservation
of
the
Universe
,
to
contain
it
all
within
the
Immensity
of
its
own
Essence
:
Which
Essence
was
necessarily
boundless
and
unlimited
,
because
it
was
not
possible
to
be
produced
by
any
other
Being
that
could
restrain
,
define
,
or
bound
its
Immensity
.
For
(
as
an
excellent
Writer
s
Christian
Life
,
part
2.
vol.
1.
p.
193.
well
observes
and
argues
)
that
which
limits
Beings
,
is
only
the
Will
or
Power
of
their
Causes
,
which
either
would
not
,
or
could
not
bestow
any
further
Being
or
Perfection
upon
them
;
and
therefore
only
such
things
as
have
a
Cause
,
are
limited
,
because
they
being
produced
out
of
nothing
,
are
only
so
far
and
no
farther
brought
into
Being
,
as
their
Cause
was
willing
or
able
to
bring
them
.
That
therefore
which
exists
of
its
self
without
any
Cause
of
its
Being
,
must
also
exist
of
it self
without
any
Limits
of
its
Being
,
by
reason
that
it
was
neither
limited
by
it self
,
nor
by
any
other
Cause
;
and
that
which
hath
nothing
to
limit
it
,
must
necessarily
be
immense
and
boundless
.
God
therefore
being
this
self-existent
Being
,
must
necessarily
be
of
an
unlimited
Essence
,
an
Essence
which
no
possible
Space
can
either
circumscribe
or
define
,
but
must
necessarily
be
diffused
all
through
,
circumfused
all
about
,
and
present
with
all
things
.
The
Existence
then
of
such
a
perfect
transcendent
Being
as
hath
been
described
,
was
absolutely
necessary
in
order
to
the
production
and
formation
of
the
world
.
And
hence
we
rationally
affirm
,
That
before
ever
the
Earth
and
the
Heavens
were
made
,
there
was
an
Intellectual
Nature
that
was
to
be
the
Cause
of
the
whole
World
;
and
that
this
Nature
or
First
Being
was
and
is
Self-originated
,
Eternal
,
Omnipotent
,
Incorporeal
,
and
Infinite
.
In
using
which
expressions
we
speak
like
men
,
as
we
are
able
,
according
to
our
Capacities
,
and
as
the
narrowness
of
our
Faculties
,
compared
with
the
transcendency
of
the
Object
will
allow
us
.
Our
meaning
more
at
large
is
this
:
Considering
that
all
the
parts
of
the
world
were
made
by
an
Essicient
Cause
,
and
that
nothing
could
bring
it self
out
of
Non-existence
into
Being
,
by
reason
that
nothing
could
be
before
it self
,
we
must
necessarily
acknowledge
,
That
there
is
a
First
Cause
of
all
things
,
and
that
this
First
Cause
was
not
made
or
produc'd
by
any
other
:
Which
First
Cause
being
altogether
Independent
,
existed
by
the
absolute
Necessity
of
its
Nature
,
by
its
own
Perfection
,
Permanency
,
and
Fulness
;
and
consequently
,
was
Eternal
,
or
of
Infinite
Duration
;
because
being
unproduced
,
it
could
not
but
be
without
any
beginning
.
And
this
Self-Existence
includes
Self-Activity
,
suitable
to
the
Perfections
of
an
Eternal
Nature
;
that
is
,
a
Power
of
producing
and
effecting
whatever
is
possible
in
the
Nature
of
the
thing
,
and
doth
not
imply
a
Contradiction
.
For
all
Impotence
or
Inability
to
operate
,
is
utterly
inconsistent
with
the
Perfections
of
a
First
Cause
,
from
which
is
derived
all
the
Power
that
is
in
Second
Causes
.
Whence
it
follows
,
That
the
First
Cause
could
not
be
Matter
(
a
thing
which
of
it self
cannot
live
or
move
)
but
a
Spirit
,
void
of
all
Corporeal
Substance
;
an
Eternal
Mind
,
able
perfectly
to
exert
and
display
its
Power
,
as
it
becometh
an
Intellectual
,
Wise
,
and
Voluntary
Agent
.
And
lastly
,
This
Incorporeity
renders
the
First
Cause
uncapable
of
beind
divisible
,
or
determinable
to
Place
,
after
the
manner
of
Bodies
,
which
consist
of
Magnitude
and
Dimensions
:
And
therefore
how
incomprehensible
soever
the
Notion
of
Infinity
may
seem
to
us
,
whose
outward
Senses
are
used
only
to
things
corporeal
,
Reason
will
oblige
us
to
think
,
that
every
Being
must
be
extended
or
unextended
,
limited
or
unlimited
,
circumscrib'd
or
diffused
,
according
as
its
Essence
and
Nature
is
;
and
that
the
first
Cause
being
incorporeal
,
and
having
once
an
Immense
World
to
make
,
and
ever
since
an
Immense
World
to
act
upon
and
in
,
cannot
be
confined
to
place
,
but
must
be
every
where
,
and
undividedly
,
in
a
manner
agreeable
to
the
Plenitude
of
its
Nature
.
Now
this
Account
of
the
necessary
Existence
and
Condition
of
a
first
Cause
,
is
so
far
a
plain
description
of
the
Deity
,
or
of
God
.
And
it
is
for
the
greatest
reasons
that
we
maintain
,
that
in
order
to
the
Production
and
Framing
of
this
huge
Universe
,
the
Existence
of
God
was
necessary
,
that
is
,
the
Existence
of
an
Independent
,
Self-existent
,
Eternal
,
All-powerful
,
Immaterial
,
and
Infinite
Being
.
These
are
not
bare
Epithets
of
Honour
,
bestowed
(
as
some
strange
Men
conceive
)
upon
an
imaginary
something
,
which
the
fancies
and
fears
of
People
have
without
reason
represented
to
their
Minds
;
but
real
,
solid
,
severe
,
and
demonstrable
Truths
;
so
that
admiting
the
common
and
most
rational
Principle
touching
the
necessity
of
a
First
Cause
,
those
glorious
Perfections
I
have
now
mentioned
,
must
necessarily
belong
to
it
;
and
because
those
Perfections
are
essential
and
peculiar
to
that
Glorious
Being
we
call
God
;
therefore
God
,
and
God
alone
must
be
acknowledged
the
First
Cause
of
all
things
;
and
by
natural
consequence
,
the
Existence
of
God
must
necessarily
be
believed
.
CHAP.
III.
HAVING
proved
the
Truth
and
Reality
of
God's
being
,
from
the
necessary
Existence
of
a
first
Independent
Cause
.
I
proceed
now
to
the
second
General
Head
of
this
Discourse
,
touching
the
Consent
of
all
Mankind
;
for
if
it
can
be
made
appear
,
That
the
belief
of
a
Deity
hath
been
universally
received
in
the
World
,
't
is
reasonable
to
conclude
,
that
that
belief
resulted
from
a
common
Principle
of
Nature
,
which
could
not
deceive
the
Minds
of
all
Mankind
.
Here
then
these
two
things
are
to
be
shew'd
:
-
1.
First
,
That
Men
have
universally
agreed
in
this
,
That
there
is
a
God
.
-
2.
Secondly
,
That
this
universal
Agreement
is
a
very
strong
Argument
of
God's
Existence
.
1.
First
,
That
Men
have
universally
agreed
in
this
,
That
there
is
a
God
.
That
noble
Orator
and
Philosopher
,
Cicero
,
doth
in
several
places
acknowledge
,
That
all
manner
of
People
were
naturally
posfest
with
some
Anticipations
(
or
Preconceptions
)
Maximus
Tyrius
is
positive
,
So
true
is
this
,
That
not
only
the
real
Existence
,
but
even
the
Singularity
and
Unity
of
a
Supreme
God
,
hath
been
generally
believed
by
Heathens
themselves
;
especially
by
the
wiser
fort
of
them
;
which
I
think
very
material
for
me
to
take
notice
of
here
,
for
the
further
Illustration
and
Confirmation
of
the
Matter
in
hand
.
Indeed
the
Heathens
have
been
wont
to
worship
a
Plurality
of
Deities
.
But
withal
it
is
very
observable
,
that
they
look'd
upon
those
many
Deities
,
as
a
fort
of
middle
Beings
between
Mon
and
the
Supreme
Deity
;
and
accordingly
in
their
Devotions
they
addressed
themselves
to
them
,
as
Agents
and
Officers
under
the
Great
God
,
as
his
Ministers
of
State
,
and
as
Mediators
between
them
and
the
most
high
Sovereign
Numen
,
because
they
thought
it
irreligious
Confidence
to
apply
themselves
to
him
immediately
,
and
directly
;
such
a
venerable
and
august
Opinion
they
had
of
the
God
over
all
.
Though
in
the
Poetical
,
Fabulous
Ages
of
the
World
,
ignorant
People
were
taught
to
worship
a
multitude
of
gods
;
as
the
Souls
of
dead
Men
,
whom
they
believed
to
be
Deified
;
the
Sun
,
Moon
,
and
Stars
,
which
were
suppos'd
to
be
animated
with
Deities
;
besides
,
a
great
number
of
Daemons
,
or
incorporeal
Substances
,
or
Spirits
,
which
they
thought
were
generated
,
and
had
the
Administration
and
Government
of
the
World
committed
to
them
;
yet
they
owned
One
Sovereign
Numen
,
One
Incomprehensible
,
Self-existent
Being
,
the
Prince
and
Father
of
all
.
Nay
,
the
more
intelligent
sort
of
Pagans
anciently
thought
,
that
the
Plurality
of
Deities
which
the
Vulgar
worshipped
,
were
only
so
many
several
Names
of
one
and
the
same
Supreme
God
,
according
to
the
several
Manifestations
of
his
Power
.
In
the
Heavens
(
saith
St.
Austin
)
they
called
De
Benef.
l.
4.
c.
7.
Seneca
;
What
else
is
Nature
(
saith
he
)
but
God
;
or
Divine
Wisdom
and
Power
displaying
it self
in
the
whole
world
,
and
in
all
the
parts
of
it
?
You
may
,
when
you
please
,
give
several
Titles
to
the
Author
of
all
things
:
And
you
may
call
him
Jupiter
Optimus
Maximus
,
and
Tonans
,
and
Stator
,
not
from
stopping
the
Roman
Army
in
their
flight
,
but
because
all
things
do
stand
(
or
consist
)
by
him
.
You
may
well
apply
to
him
what
Names
you
will
,
that
signify
his
Heavenly
Power
and
Efficacy
:
There
may
be
as
many
Appellations
,
as
there
are
Gifts
,
or
Effects
of
God
.
Besides
Jupiter
,
Tonans
,
and
Stator
,
we
call
him
Liber
Pater
,
Hercules
,
and
Mercurius
.
Liber
Pater
,
because
he
hath
produced
all
things
:
Hercules
,
because
his
Power
is
invincible
;
and
Mercury
,
by
reason
of
his
Wisdom
.
Turn
you
which
way
you
please
,
God
meets
you
;
for
nothing
is
without
him
:
He
filleth
all
his
Works
(
so
that
his
various
Names
were
according
to
the
various
Manifestations
of
him
)
.
Should
you
receive
a
kindness
from
Seneca
,
and
say
you
owed
it
to
Annaeus
,
or
Lucius
,
you
would
not
change
the
Person
,
but
his
Name
;
for
what
Name
soever
you
call
him
by
,
you
mean
still
the
same
man
.
And
so
you
may
call
the
Deity
too
,
Nature
,
Fate
,
and
Fortune
;
but
all
these
are
the
Names
of
one
and
the
same
God
,
diversly
using
and
shewing
his
Power
.
Hence
it
appears
,
That
in
times
of
the
greatest
Ignorance
,
Heathens
themselves
did
not
only
profess
the
belief
of
a
Deity
,
but
did
own
also
the
Existence
of
One
Sovereign
Being
over
all
.
Though
they
talkt
of
Gods
many
,
and
of
Goddesses
many
,
and
a
multitude
of
Deities
was
believ'd
and
worshipp'd
by
the
Common
People
;
yet
the
Wise
men
among
them
lookt
upon
this
great
appearance
and
shew
of
distinct
Deities
,
to
have
been
different
Names
of
One
Supreme
God
;
various
Representations
,
Characters
and
Titles
of
One
Eternal
and
Incomprehensible
Nature
pervading
through
the
whole
world
,
and
variously
acting
,
exhibiting
,
and
manifesting
its
Divine
Power
in
it
every
where
.
In
the
Primitive
Ages
of
Christianity
,
the
Controversy
between
the
Christians
and
Pagans
was
not
about
the
Being
of
One
Supreme
God
(
for
all
on
each
hand
were
agreed
as
to
that
)
but
about
the
Divinity
of
Jesus
Christ
,
and
about
many
Inferior
Powers
which
the
Heathens
worshipp'd
besides
the
great
Creator
himself
,
God
blessed
for
evermore
.
'T
is
plain
from
Acts
17.
23
,
24.
that
in
St.
Paul's
time
the
Athenians
not
only
own'd
the
Existence
,
but
adored
the
Majesty
of
the
True
God
;
For
,
saith
the
Apostle
,
whom
ye
ignorantly
worship
,
him
declare
I
unto
you
;
and
that
was
no
other
,
but
the
God
who
made
the
world
,
and
all
things
in
it
;
called
by
the
Athenians
,
the
unknown
God
,
because
his
Nature
cannot
be
comprehended
or
seen
by
men
.
In
the
following
times
of
Christiany
,
the
great
Doctors
of
the
Church
,
who
defended
our
Religion
against
Heathenism
,
do
tell
us
over
and
over
,
That
the
Pagans
acknowledged
a
Supreme
God
,
as
well
as
Christians
.
The
Dispute
between
them
was
concerning
Fictitious
Deities
suppos'd
to
be
subordinate
to
the
Supreme
.
For
the
Pagans
Faith
was
,
that
many
Gods
were
derived
from
One
;
that
to
those
Inferiour
Spirits
the
care
and
government
of
the
Universe
was
committed
;
and
that
Divine
Honours
ought
to
be
given
them
,
as
the
Officers
of
God
,
and
as
Mediators
between
God
and
Men.
Nevertheless
,
among
their
many
Deities
,
and
over
all
their
many
Deities
,
they
acknowledg'd
One
Supreme
.
They
called
him
the
First
,
the
Greatest
,
the
Unmade
,
the
Supercoelestial
God
,
the
Chief
,
the
King
of
all
.
They
believed
that
all
things
were
from
him
;
that
he
was
the
Maker
especially
of
Immortal
Beings
;
that
he
is
Incomprehensible
,
Good
,
the
common
Father
of
all
,
wanting
nothing
,
and
without
all
manner
of
Envy
;
that
he
is
a
Self-existent
Principle
,
the
Fountain
of
all
Good
,
the
Conserver
of
all
things
living
,
the
Lord
of
the
Universe
,
the
Universal
Reason
and
Mind
,
the
Uniform
Cause
of
all
things
,
the
Original
of
all
Pulchritude
and
Perfection
,
of
all
Unity
and
Power
;
the
Great
and
Magnificent
Father
of
Nature
,
whose
Virtues
are
diffused
throughout
the
whole
World
.
Julian
,
that
great
Zealot
for
Before
I
pass
from
this
Consideration
,
touching
the
Pagans
Belief
of
the
Existence
of
God
,
in
the
Primitive
Times
of
Christianity
,
as
in
the
Ages
before
;
I
cannot
but
observe
,
by
way
of
digression
,
that
notwithstanding
this
their
hearty
Belief
,
and
Religious
Worship
of
One
Supreme
Deity
,
the
True
God
,
that
made
all
things
,
these
Pagans
were
Idolaters
,
and
were
still
counted
by
the
Christian
Church
guilty
of
Idolatry
:
Not
because
they
worshipped
Creatures
,
laying
the
Creator
aside
(
for
't
is
plain
,
that
they
owned
and
adored
the
same
Great
God
that
we
Christians
worship
)
;
but
because
they
served
the
creature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
St.
Paul
speaks
,
Rom.
1.
25.
that
is
,
besides
the
Creator
.
They
gave
Divine
Honours
to
him
,
and
to
other
Beings
too
;
they
worshipt
them
as
well
as
the
Great
God
;
they
made
them
Partners
and
Sharers
with
the
Great
God
in
their
Religious
Services
;
and
though
this
worshipping
of
other
Beings
was
for
the
Great
God's
sake
,
though
it
was
a
lower
kind
of
Worship
,
and
though
all
the
Services
of
the
Heathens
(
especially
the
wiser
sort
of
them
)
were
directed
to
the
Great
God
,
did
refer
to
the
Great
God
,
and
did
terminate
in
him
;
yet
were
they
downright
Idolaters
.
And
as
this
shews
the
true
Notion
and
Nature
of
Idolatry
,
that
it
is
the
Religious
Worshipping
of
any
thing
besides
God
:
So
it
shews
how
impossible
it
is
for
those
Christians
,
who
adore
Saints
and
Angels
,
as
well
as
the
True
God
,
and
the
True
Messiah
,
to
clear
themselves
of
the
Charge
of
Idolatry
,
notwithstanding
all
their
nice
distinctions
of
Dulia
,
Latria
,
Relative
Worship
,
and
the
like
.
All
this
the
Heathens
might
have
said
for
their
Excuse
.
They
gave
the
Supreme
God
the
highest
Honours
;
and
in
Honour
to
him
they
worshipp'd
inferior
Deities
,
as
the
Romanists
do
Saints
and
Angels
:
in
which
respect
their
practice
is
a
plain
,
but
shameful
Counter-part
of
old
Heathenism
;
so
that
were
there
no
such
thing
in
the
Church
of
Rome
as
Image-worship
,
I
cannot
see
but
this
Creature-worship
would
be
enough
to
make
them
guilty
of
Idolatry
.
Either
this
practice
is
Idolatrous
,
or
that
of
the
Heathens
was
not
such
,
which
yet
they
of
the
Church
of
Rome
dare
not
affirm
.
But
to
return
to
the
Matter
in
hand
.
If
from
those
elder
times
of
Heathenism
we
come
down
now
to
modern
Ages
,
though
we
search
into
the
darkest
and
remotest
Corners
of
the
World
,
we
cannot
find
any
one
Nation
or
People
so
barbarous
,
so
sunk
into
a
State
of
Ignorance
and
Stupidity
,
as
not
to
have
believed
the
Existence
of
God
,
even
in
their
Idolatrous
Gentile
Condition
.
The
heavens
declare
the
glory
of
God
,
and
the
firmament
sheweth
his
handy
work
,
There
is
no
speech
nor
language
,
where
their
voice
is
not
heard
.
Their
sound
is
gone
out
into
all
lands
,
and
their
words
unto
the
ends
of
the
world
,
Psalm
19.
1
,
3
,
4.
Where
David
represents
those
glorious
Creatures
as
proclaiming
,
and
all
Nations
as
hearing
them
proclaim
the
Transcendent
Wisdom
,
Power
,
Goodness
,
and
Majesty
of
their
Maker
and
Conserver
.
All
People
,
how
ignorant
soever
they
have
been
of
other
Languages
,
have
understood
this
.
However
they
have
differed
from
one
another
in
their
Polity
,
Laws
,
Customs
,
or
Manner
of
Life
,
have
unanimously
consented
in
this
,
That
there
is
a
God
.
And
though
many
have
lived
,
as
if
they
were
without
God
in
the
World
,
yet
none
have
been
without
him
in
their
Consciences
.
Here
falls
in
an
Account
which
hath
been
given
us
,
by
a
most
Inquisitive
and
Learned
Writer
of
our
Church
;
and
which
,
both
for
the
Usefulness
and
Curiosity
of
it
,
well
deserves
to
be
taken
notice
of
in
this
place
.
That
Great
Man
First
,
he
shews
of
the
Idolaters
of
the
East-Indies
,
That
they
all
believed
there
was
but
One
God
who
made
the
World
,
and
reigns
in
Heaven
;
and
that
they
worshipp'd
this
One
God
,
as
well
as
Christians
,
and
referred
all
the
Honour
to
him
,
which
they
gave
to
other
things
;
that
some
called
the
Supreme
God
Parabrama
,
which
in
their
Language
signifies
,
absolutely
Perfect
,
being
the
Fountain
of
all
things
,
existing
from
himself
,
and
free
from
all
Composition
;
that
others
call'd
that
Sovereign
Being
Achar
,
that
is
,
Immutable
;
others
,
Tento
,
believing
him
to
be
the
Governor
of
the
World
;
others
Sciaxeti
,
or
Scianti
,
which
signifies
the
Supreme
Monarch
;
and
Tienciu
,
which
is
as
much
as
to
say
,
The
Lord
of
Heaven
.
Then
the
Learned
Author
gives
this
Account
of
the
Idolatrous
Tartars
,
That
they
believed
and
worshipp'd
One
God
,
owning
him
to
be
the
Maker
of
all
things
visible
and
invisible
,
and
to
be
the
Author
of
all
worldly
Good
and
Punishment
.
Of
the
Inhavitants
of
Madagascar
,
he
shews
,
That
they
believed
One
God
,
who
made
Heaven
and
Earth
,
and
will
one
day
punish
the
bad
,
and
reward
the
good
Actions
of
men
.
Of
the
People
of
Monomotapa
,
That
they
acknowledge
One
God
,
whom
they
call
Mozimo
,
and
are
said
to
worship
nothing
else
besides
him
.
Of
the
Idolatrous
Muscovites
,
That
they
worshipp'd
only
the
Creator
of
the
Universe
,
to
whom
they
offer'd
the
first
Fruits
of
all
things
,
even
their
Meat
and
Drink
.
Of
the
Idolaters
of
Cranganor
,
That
they
worshipp'd
the
God
of
Heaven
,
calling
him
Tambram
,
and
believing
him
to
have
made
the
World
.
Of
the
Northern
Idolaters
,
especially
the
Goths
,
he
shews
,
That
the
most
ancient
of
their
gods
was
called
by
them
Alfader
,
that
is
,
the
Father
of
all
;
they
believ'd
that
this
God
lives
for
ever
;
that
he
governs
all
things
;
that
he
made
the
Heavens
,
and
Earth
,
and
Air
,
and
all
Things
in
them
;
and
which
is
the
greatest
of
all
,
that
he
made
Man
,
and
gave
him
a
Soul
that
should
live
for
ever
,
although
the
Body
be
destroyed
;
and
that
those
who
are
good
shall
be
with
him
.
Touching
the
Idolaters
in
Asrick
,
that
Excellent
Writer
shews
,
That
they
worshipped
God
under
the
Name
of
Guighimo
,
that
is
,
The
Lord
of
Heaven
;
and
that
though
the
Negroes
adored
many
gods
,
yet
they
acknowledged
One
Supreme
,
whom
they
called
Ferisso
,
and
believed
him
to
be
the
Author
of
the
Good
and
Evil
they
received
.
As
for
the
account
he
gives
out
of
Josephus
Acosta
,
and
Garcilasso
de
la
Vega
,
touching
the
Idolaters
in
America
before
their
Conversion
to
Christianity
,
I
have
reserved
it
to
the
last
,
because
it
seems
so
clear
and
full
,
that
it
is
the
fittest
Observation
to
conclude
this
Point
.
The
surn
of
it
is
,
That
those
Idolatrous
Indians
acknowledged
a
Supreme
Lord
and
Author
of
all
things
,
whom
they
of
Peru
called
Pachacamac
,
that
is
,
the
Soul
of
the
World
,
the
true
Sovereign
Creator
of
the
Sovereign
Creator
of
the
World
;
and
Usapu
,
which
is
Admirable
;
and
such
like
;
and
though
they
had
a
great
Veneration
for
the
Sun
and
Moon
,
and
other
things
,
yet
they
held
and
adored
Pachamac
as
the
chiefest
of
all
,
and
whenever
they
mentioned
his
Name
,
did
it
with
all
the
Reverence
and
Devotion
imaginable
,
in
Honour
to
the
unexpressible
Majesty
of
God
.
And
hence
was
that
Observation
of
the
Spanish
Jesuit
,
Acosta
,
That
those
who
at
that
time
did
Preach
the
Gospel
to
the
Indians
,
found
no
great
difficulty
to
perswade
them
that
there
is
a
High
God
and
Lord
over
all
,
and
that
this
was
the
Christians
God
,
and
the
True
God
.
This
(
saith
he
)
is
a
truth
conformable
to
Reason
,
That
there
is
a
Sovereign
Lord
and
King
of
Heaven
,
and
him
the
Gentiles
,
with
all
their
Infidelities
and
Idolatries
have
not
denied
;
so
that
the
Preachers
of
the
Gospel
had
no
great
difficulty
to
plant
and
perswade
this
Truth
of
the
Supreme
God
,
though
the
Nations
to
whom
they
preached
were
never
so
Barbarous
and
Brutish
.
The
hard
thing
was
to
root
out
of
their
minds
this
Perswasion
,
That
there
is
no
other
God
,
nor
any
other
Deity
than
one
;
and
that
all
other
things
of
themselves
have
no
Power
,
Being
,
nor
working
proper
to
themselves
,
but
what
the
Great
and
only
Lord
doth
give
and
impart
to
them
.
However
People
have
been
mistaken
in
their
belief
of
a
multiplicity
of
Deitics
,
this
hath
been
a
common
Notion
in
all
barbarous
Countries
,
that
there
is
One
Supreme
God
infinitely
Good
.
I
think
no
more
need
be
said
,
to
shew
the
universal
Perswasion
of
Mankind
concerning
God's
Existence
.
However
,
before
I
proceed
to
Argue
and
Reason
from
it
,
and
to
prove
the
Truth
of
God's
Existence
from
this
universal
Perswasion
,
it
will
be
necessary
to
take
notice
of
two
Pretences
,
which
are
commonly
used
to
evade
the
force
of
this
Argument
.
1.
The
first
is
,
That
some
whole
Nations
have
been
found
,
which
have
been
without
all
Sense
of
God
;
as
was
reported
particularly
of
some
People
in
America
,
after
the
discovery
of
them
by
Christians
.
To
this
there
are
three
things
in
answer
.
First
,
That
the
matter
alledged
is
not
evident
or
certain
,
because
the
Men
who
first
related
it
,
were
Strangers
to
the
Language
and
Customs
of
those
People
,
and
therefore
could
not
be
competent
Judges
of
their
Principles
.
Nay
,
they
were
abhorred
as
Enemies
,
and
consequently
were
uncapable
of
understanding
the
Mysteries
of
those
Peoples
Religion
;
a
thing
,
which
Men
are
generally
very
shy
of
discovering
,
especially
to
those
who
use
them
hardly
.
Secondly
,
It
is
so
far
from
being
certain
,
that
in
probability
't
is
not
true
:
For
though
upon
the
first
discovery
of
those
Nations
,
some
of
them
were
suspected
of
Atheism
,
yet
a
different
Account
was
given
afterwards
upon
further
enquiries
;
nay
,
the
most
Ignorant
and
Savage
People
among
them
did
worship
some
things
after
a
Religious
sort
;
however
they
were
mistaken
in
their
Notions
of
God's
Nature
,
and
as
to
the
manner
of
his
Worship
;
a
plain
Sign
that
they
thought
that
there
was
a
Superior
Being
to
be
worshipped
,
and
that
it
was
better
to
Worship
almost
any
thing
for
a
Deity
,
than
not
to
own
any
Deity
at
all
.
Thirdly
,
Were
the
Report
true
and
unquestionable
,
all
that
can
be
gathered
hence
,
is
,
that
't
is
possible
for
some
Men
to
be
so
besotted
,
and
govern'd
by
outward
Sense
,
as
to
lose
in
a
manner
that
which
is
proper
to
Humane
Nature
,
Reason
and
Religion
,
and
to
fall
into
a
Belluine
kind
of
Life
.
But
this
is
no
Argument
against
the
common
Principles
of
all
the
rest
of
Mankind
,
who
have
hearkned
to
the
Voice
of
Nature
,
and
to
their
own
Consciences
;
nor
is
it
reasonable
,
that
one
particular
Exception
should
prevail
against
a
general
Rule
.
If
in
the
Universe
there
be
now
and
then
a
little
Irregularity
,
it
cannot
argue
that
Nature
is
not
steddy
and
uniform
.
And
so
,
if
among
Mankind
there
chance
to
be
here
or
there
some
brutish
People
,
it
cannot
argue
,
that
the
generality
of
Men
have
no
Reason
,
or
that
what
is
agreeable
to
common
Reason
,
is
false
.
That
there
is
a
God
,
is
a
Principle
agreed
upon
by
the
generality
of
Mankind
;
and
if
some
odd
Folks
of
lost
understanding
have
no
such
Notion
,
Of
what
weight
is
this
,
that
it
should
bear
down
the
common
Sentiment
of
Mankind
?
After
this
rate
it
may
be
said
,
That
there
is
no
right
Reason
in
the
World
,
nor
any
Credit
or
Authority
to
be
given
to
Reason
,
because
there
are
in
the
World
Beasts
and
Naturals
.
2.
But
to
take
off
this
Answer
,
it
is
pretended
,
Secondly
,
That
Philosophers
and
Men
of
Reason
have
been
against
the
belief
of
God's
Existence
,
as
Theodorus
,
Bion
,
Leucippus
,
Democritus
,
Protagorus
,
Diagoras
,
Epicurus
,
and
the
like
.
Now
as
to
this
,
these
four
things
are
to
be
said
.
First
,
That
we
scarcely
find
the
Names
of
twelve
Atheists
expresly
mention'd
in
History
since
the
Creation
;
setting
aside
some
in
these
later
Ages
,
who
would
have
been
thought
wiser
than
all
the
World
besides
.
In
all
the
Scripture
we
read
not
of
one
by
Name
;
and
though
the
Psalmist
speaks
indefinitely
of
a
Fool
in
his
time
,
That
said
in
his
heart
,
There
is
no
God
,
Psalm
14.
1.
yet
by
his
Character
you
see
what
he
was
counted
;
and
as
great
a
Fool
as
he
was
he
would
not
speak
out
,
nor
affirm
it
positively
,
but
said
it
in
his
heart
;
so
that
it
was
rather
his
Wish
than
Opinion
.
Secondly
,
Of
those
we
read
of
in
Humane
Writers
,
some
were
called
Atheists
merely
because
they
despised
the
Rabble
of
Deities
,
and
the
unreasonable
Superstitions
,
which
the
generality
of
Gentiles
had
in
great
admiration
.
Such
was
the
humour
of
people
in
those
times
,
that
they
stigmatiz'd
all
who
oppos'd
their
follies
with
that
infamous
Character
:
An
humour
which
held
on
to
the
times
of
the
Gospel
,
when
the
most
Religious
Disciples
of
Christ
were
charged
with
Atheism
for
the
same
reason
;
because
they
were
Enemies
too
(
though
upon
far
better
grounds
)
to
the
Faith
and
Worship
of
the
Pagan
Deities
:
So
that
upon
a
strict
computation
,
I
think
,
the
notorious
Atheists
in
those
dark
Ages
were
not
in
all
above
Seven
.
And
of
those
it
is
observable
,
Thirdly
,
That
not
so
much
as
one
could
be
a
tolerable
Judge
of
matters
relating
to
Religion
.
For
some
of
them
were
infamous
for
Vice
and
Immoralities
;
and
therefore
in
favour
to
their
Lusts
did
think
themselves
concern'd
to
destroy
the
belief
of
God's
Existence
.
Others
were
men
of
so
little
Sense
,
that
every
Modern
Insidel
has
just
reason
to
be
alham'd
of
them
:
For
Protagoras
was
a
Porter
,
and
Diagoras
a
Slave
;
both
of
them
were
angry
at
Providence
for
not
having
dispos'd
of
them
better
in
the
World
;
and
so
were
easily
bribed
and
hired
by
Democritus
to
make
up
a
small
paltry
Litter
.
And
of
all
of
them
it
is
remark'd
,
that
they
were
bloated
up
with
Pride
,
Arrogance
,
and
Ambition
,
whereby
they
affected
to
be
singular
,
and
to
signalize
themselves
as
the
most
knowing
Sages
in
the
World
,
by
rejecting
Notions
which
were
the
common
received
Principles
among
all
Mankind
.
And
yet
,
Fourthly
,
What
those
few
Upstarts
did
,
they
did
by
straining
and
forcing
their
own
Consciences
.
There
is
a
Power
in
Conscience
which
cannot
be
utterly
fubdued
,
especially
when
not
only
the
Honour
,
but
the
very
Being
of
God
is
concern'd
,
whose
Deputy
it
is
.
Then
Conscience
will
throb
and
possess
the
most
Irreligious
men
with
such
Fears
as
argue
the
Existence
of
God
,
whatever
Arguments
they
endeavour
to
raise
against
him
.
They
lye
(
saith
Seneca
)
who
profess
an
unbelief
of
God
:
For
though
they
maintain
it
before
you
in
the
Day-time
,
yet
at
Night
they
themselves
call
their
Infidelity
in
question
.
Company
,
Business
,
or
Diversion
,
may
banish
their
Fears
for
a
while
;
but
those
Fears
return
in
the
dark
from
under
the
Pillow
,
when
Conscience
comes
to
have
private
Audience
.
And
to
this
purpose
Colla
in
Cicero
tells
us
of
Epicurus
himself
(
whose
Doctrines
De
Nat.
Dcor
.
lib
1.
were
designed
to
destroy
the
apprehensions
of
a
Deity
)
,
That
he
never
saw
any
man
more
afraid
than
that
Philosopher
was
of
those
things
which
he
said
were
not
to
be
dreaded
;
that
is
,
Death
,
and
God
:
A
clear
Argument
,
That
whatever
he
pretended
and
taught
to
the
contrary
,
his
Conscience
told
him
there
was
a
Righteous
Judge
of
all
the
Earth
.
The
sum
is
;
The
belief
of
God's
Existence
hath
been
the
general
belief
of
all
Ages
and
Countries
;
and
for
that
very
reason
Epicurus
himself
was
willing
And
now
what
is
the
singular
Imagination
of
a
few
vain
,
wanton
Wretches
,
to
the
settled
Persuasion
of
all
the
World
besides
?
Must
all
men
be
deceived
in
their
notions
of
God
,
because
Democritus
and
Epicurus
would
not
seem
to
own
them
?
There
are
sometimes
Monstrosities
in
Nature
;
and
so
there
are
too
often
in
Opinion
;
nor
is
any
thing
so
absurd
and
monstrous
,
but
it
has
been
disputed
for
;
at
least
,
may
be
disputed
for
by
men
of
parts
;
and
doth
it
hence
follow
that
the
contrary
Principles
are
not
true
?
One
Philosoper
maintain'd
,
that
there
is
no
such
thing
as
Motion
;
another
would
have
persuaded
people
that
Snow
is
black
;
and
some
stood
in
it
,
that
the
same
thing
may
be
,
and
may
not
be
at
the
same
time
,
and
in
the
same
respect
;
that
is
,
that
both
parts
of
a
Contradiction
can
be
true
;
and
shall
such
odd
Whimseys
prevail
against
the
common
Sense
and
Reason
of
Mankind
?
Some
never
saw
the
light
in
all
their
lives
;
and
doth
this
argue
that
there
is
no
real
Sun
?
or
,
that
That
is
no
Sun
which
the
whole
World
beholds
?
Why
,
a
man
of
unprejudiced
and
impartial
Reason
may
with
his
mind
as
easily
see
God
in
his
Works
,
as
I
can
see
the
day
with
my
eyes
.
But
should
I
so
affect
singularity
as
to
shut
my
eyes
,
and
then
pretend
that
all
the
World
is
a
dismal
,
dark
,
confused
Chaos
;
could
it
be
concluded
hence
,
that
there
is
not
one
Star
in
the
Firmament
?
why
,
't
is
as
senseless
to
conclude
that
there
is
no
God
,
and
that
Mankind
have
been
all
along
mistaken
in
their
belief
of
God
,
because
two
or
three
Impious
Philosophers
have
shut
the
eyes
of
their
Understanding
against
him
.
This
indeed
is
an
argument
against
themselves
;
a
proof
of
their
own
folly
,
stupidity
,
and
wickedness
:
But
't
is
no
argument
against
all
other
men
,
who
have
no
mind
to
be
so
stupid
and
irreligious
as
they
were
:
'T
is
far
from
being
a
proof
,
that
there
is
no
Existing
Deity
,
as
the
generality
of
men
have
been
in
all
times
and
places
unanimously
and
throughly
persuaded
.
2.
Nay
,
that
I
may
proceed
to
the
Second
thing
I
proposed
under
this
Head
,
from
Matter
of
Fact
to
Evidence
of
Reason
;
this
Universal
Consent
is
a
strong
Argument
of
God's
Existence
.
For
whence
could
this
common
belief
proceed
,
but
from
a
common
,
natural
Principle
,
wherewith
the
Souls
of
all
men
were
endued
by
the
Common
Creator
,
to
bear
witness
of
his
Being
,
as
a
Signature
made
by
his
own
Finger
?
I
do
not
mean
,
that
the
Notions
we
have
of
God
are
connatural
to
the
Sou
;
that
is
,
inbred
,
innate
,
and
engraven
,
as
it
were
,
in
our
minds
,
upon
our
Conception
in
the
Womb
,
so
that
every
man
in
his
Senses
doth
of
himself
,
by
common
instinct
,
understand
that
there
is
a
God
.
Methinks
we
need
not
go
so
far
.
It
is
enough
that
there
is
in
us
an
inclination
towards
God
,
a
disposition
and
propension
to
Religion
,
and
an
aptness
to
receive
the
knowledge
of
God
upon
Instruction
,
Education
,
and
the
use
of
common
Reason
.
This
we
may
well
call
a
Natural
Principle
;
and
so
the
Notions
we
have
of
God
are
Natural
Notions
,
because
they
do
naturally
result
from
the
free
exercise
of
our
Natural
Faculties
.
Now
this
plainly
infers
the
Existence
of
God
;
because
none
but
God
could
put
the
Souls
of
all
Mankind
into
this
frame
:
None
but
the
Author
of
Nature
could
be
the
Author
of
those
Principles
in
our
Nature
,
whereby
every
man
is
able
to
discover
and
find
out
God
;
as
all
men
have
done
,
and
do
,
who
use
their
Reason
.
All
have
consented
in
this
,
that
there
is
a
Deity
:
Of
this
One
,
Universal
,
Uniform
Principle
there
must
be
One
,
Universal
,
Uniform
Cause
;
nor
can
any
other
Cause
be
reasonably
assigned
,
but
that
Soveraign
Being
,
who
is
the
Cause
of
all
things
,
and
who
ordered
our
common
Nature
thus
.
Had
not
God
made
our
Faculties
so
,
that
the
belief
of
his
Existence
springs
forth
in
every
one's
mind
with
his
Reason
,
and
grows
up
with
his
Reason
,
we
might
argue
with
Lucilius
in
Cicero
,
De
Nat.
Deor.
lib.
2.
That
it
would
have
been
impossible
for
that
Belief
to
have
continued
every
where
constant
,
or
to
have
been
confirmed
by
a
long
tract
of
time
,
and
to
have
become
inveterate
together
with
mens
Ages
.
For
vain
,
fictitious
Opinions
wear
out
by
Diuturnity
.
Time
discovers
and
destroys
the
falshood
of
Imagination
,
but
confirms
the
solid
dictates
and
determinations
of
Nature
.
Which
shews
,
that
this
common
,
lasting
Notion
of
the
Existence
of
God
,
is
natural
,
and
owes
its
original
to
a
Power
above
,
whose
workmanship
we
all
are
.
To
defond
themselves
against
the
strength
of
this
Argument
,
those
that
say
in
their
hearts
there
is
no
God
,
pretend
that
this
so
universal
a
belief
of
the
Existence
of
a
Deity
,
may
be
impured
to
one
or
other
of
these
four
Causes
,
if
not
to
all
of
them
:
Tradition
,
Fear
,
State-policy
,
and
common
Compact
;
the
vanity
of
which
Pretence
I
am
now
to
shew
,
that
I
may
not
pass
by
any
thing
material
which
lies
in
my
way
,
upon
this
necessary
,
useful
,
and
seasonable
Subject
.
●
.
As
to
the
pretence
of
Tradition
,
though
we
suppose
it
to
have
been
one
Cause
of
that
Universal
Consent
I
have
spoken
of
,
yet
these
two
things
must
be
said
:
First
,
That
Tradition
argues
the
Truth
of
the
Belief
;
and
therefore
is
alledg'd
to
no
purpose
.
Secondly
,
That
Tradition
of
it self
alone
,
and
without
the
dictates
of
Nature
,
could
not
have
been
a
sufficient
cause
of
this
Universal
Consent
.
First
,
Tradition
argues
the
Truth
of
that
Belief
which
hath
prevailed
amongst
all
Mankind
.
By
Tradition
is
meant
(
if
men
will
speak
Sense
and
Reason
)
an
Opinion
handed
down
from
some
First
Authors
:
Nor
can
any
other
Authors
of
this
Tradition
be
assigned
,
but
those
from
whose
Loins
all
Mankind
descended
;
for
how
was
it
possible
for
a
common
Principle
to
spring
but
from
a
common
Root
,
.
our
First
Parents
?
Now
this
leads
us
back
to
the
Times
which
Moses
speaks
of
,
when
the
First
Parents
of
Mankind
were
formed
.
And
the
Faith
of
God's
Existence
being
derived
originally
from
them
,
cannot
but
be
unquestionably
true
;
because
they
could
not
but
know
their
own
beginning
:
They
could
not
but
know
,
that
God
had
made
them
after
a
preternatural
manner
;
that
God
had
formed
them
by
his
immediate
Power
;
and
that
they
came
out
of
the
hands
of
God
:
Nor
is
it
conceivable
,
that
they
should
have
taught
their
Children
the
knowledge
of
God
,
had
not
they
themselves
been
sure
there
was
One
:
That
they
should
wilfully
and
designedly
impose
a
Fiction
upon
all
their
Posterity
,
and
such
a
Fiction
too
as
would
keep
their
minds
in
continual
bondage
under
the
most
frightful
apprehensions
;
this
is
an
Imagination
which
confounds
the
Understanding
of
any
reasonable
man
,
and
is
altogether
unaccountable
.
Besides
,
Had
not
the
Tradition
been
certain
,
how
could
it
have
held
so
every
where
in
the
World
,
and
all
along
for
several
Thousand
years
to
this
day
?
Fables
are
apt
to
be
soon
lost
,
what
Hand
soever
sends
them
abroad
to
pass
about
in
the
World
.
The
falshood
of
them
is
somewhere
or
other
discover'd
in
time
;
especially
when
Inquisitive
and
Wise
men
begin
to
search
into
them
,
and
to
examine
what
substance
there
is
in
them
,
and
what
credit
they
are
of
:
And
how
was
it
possible
for
this
Tradition
,
had
it
been
fabulous
,
to
have
gone
through
the
world
without
interruption
,
or
stop
,
notwithstanding
all
the
most
Curious
Enquiries
in
so
many
Philosophical
and
Learned
Ages
?
This
shews
,
that
the
Tradition
is
grounded
upon
Principles
of
Nature
;
that
therefore
it
is
common
with
our
Nature
;
and
must
be
as
constant
and
common
as
Humane
Nature
continues
.
2.
To
which
I
add
,
Secondly
,
That
though
Truth
went
along
with
the
Tradition
,
yet
of
it self
alone
,
and
without
the
Dictates
of
Nature
,
it
could
not
have
been
universally
received
in
all
Places
and
Ages
.
For
every
one
is
not
ready
to
embrace
Truth
it self
,
though
it
be
never
so
probable
;
and
when
it
is
received
,
in
process
of
time
it
doth
often
drop
;
nor
is
it
easy
to
conceive
how
this
Truth
could
have
gone
so
current
,
as
it
hath
gone
,
in
all
parts
,
and
from
hand
to
hand
,
without
any
considerable
opposition
,
unless
it
had
had
the
help
of
strong
Reason
to
support
it
,
and
to
carry
it
on
still
.
No
doubt
but
Adam
taught
his
Children
,
in
that
long
tract
of
time
,
the
Nine
hundred
and
thirty
years
of
his
life
,
many
Truths
,
both
Philosophical
and
Divine
,
which
yet
are
now
quite
lost
;
especially
to
those
people
who
have
not
the
use
of
those
Books
which
are
open
before
us
.
Nay
,
though
we
are
able
by
the
help
of
Discourse
to
gather
divers
things
out
of
Moses's
Writings
,
which
the
old
Pagans
had
no
knowledge
at
all
of
;
yet
are
there
several
matters
which
we
our selves
are
to
seek
for
,
because
they
are
not
evident
from
clear
,
cogent
Principles
of
Nature
.
But
this
great
Truth
concerning
the
Existence
of
God
hath
been
propagated
all
along
together
with
Mankind
,
and
as
people
have
every
where
multiplied
successively
from
Generation
to
Generation
.
Nay
,
the
higher
we
go
to
those
Elder
times
after
the
Creation
,
the
less
of
Infidelity
we
find
.
Though
there
were
then
very
few
Books
in
the
World
,
yet
God
was
believed
on
,
and
even
by
those
who
in
their
lives
dishonoured
him
:
For
in
those
days
Nature
spake
with
simplicity
,
and
much
plainer
and
better
than
in
after-times
,
when
men
of
wanton
Wits
,
and
of
base
Minds
,
used
Arts
,
and
so
corrupted
and
debauch'd
their
Natural
Reason
.
This
shews
,
that
the
Belief
of
God's
Existence
is
grounded
upon
something
in
Humane
Nature
,
which
hath
still
preserv'd
it
in
the
world
,
notwithstanding
the
miscarriage
of
many
other
Traditions
which
our
old
Ancestors
transmitted
to
their
Posterity
,
and
left
with
them
.
This
hath
escaped
undestroy'd
,
uncontradicted
but
by
a
very
few
Partial
,
Conceited
,
and
Designing
Men
;
of
which
no
other
cause
can
be
rationally
assigned
,
but
that
it
is
most
consonant
to
the
frame
of
our
Nature
,
a
Natural
Principle
,
an
Idea
of
God
which
he
himself
hath
,
as
it
were
,
imprinted
and
stamp'd
upon
every
ones
minds
,
so
that
it
cannot
be
worn
out
by
Time
it self
,
which
weareth
out
other
Notions
that
are
not
fixt
and
rivetted
,
as
this
is
,
into
the
common
Reason
of
Mankind
;
and
therefore
it
is
not
to
be
imputed
to
mere
Tradition
.
2.
Nor
,
Secondly
,
Can
it
be
imputed
to
Fear
;
which
is
the
next
Pretence
.
For
those
who
would
destroy
the
Belief
of
a
God
,
would
fain
persuade
the
world
,
that
it
is
only
a
thing
of
Phancy
,
a
fictitious
,
frightful
Idea
,
put
into
peoples
heads
by
Designing
Men
,
or
formed
in
their
Brains
by
the
power
of
their
own
Imagination
;
and
that
their
minds
being
once
scared
,
were
easily
bent
to
conceive
that
there
is
a
Terrible
Being
over
them
,
which
those
bold
,
hardy
Wretches
imagine
to
be
nothing
but
a
Bugbear
,
without
any
real
Existence
;
and
accordingly
they
bottom
Religion
upon
groundless
Fears
;
believing
Hell
,
and
Damnation
,
and
a
Deity
,
to
be
Figments
,
things
invented
and
talked
of
to
terrify
the
World
;
and
so
the
Atheistical
Author
of
the
Leviathan
represents
them
,
comparing
them
,
as
he
has
the
confidence
to
express
it
,
to
an
empty
Hat
upon
a
crooked
Stick
to
fright
Birds
from
the
Corn.
I
should
beg
every
good
Christian's
pardon
for
but
mentioning
such
Impiety
,
did
not
the
Looseness
of
the
Age
we
live
in
constrain
us
to
take
notice
of
the
strange
Notions
that
are
got
abroad
:
The
meaning
whereof
in
short
is
,
That
if
people
were
not
frighted
out
of
their
Wits
,
they
would
hardly
believe
the
Existence
of
a
Deity
;
for
they
ground
that
Belief
upon
Fear
,
and
make
Popular
Fear
to
be
the
cause
of
it
.
And
hence
it
is
,
they
think
,
that
this
Belief
hath
generally
prevailed
in
the
World
;
not
from
any
Natural
Principle
in
the
Understanding
,
but
from
a
slavish
,
foolish
Passion
of
heart
;
and
because
men
have
been
every
where
taught
to
be
fearful
and
timorous
,
or
have
made
themselves
so
.
Now
to
every
Considerate
,
Rational
Man
,
it
is
plain
,
that
Fear
cannot
be
the
cause
of
that
Belief
,
but
is
the
consequence
and
effect
of
it
:
That
is
,
Men
do
not
believe
a
God
,
because
they
are
afraid
;
but
are
therefore
afraid
,
because
they
believe
there
is
one
,
a
Just
and
Powerful
Being
over
all
:
And
therefore
their
Fears
proceed
from
an
Universal
,
Common
,
and
Natural
Principle
in
every
ones
mind
,
touching
God's
Existence
;
for
otherwise
it
were
impossible
for
mens
Fears
to
be
so
great
,
so
universal
,
so
fixt
in
Humane
Nature
,
as
never
to
be
eradicated
.
First
,
It
can
never
stand
with
common
Reason
to
conceive
,
how
Fear
should
create
Tormenting
Apprehensions
of
a
Being
,
whom
all
Mankind
have
ever
adored
for
his
great
Goodness
,
and
whom
Heathen
Philosophers
themselves
have
discover'd
by
the
Light
of
Nature
,
to
be
for
his
Divine
Perfections
the
most
Lovely
and
Desirable
Being
in
the
whole
world
.
What
Reverence
soever
the
sense
of
his
Greatness
may
call
for
,
disquieting
.
Terrors
of
a
Being
so
infinitely
Perfect
,
cannot
spring
but
from
an
Evil
Conscience
:
And
then
I
appeal
to
all
Men
of
Sense
,
whether
that
Conscience
ought
to
be
heard
against
God
,
whose
Interest
it
is
to
have
none
.
This
is
certain
,
That
there
can
be
no
fear
,
where
there
is
not
supposed
an
Object
to
be
afraid
of
.
That
Object
must
be
acknowledged
,
not
only
to
be
,
but
to
be
Angry
and
Threatning
;
otherwise
our
Faculties
would
be
both
vain
and
delusory
,
constrained
to
fear
where
no
grounds
of
fear
are
;
which
is
to
reproach
Nature
it self
,
that
is
so
adored
by
some
Insidels
,
and
to
impeach
it
for
a
Common
Cheat.
Secondly
,
Though
we
should
think
some
particular
Persons
imposed
upon
by
their
Fears
;
yet
how
could
all
Men
in
the
World
fall
under
the
same
Imposture
at
once
?
How
could
they
be
seiz'd
with
one
Agony
universally
,
but
from
an
Epidemical
Principle
in
Humane
Nature
?
Or
,
how
could
they
all
jump
together
in
one
Principle
without
the
Hand
of
a
God
who
made
them
all
,
and
intended
by
this
means
to
hold
them
all
fast
to
himself
?
Thirdly
,
If
we
should
be
so
unreasonable
as
to
suppose
Mankind
to
have
been
frighted
all
at
the
same
instant
,
no
body
knows
by
whom
,
or
when
,
or
how
;
and
by
that
fright
to
have
been
possest
with
the
thoughts
of
a
Deity
,
can
we
suppose
too
that
they
had
no
time
in
so
many
Ages
,
to
recover
themselves
out
of
that
panick
Distemper
?
Fear
is
a
cruciating
and
tormenting
Passion
,
which
every
Man
is
desirous
to
rid
himself
of
as
soon
as
he
can
;
and
would
all
Mankind
be
plagued
with
it
perpetually
,
and
without
grounds
?
If
it
be
said
,
That
some
Philosophers
have
found
out
the
unreasonableness
of
it
,
and
for
that
reason
have
discarded
the
Notion
of
a
Deity
,
which
was
the
effect
of
it
;
how
came
it
to
pass
,
that
those
Philosophers
themselves
could
not
void
their
own
minds
of
that
Fear
notwithstanding
?
It
was
observed
before
out
of
Cicero
,
That
Epicurus
,
as
great
an
Atheist
as
he
was
,
could
not
rid
himself
of
the
fear
of
God
and
Death
;
and
if
the
hearts
of
his
Followers
were
throughly
searched
,
it
will
be
found
,
that
none
are
more
fearful
than
they
;
which
is
a
plain
sign
,
that
there
are
Briars
and
Thorns
in
their
Consciences
that
can
never
be
pluck'd
up
by
the
Roots
;
that
there
is
a
Testimony
of
God
within
them
,
and
that
how
slightly
and
contumeliously
soever
they
may
talk
of
a
God
in
their
fits
,
there
is
an
abiding
Conviction
upon
their
minds
,
that
there
is
a
God
that
judgeth
the
Earth
,
and
will
one
day
render
to
every
Man
according
to
his
works
.
There
is
an
end
of
fear
,
when
once
it
is
discovered
to
be
groundless
;
and
if
Democritus
,
and
the
rest
of
them
,
did
verily
believe
,
there
was
no
God
,
what
made
them
still
afraid
?
This
fear
could
not
raise
the
Notion
of
a
Deity
in
them
,
because
they
disputed
against
the
Notion
.
No
;
it
was
the
Notion
of
God
,
which
their
Consciences
could
not
part
with
,
whatever
they
said
;
it
was
this
that
kept
them
in
fear
.
For
Nature
will
not
lye
,
however
Mens
Tongues
may
;
and
the
terrible
Apprehensions
which
those
very
Men
laboured
under
,
are
a
plain
argument
,
that
the
belief
of
God's
Existence
is
inseparable
from
all
mens
Reason
;
a
Principle
never
to
be
pulled
or
torn
out
of
Humane
Nature
,
because
radicated
in
it
by
the
Maker
of
Mankind
.
3.
It
is
suggested
also
,
That
the
universal
belief
of
a
Deity
was
introduced
by
the
contrivance
of
Politick
Princes
,
who
took
advantage
by
the
panick
fears
of
People
to
confirm
their
apprehensions
,
and
to
fill
their
minds
with
Notions
of
a
God
,
that
thereby
they
might
the
better
keep
their
Subjects
in
Peace
and
Obedience
to
their
Commands
,
and
in
continual
Awe
of
an
Invisible
,
Omnipotent
Being
,
that
would
punish
both
in
this
World
,
and
in
another
,
all
Sedition
,
Contumacy
,
and
Disorders
,
though
never
so
secretly
acted
;
and
so
they
resolve
all
Religion
into
State
Policy
,
as
if
it
were
nothing
but
an
Imposture
,
and
Artificial
Engine
of
Civil
Government
,
formed
by
the
Wit
and
Cunning
of
designing
Legislators
.
One
of
the
thirty
Tyrants
at
Athens
,
Critias
by
Name
,
is
thought
to
have
been
one
of
the
first
that
suggested
this
,
and
fancied
the
belief
of
a
Deity
to
be
an
Invention
and
Trick
of
State
;
and
from
him
that
fancy
is
come
down
to
us
,
and
hath
possest
the
Brains
of
some
in
this
Age
,
who
are
much
of
the
Principles
and
Temper
of
Critias
.
I
call
it
a
fancy
,
because
it
is
an
unreasonable
imagination
upon
these
four
Accounts
.
1.
First
,
It
is
not
conceivable
,
how
any
Pagan
,
though
never
so
great
a
Statesman
or
Philosopher
,
could
at
first
without
any
Preconception
or
Disposition
towards
a
Deity
,
devise
and
create
in
his
mind
a
bright
Idea
of
so
glorious
a
Being
,
and
of
those
Divine
Properties
which
essentially
belong
to
a
Nature
that
is
acknowledged
to
be
eminently
and
absolutely
Perfect
.
If
it
be
said
,
This
Idea
was
first
formed
by
the
strength
of
Humane
Reason
,
the
Point
is
gained
,
that
the
Notion
of
a
Deity
is
grounded
in
the
intellectual
part
of
Humane
Nature
,
a
rational
,
natural
Principle
;
and
for
that
cause
,
the
belief
of
a
God
has
been
universally
profest
all
over
the
World
.
If
it
was
not
the
work
of
Reason
,
but
a
kind
of
Phantasm
that
fell
by
meer
chance
into
the
man's
Imagination
,
a
casual
and
contingent
Idea
,
that
one
would
think
might
as
well
have
dropt
into
the
phancy
of
a
Common
Animal
without
the
use
of
Reason
:
How
is
it
conceivable
,
that
such
a
glorious
Idea
,
as
the
Idea
of
God
is
,
could
be
first
framed
in
any
mans
Imagination
by
chance
?
The
Idea
of
a
Being
of
all
the
most
glittering
Perfections
?
The
Idea
of
a
most
Wife
,
Righteous
,
and
Gracious
Being
?
The
Idea
of
an
Omnipotent
,
Benign
Cause
of
all
things
?
In
short
,
The
Idea
of
a
Being
that
is
the
most
glorious
,
beautiful
,
and
charming
Object
for
the
Rational
Faculty
to
be
fixt
on
,
and
to
contemplate
,
and
for
one's
heart
to
desire
?
How
could
such
an
Idea
fall
into
any
one's
fancy
by
meer
chance
,
and
without
the
Operation
of
Reason
?
2.
Or
Secondly
,
How
can
such
an
imaginary
Figment
of
the
Brain
be
reasonably
thought
to
have
possest
the
minds
of
all
the
Politicans
in
the
World
at
once
,
and
that
by
chance
too
?
How
could
they
all
entertain
the
same
Notions
of
God
at
the
same
time
,
if
they
were
fictitious
things
;
or
if
there
were
not
great
Reasons
for
them
in
Nature
?
How
could
Men
of
so
many
different
Languages
,
and
in
so
many
distant
Places
and
Countries
,
conspire
all
at
once
to
devise
a
Notion
,
for
which
there
was
no
Reason
,
Ground
,
or
Truth
?
3.
Or
,
Thirdly
,
If
all
Princes
could
have
joyn'd
together
to
couzen
the
World
,
how
is
it
conceiveable
that
they
would
,
or
could
have
put
a
cheat
upon
themselves
,
and
have
deceived
their
own
minds
?
For
Princes
and
Statesmen
lie
under
the
apprehensions
of
God
as
well
as
other
Men
;
and
the
most
hardy
,
crafty
Politician
is
some
time
or
other
afraid
of
him
,
as
Caligula
was
when
he
heard
it
thunder
.
God
hath
been
the
Hope
of
good
Princes
,
and
the
Terror
of
bad
Ones
;
and
what
ground
could
they
themselves
have
for
their
expectation
of
Rewards
or
Punishments
,
if
the
belief
of
a
Deity
had
been
an
Invention
of
their
own
;
and
if
their
secret
design
hereby
was
to
keep
,
not
themselves
,
but
their
People
in
Awe
?
4.
But
though
all
this
were
supposed
possible
,
yet
how
can
it
be
imagined
that
the
most
subtle
Statesman
could
deceive
the
minds
of
all
other
Men
in
the
World
for
such
a
long
Tract
and
Succession
of
Ages
,
with
a
groundless
and
unreasonable
Opinion
?
There
are
but
two
ways
of
propagating
a
Fiction
,
viz.
Violence
and
Fraud
,
and
neither
of
these
can
with
any
colour
of
sense
be
pretended
in
this
Case
.
First
,
For
Violence
,
no
History
can
shew
,
that
ever
it
was
used
to
make
People
believe
the
Being
of
a
Deity
.
Whatever
force
has
been
used
,
was
intended
to
establish
some
particular
Form
of
Religion
,
and
Manner
of
Worship
,
which
Men
in
Power
thought
most
agreeable
;
and
in
their
severe
proceedings
they
intended
not
to
create
in
People's
minds
the
Faith
of
God's
Existence
,
but
did
suppose
that
,
and
took
it
for
granted
,
and
took
advantage
by
it
to
carry
on
their
great
End
,
which
was
,
to
bring
People
to
a
particular
Mode
of
Religion
,
that
they
themselves
were
best
pleas'd
with
.
Besides
,
Violence
,
if
it
had
been
used
in
this
Case
,
could
not
have
done
their
work
,
because
the
Minds
of
Men
are
never
to
be
forced
,
especially
into
an
universal
Belief
,
and
without
the
help
of
Reason
.
Whatever
External
Professions
and
Compliances
it
may
bring
a
few
timorous
Persons
to
,
it
cannot
alone
work
upon
the
Understanding
and
Conscience
,
to
receive
an
Opinion
which
is
not
in
it self
evident
or
probable
;
rather
,
Men
are
apt
to
hate
an
Opinion
that
is
brought
with
the
terrible
Pomp
of
Sword
and
Fire
;
witness
all
the
unsuccessful
Attempts
of
Princes
,
who
instead
of
propagating
their
Religion
,
have
still
done
it
hurt
by
Sanguinary
Methods
.
The
difficulties
here
would
have
been
far
greater
,
nay
,
insuperable
,
to
force
all
the
People
in
the
World
into
the
belief
of
a
thing
so
contrary
to
the
Inclinations
and
Ease
of
their
own
Minds
;
to
make
them
believe
that
there
is
an
Almighty
Being
over
them
,
that
observes
all
their
evil
Actions
,
and
will
most
certainly
punish
them
;
and
so
to
bring
them
under
a
necessity
of
possessing
themselves
Day
and
Night
with
tormenting
Anxieties
;
this
is
so
inconsistent
with
those
desires
which
every
one
naturally
hath
of
enjoying
all
possible
Satisfaction
and
Comfort
in
his
own
breast
,
that
it
would
have
been
impossible
for
all
the
World
to
have
been
forced
into
an
universal
Belief
of
it
,
had
there
not
been
an
universal
Principle
in
Nature
to
oblige
them
to
it
.
Fear
is
a
disquieting
Passion
,
which
every
Man
would
clear
his
mind
of
as
soon
as
he
can
.
Some
who
have
been
bred
up
in
the
fear
of
God
,
have
endeavoured
to
force
themselves
out
of
it
,
even
against
their
Consciences
and
Reason
;
and
how
all
Mankind
could
be
forced
into
it
without
their
Consciences
and
Reason
,
is
altogether
unconceiveable
.
It
is
therefore
pretended
in
the
next
place
,
That
this
was
done
by
the
subtle
and
fraudulent
Arts
of
Politicians
;
and
that
People
believed
,
because
they
were
told
by
their
Governors
,
that
there
was
a
Deity
.
But
to
tell
,
is
one
thing
;
and
to
perswade
,
another
.
People
are
not
wont
,
much
less
are
all
People
in
the
World
dispos'd
to
have
so
very
kind
an
Opinion
of
their
Superiors
,
as
to
believe
them
upon
their
bare
words
;
especially
in
a
case
which
touches
them
so
nearly
;
and
wherein
all
the
Pleasure
of
their
Lives
,
and
the
Peace
of
their
Minds
are
so
deeply
concern'd
.
For
Men
have
ever
found
,
that
Sense
,
Wisdom
,
and
Honesty
,
do
not
always
go
along
with
Power
.
Great
Men
may
be
as
weak
and
shallow
in
their
Intellectuals
as
others
,
as
soon
mistaken
in
their
Measures
,
as
easily
disappointed
of
their
Ends
;
nay
,
more
apt
to
be
put
upon
,
than
to
impose
.
And
though
some
may
be
very
skilful
in
their
Conduct
,
yet
may
they
be
designing
;
and
the
more
politick
any
Governors
are
thought
,
the
more
ready
are
People
to
be
very
jealous
of
their
Intentions
;
and
how
it
could
happen
all
at
once
,
that
all
Statesmen
should
be
so
politick
as
to
contrive
,
and
all
Mankind
should
be
so
credulous
as
to
consent
to
a
Fiction
of
so
great
a
Nature
and
Consequence
,
is
a
question
which
may
well
ask
any
Man
of
Reason
,
how
this
can
agree
with
it
?
But
besides
,
suppose
such
a
lucky
hit
did
once
,
(
no
Man
knows
when
)
fall
out
;
how
is
it
imaginable
,
That
a
politick
Artisice
could
have
past
every
where
all
along
from
Age
to
Age
,
without
being
discovered
by
the
greatest
part
of
Mankind
?
There
are
very
few
probable
Truths
,
but
some
time
or
other
have
met
with
Contradiction
;
and
when
an
Imposture
comes
to
be
notorious
,
it
is
for
ever
basfled
;
and
if
the
belief
of
a
Deity
had
been
such
,
how
can
we
think
,
that
a
Design
formed
to
terrify
and
rack
the
World
,
should
not
have
been
found
out
and
spoiled
many
Ages
ago
;
especially
when
inquisitive
Philosophers
travelled
up
and
down
into
so
many
parts
to
discover
what
was
true
,
and
what
was
false
,
and
to
communicate
their
thoughts
where
ever
they
went
?
Still
they
returned
home
confirmed
in
their
belief
of
a
God
,
as
the
Rational
Sense
of
all
Men
;
and
though
in
after-times
some
few
Opiniators
pretended
to
be
singular
,
yet
were
they
hooted
at
,
scorn'd
,
and
hated
;
and
the
ancient
,
universal
Belief
went
on
still
,
which
makes
it
evident
,
that
it
was
of
strength
enough
to
support
it self
;
and
the
more
narrowly
it
was
lookt
into
,
the
greater
Substance
was
found
within
it
,
and
the
greater
Solidity
at
the
bottom
of
it
;
being
highly
consonant
to
every
Man's
Reason
,
and
founded
in
our
Common
Nature
.
4.
It
is
pretended
,
lastly
,
That
tho
universal
Belief
of
a
God
might
have
been
introduced
by
common
Compact
,
or
mutual
Agreemeent
among
Mankind
,
which
is
as
sensless
and
filly
an
Imagination
as
any
other
;
for
how
was
it
possible
for
such
an
Agreement
to
have
been
begun
,
managed
,
carried
on
,
and
ratified
,
with
the
express
consent
of
all
People
in
the
World
?
Surely
they
that
think
so
,
must
imagine
,
that
the
World
lies
within
a
very
narrow
compass
;
and
that
intelligence
in
those
Days
was
very
quick
,
and
that
the
minds
of
all
Men
were
wonderfully
credulous
.
'T
is
a
great
rarity
to
find
in
any
one
little
Country
or
Town
,
an
entire
agreement
in
matters
of
Opinion
,
though
they
carry
with
them
sufficient
reasons
of
credibility
;
and
was
it
ever
possible
for
so
many
Nations
in
the
World
,
of
such
different
Languages
,
so
vastly
distant
from
one
another
,
of
such
several
Inclinations
,
Customs
,
and
Interests
,
so
divided
by
Seas
,
and
without
any
Mutual
Commerce
or
Correspondence
;
is
it
likely
,
I
say
,
That
they
could
all
deliberately
agree
in
one
and
the
same
Notion
of
their
own
making
by
Pact
,
Covenant
,
and
Stipulation
?
And
that
too
,
to
abridge
themselves
of
the
Pleasures
of
Life
,
to
bring
themselves
into
Slavery
under
fears
of
their
own
creating
,
to
crucify
their
Hearts
with
mortifying
Expectations
,
to
render
themselves
came
and
managable
by
their
Governors
,
to
propagate
a
Fiction
,
and
thereby
to
make
their
Posterity
for
ever
melancholy
and
miserable
,
if
there
were
no
God
?
But
this
pretence
is
so
very
Absurd
and
Phantastical
,
that
to
confute
it
any
further
would
be
time
lost
;
and
therefore
the
premises
being
rightly
considered
,
must
necessarily
infer
,
that
the
Belief
of
a
Deity
is
a
Principle
rooted
in
Humane
Nature
;
Notwithstanding
all
the
various
Modes
of
Religion
which
are
in
the
World
,
all
Nations
Consent
in
this
Principle
,
perhaps
it
is
the
only
Principle
wherein
all
are
agreed
:
Which
shews
,
That
it
is
the
necessary
and
immediate
Result
of
Common
Reason
.
It
springs
out
of
our
Natural
Faculties
,
as
soon
as
we
use
them
.
We
bring
the
Seminals
of
Religion
into
the
World
with
us
;
and
the
universal
Belief
of
a
Deity
is
a
strong
argument
of
God's
Existence
,
because
it
could
come
from
no
other
hand
but
his
that
gave
us
our
Faculties
,
and
framed
our
Nature
so
,
that
by
the
exercise
of
our
Faculties
we
may
presently
discover
the
Hand
that
made
us
,
and
gave
us
our
Being
,
and
hath
set
a
mark
of
himself
upon
the
minds
of
all
Men
,
whereby
his
Being
may
be
discerned
and
known
,
though
all
the
Glories
of
his
Nature
cannot
be
fully
comprehended
.
If
at
last
it
be
said
,
That
this
Argument
touching
universal
Consent
is
not
strong
enough
to
prove
the
Truth
of
God's
Existence
,
because
then
it
would
prove
too
the
truth
of
Idolatry
,
forasmuch
as
all
Nations
were
once
Idolaters
,
and
consented
in
the
worship
of
a
great
many
Deities
:
To
this
,
two
things
may
be
easily
returned
,
First
,
That
there
was
no
such
universal
Consent
as
to
that
;
no
,
not
among
the
Pagans
themselves
.
For
though
they
worshipped
a
plurality
of
Objects
,
and
the
vulgar
People
paid
their
Devotions
to
them
,
as
to
so
many
real
and
distinct
Deities
;
yet
(
as
I
shew'd
before
)
they
own'd
One
Supreme
God
,
and
look'd
upon
the
rest
as
Inferior
Beings
;
Deities
that
had
been
generated
or
made
by
the
great
Cause
of
all
things
,
and
them
they
adored
for
his
sake
,
and
upon
his
account
,
as
Deputies
and
Administrators
under
him
,
and
as
Mediators
for
Men
to
him
;
so
that
they
referred
their
Worship
to
him
by
them
,
and
did
terminate
all
of
it
in
him
.
And
yet
the
wiser
sort
of
Men
among
them
,
did
not
esteem
that
multitude
of
Deities
,
as
so
many
real
Persons
,
Substances
,
and
Beings
distinct
from
the
Supreme
,
but
rather
as
so
many
several
Virtues
and
Powers
of
One
Sovereign
Numen
,
personated
fictitiously
,
according
to
the
2.
Secondly
,
How
gross
soever
the
Conceits
of
the
Heathens
were
,
the
whole
account
of
the
matter
shews
,
That
they
were
inclined
and
willing
to
Worship
the
True
God
,
if
they
could
but
have
certainly
known
where
or
how
to
have
found
him
.
In
places
of
the
thickest
Darkness
,
and
in
times
of
the
greatest
Ignorance
,
there
was
in
all
Men
a
Propensity
to
some
Religion
or
other
;
so
that
rather
than
People
would
have
no
God
at
all
,
they
would
adore
many
,
which
still
serves
to
confirm
the
Point
in
hand
,
That
the
belief
of
a
Deity
is
radicated
in
Humane
Nature
,
how
hard
soever
some
few
odd
Men
have
labour'd
and
strain'd
to
tear
it
out
.
Seeing
a
belief
so
universal
cannot
be
founded
on
meer
Tradition
,
or
Fear
,
or
Policy
,
or
any
advised
Agreement
,
and
Institution
amongst
Mankind
;
if
we
will
enquire
soberly
into
the
Reasons
of
it
,
no
other
rational
Account
can
be
given
,
but
that
the
Faculties
of
our
Nature
are
so
framed
by
the
Excellent
Wisdom
and
Power
of
God
,
that
upon
the
due
exercise
of
our
Understanding
and
Reason
,
an
Idea
of
God
ariseth
in
every
one's
mind
;
which
is
,
therefore
rightly
called
a
Natural
Idea
,
because
it
may
be
formed
by
the
use
of
our
Natural
Faculties
,
without
the
assistance
of
special
Revelation
;
and
because
our
Nature
is
so
ordered
by
the
Father
of
Spirits
:
Divines
rightly
say
,
That
the
Idea
of
God
is
imprinted
on
all
Mens
minds
by
the
Finger
of
God
,
and
is
a
mark
of
himself
,
and
of
his
own
setting
,
to
let
us
know
that
we
are
all
his
,
and
to
draw
from
us
all
possible
returns
of
Praises
and
Reverence
,
of
Admiration
and
Love
,
of
Imitation
and
Obedience
,
and
Universal
Submission
to
his
Divine
Will
and
Pleasure
.
CHAP.
IV.
HAVING
fully
consider'd
this
Argument
of
God's
Existence
,
taken
from
the
Universal
Consent
of
Mankind
,
and
the
Common
Principle
which
is
in
Humane
Nature
;
I
proceed
now
to
that
which
was
proposed
as
the
Third
Head
;
viz.
The
Consideration
of
some
Extraordinary
Occurrences
in
the
World
,
which
further
argue
the
Being
of
a
God
.
And
here
many
things
might
be
taken
notice
of
,
were
I
minded
to
let
this
Discourse
swell
into
a
great
bulk
;
as
,
The
Strange
Discoveries
which
have
been
made
of
many
the
most
Secret
Villanies
;
the
Wonderful
Events
,
whereby
the
Designs
of
Wicked
Men
have
been
prevented
and
over-rul'd
;
the
Various
Providences
whereby
Opprest
Innocence
hath
been
vindicated
and
deliver'd
,
the
Several
Revelations
of
the
Divine
Will
which
have
been
given
since
the
beginning
of
the
Creation
,
the
constant
supporting
of
Government
and
Order
in
the
World
,
the
remarkable
Translation
of
Empires
for
Peoples
Provocations
;
the
Astonishing
Examples
which
have
been
made
of
many
Bold
,
Incorrigible
Wretches
;
and
the
like
:
All
which
do
in
their
kind
shew
,
that
there
is
a
Divine
Disposer
and
Governor
of
the
Universe
;
an
Observing
and
Righteous
God
,
that
judgeth
all
the
Earth
.
But
because
these
may
chance
to
be
looked
upon
rather
as
Popular
Suggestions
,
than
Convincing
,
Solid
Arguments
,
I
shall
for
brevity
sake
wave
them
,
and
insist
only
upon
Two
things
,
which
the
most
Judicious
Men
are
commonly
wont
to
urge
,
and
which
indeed
are
past
all
contradiction
,
if
matter
of
Fact
can
be
made
appear
:
And
they
are
-
1.
First
,
Such
Miraculous
Works
,
as
could
never
have
been
done
but
by
an
Almighty
Power
:
And
,
-
2.
Secondly
,
Such
Predictions
and
Prophesies
,
as
could
never
have
been
delivered
without
the
foreknowledge
of
an
Omniscient
Being
.
1.
First
,
For
those
Miraculous
Works
which
could
never
have
been
done
without
an
Almighty
Power
.
By
Miracles
I
mean
such
as
are
True
Miracles
;
or
such
Effects
,
as
no
Second
,
Subordinate
Cause
can
possibly
work
of
it self
;
no
Finite
,
Natural
Agent
can
do
by
any
Causality
,
or
Virtue
of
its
own
.
And
of
such
Miracles
there
seem
to
be
these
Three
sorts
,
which
most
of
all
relate
to
the
matter
in
hand
:
1.
First
,
Such
as
have
been
done
without
any
Concurrence
or
Instrumentality
of
Second
Causes
;
nay
,
such
as
could
never
have
been
done
by
any
Limited
Power
:
As
the
giving
sight
to
those
who
were
born
without
Eyes
;
the
making
the
Sun
to
go
back
,
or
to
stand
still
;
the
Raising
of
the
Dead
to
life
again
;
and
the
multiplying
a
few
Loaves
and
Fishes
to
satisfy
Five
thousand
People
.
2.
Such
Effects
,
as
perhaps
might
have
been
done
in
time
by
the
help
of
Natural
means
,
but
yet
never
were
,
nor
could
be
wrought
on
a
sudden
by
their
use
and
application
;
as
,
the
healing
of
the
Leprosy
in
a
moment
;
the
instantaneous
removing
of
the
Palsey
,
and
the
like
Difficult
and
Inveterate
Distempers
.
3.
Such
Effects
as
have
been
done
by
the
use
of
Means
;
but
yet
such
a
sort
of
Means
,
as
were
indispos'd
for
those
Operations
;
nay
,
were
utterly
uncapable
of
themselves
to
produce
those
strange
Effects
:
As
,
the
Dividing
of
the
Sea
with
a
Rod
;
the
Separating
of
Waters
by
smiting
them
with
a
Mantle
;
the
Curing
of
a
Leprosy
by
washing
in
a
Common
River
;
the
Sweetning
of
a
Bitter
Fountain
with
a
Piece
of
Wood
;
the
giving
Sight
to
the
Blind
by
the
application
of
Clay
and
Spittle
;
the
Restoring
of
the
Deaf
and
Dumb
by
putting
a
Finger
into
the
Ear
;
the
Healing
of
many
Infirmities
with
a
Touch
,
with
the
Hem
of
a
Garment
,
with
an
Handkerchief
,
with
a
Word
,
with
a
Shadow
of
a
Man
passing
by
,
and
the
like
.
All
these
Extraordinary
Occurrences
are
above
the
Powers
of
all
Art
and
Nature
:
The
first
sort
,
in
respect
of
the
Quality
of
them
;
the
rest
in
respect
of
the
Manner
of
their
Production
.
No
Creature
can
stop
the
Course
of
the
Sun
,
any
more
than
he
can
pull
all
the
Stars
out
of
the
Firmament
.
No
Creature
can
form
an
Eye
,
or
any
Integral
part
of
it
,
any
more
than
he
can
extinguish
the
Light
of
the
Day
:
No
Creature
can
recover
the
Dead
,
any
more
than
he
can
mould
an
Humane
Soul
and
Body
out
of
the
dust
.
Nor
can
any
Creature
do
one
Wonder
(
though
it
be
only
a
Wonder
in
Nature
,
or
to
outward
appearance
)
either
without
means
,
or
by
means
indisposed
,
incompetent
,
and
insufficient
,
any
more
than
he
can
frame
a
World
,
or
govern
the
Universe
by
his
Beck
.
The
Nature
of
these
things
,
and
the
Power
that
is
requisite
to
bring
them
to
pass
,
sets
them
above
all
the
reach
of
Natural
,
Finite
,
Limited
Agents
;
and
therefore
when
they
are
done
,
they
are
plain
Demonstrations
of
a
Superior
Power
,
Arguments
of
an
Uncontroulable
Hand
,
Proofs
of
an
Almighty
Agent
;
that
is
,
of
the
Existence
of
a
God
.
1.
For
first
;
None
but
an
All
powerful
Being
can
alter
the
Establish'd
Course
and
Order
of
things
.
Every
part
of
the
World
is
under
some
peculiar
Law
,
which
it
regularly
and
constantly
observes
.
Though
here
and
there
Nature
may
commit
some
slight
Error
in
its
Specifick
Operations
;
yet
the
great
Laws
of
the
Universe
stand
,
and
hold
against
all
Natural
Agents
;
and
every
Creature
yieldeth
Obedience
to
them
.
Therefore
when
the
setled
Course
of
the
Creature
is
altered
(
as
it
always
is
when
a
True
Miracle
is
wrought
)
it
is
an
undeniable
Argument
of
a
Superior
Hand
,
which
gave
every
thing
its
Law
,
Never
to
be
changed
but
by
the
same
Power
which
fix'd
it
;
and
against
which
no
Law
can
possibly
hold
,
when
that
Sovereign
Being
hath
a
mind
to
dispose
of
a
Creature
into
a
different
Course
.
As
for
instance
;
'T
is
a
Law
which
the
Waters
are
under
,
That
they
shall
perpetually
consist
of
fluid
parts
,
by
means
whereof
they
naturally
run
into
,
and
maintain
an
inviolable
state
of
mixture
and
co-adunation
.
'T
is
a
Law
the
Heavens
are
under
,
That
the
Lamps
thereof
shall
be
Day
and
Night
in
motion
.
'T
is
a
Law
every
Man
is
under
,
That
the
Dust
shall
return
to
the
Earth
as
it
was
,
and
the
Spirit
shall
return
unto
him
that
gave
it
.
According
to
these
Laws
doth
the
Course
and
Order
of
all
these
things
hold
,
never
to
be
broken
or
changed
by
the
natural
force
of
any
of
their
Fellow-Creatures
.
Now
when
it
so
happens
,
that
either
an
Heavenly
Body
is
arrested
in
its
progress
;
or
that
the
Sea
is
thrown
up
and
consolidated
into
standing
heaps
;
or
that
a
man's
Soul
,
which
had
escaped
out
of
its
Prison
,
is
sent
back
again
out
of
the
other
world
,
and
remanded
into
its
Cold
,
Earthly
,
and
Ruinated
Lodgings
;
it
is
impossible
with
Reason
to
ascribe
this
to
any
other
Cause
,
but
the
Omnipotence
of
a
Transcendent
Being
,
who
governs
and
disposeth
all
things
in
Heaven
and
Earth
of
his
own
good
pleasure
.
And
it
shews
,
that
the
first
sort
of
Miracles
,
viz.
such
as
have
been
done
without
the
operation
of
any
Second
Causes
,
nor
could
have
been
done
by
them
,
are
clear
Attestations
of
the
Existence
of
a
Deity
,
under
whose
Hand
and
Power
all
other
Beings
are
.
2.
And
then
,
Secondly
,
Touching
the
other
sorts
of
Miracles
,
such
as
have
been
wrought
instantly
,
and
without
means
sufficient
of
themselves
,
as
the
Curing
of
Diseases
in
a
moment
by
a
Word
,
or
a
Touch
;
they
are
the
productions
of
things
out
of
nothing
;
which
cannot
be
attributed
to
any
thing
less
than
a
Deity
.
For
in
these
Cases
there
is
an
utter
indisposition
,
both
in
the
Means
,
and
in
the
Object
about
which
those
Means
are
used
;
and
consequently
,
such
a
Miracle
is
a
kind
of
Creation
,
which
nothing
but
Omnipotence
can
produce
.
There
is
little
,
if
any
,
difference
,
as
to
the
Power
,
between
raising
things
out
of
no
pre-existent
Matter
,
and
forming
things
out
of
Matter
that
in
it self
is
quite
uncapable
of
that
formation
;
in
each
Case
an
Almighty
Power
is
necessary
;
and
where
that
Power
is
,
it
is
the
same
thing
to
it
,
in
effect
,
to
bring
Perfections
out
of
utter
Incapacities
,
as
to
bring
Habits
out
of
Privations
,
or
Substance
out
of
Non-entity
.
Which
is
an
evident
Proof
,
That
granting
those
Miracles
were
really
done
,
which
we
find
recorded
of
the
Prophets
in
the
Old
Testament
,
and
especially
of
our
Saviour
,
and
his
Apostles
in
the
New
,
they
must
be
acknowledg'd
to
have
been
wrought
by
a
Divine
Power
,
or
by
the
hand
of
an
Omnipotent
Being
;
and
consequently
that
such
an
Omnipotent
Being
doth
Exist
.
Hence
it
is
,
that
True
Miracles
are
always
destructive
of
Insidellty
;
so
that
where-ever
they
have
been
shew'd
,
all
Teachable
Men
have
been
convinced
of
the
particular
Providence
of
an
Almighty
God
over
that
People
.
When
Naaman
the
Syrian
found
himself
healed
of
his
Leprosy
,
by
washing
in
Jordan
at
the
instance
of
Elisha
,
it
extorted
that
Confession
from
him
,
Behold
,
now
I
know
,
that
there
is
no
God
in
all
the
earth
,
but
in
Israel
,
2
Kings
5.
15.
When
that
Nobleman
,
John
4.
saw
what
a
Miracle
was
wrought
on
his
dying
Son
,
the
Text
saith
,
That
himself
believed
,
and
his
whole
house
,
V.
53.
When
Sergius
Paulus
saw
what
a
Miracle
was
done
for
the
punishment
of
Elymas
the
Sorceror
,
he
believed
,
being
astonished
at
the
doctrine
of
the
Lord
,
Acts
13.
12.
In
which
three
Instances
means
were
used
,
such
as
they
were
.
In
the
first
,
the
application
of
Water
;
in
the
two
latter
,
the
speaking
of
a
few
words
only
;
and
yet
each
Miracle
was
as
convincing
,
as
if
God
had
displayed
his
immediate
hand
;
because
the
means
being
of
themselves
insufficient
for
the
production
of
such
astonishing
Events
,
argued
plainly
,
that
an
Omnipotent
Virtue
went
along
with
them
,
which
supplied
their
natural
insufficiency
,
and
shewed
,
that
the
Excellence
of
the
Power
was
of
God
.
What
I
have
said
upon
this
Point
doth
suppose
,
that
these
,
and
the
like
Miraculous
Works
have
been
actually
done
;
and
if
so
,
then
the
Inference
will
be
necessary
and
unavoidable
,
That
there
is
a
God
.
But
to
evade
the
force
of
this
Argument
,
the
Infidels
of
our
Age
have
these
Two
things
to
say
.
1.
First
,
That
no
True
Miracles
,
or
Supernatural
Works
,
have
been
ever
wrought
.
2.
And
Secondly
,
That
the
Wonders
we
read
of
,
are
no
more
an
Argument
of
the
truth
of
God's
Existence
,
than
they
are
of
the
truth
of
Idolatry
,
because
Idolaters
themselves
have
pretended
to
Miracles
.
These
two
Subterfuges
and
Shifts
must
be
now
considered
in
their
order
.
1.
First
,
They
will
allow
of
no
higher
Miracles
than
what
have
been
found
here
in
Nature
,
when
some
unusual
things
have
hapned
,
the
natural
cause
whereof
could
not
be
well
assigned
.
As
for
Supernatural
Effects
,
they
are
Fables
in
the
account
of
these
men
;
because
they
cannot
admit
of
such
Effects
without
admitting
of
a
Supernatural
Power
to
produce
them
;
that
is
,
the
Existence
of
a
Deity
;
which
of
all
things
in
the
world
they
are
most
afraid
to
own
.
Now
for
the
clearing
of
this
weighty
matter
,
I
would
first
ask
these
great
Pretenders
to
Reason
,
this
General
Question
;
Whether
it
be
rational
to
deny
matter
of
Fact
,
which
hath
as
good
Evidence
as
can
possibly
be
given
of
any
matter
of
Fact
which
we
have
not
seen
with
our
own
eyes
?
If
this
be
rational
,
then
there
is
an
end
of
Faith
amongst
Mankind
,
and
we
must
believe
nothing
but
what
our
own
Senses
bear
witness
to
;
and
so
no
Credit
is
to
be
given
to
any
History
,
or
Relation
in
the
world
.
If
it
be
not
rational
,
then
have
we
as
good
grounds
to
believe
the
truth
of
Supernatural
Effects
,
or
Miracles
,
as
can
in
reason
be
expected
for
the
truth
of
any
thing
that
is
gone
and
past
.
And
this
shall
be
my
next
business
,
to
shew
,
That
the
Account
we
have
of
such
and
such
Miracles
done
,
carries
with
it
as
strong
Evidence
,
at
least
,
as
any
matters
of
Fact
we
find
in
any
History
of
former
Ages
;
so
that
with
as
much
reason
men
may
reject
the
belief
of
any
,
nay
of
all
Accounts
,
as
the
belief
of
this
.
I
do
not
here
in
the
least
pretend
to
support
the
Credit
of
all
those
Appearances
which
have
gone
under
the
name
of
Miracles
,
especially
in
latter
Ages
.
We
read
of
multitudes
,
which
have
been
either
downwright
Forgeries
and
Fictions
,
purposely
invented
to
carry
on
Lucrative
and
Superstitious
Designs
;
or
else
have
been
no
better
than
Illusions
of
mens
Senses
,
whereby
the
Credulity
of
weak
people
hath
been
impos'd
upon
,
and
abus'd
.
Nay
,
many
of
them
are
of
such
a
ridiculous
Nature
,
that
some
have
been
ashamed
of
the
Stories
,
though
they
have
made
Money
by
the
Invention
.
To
talk
of
such
Miracles
is
a
great
disadvantage
and
prejudice
to
Christ's
Religion
,
however
it
may
serve
mens
private
Interest
.
The
Miracles
I
urge
as
clear
Demonstrations
of
the
Existence
of
a
God
,
are
those
recorded
in
the
Scriptures
;
in
the
Old
Testament
,
by
Moses
,
chiefly
;
and
in
the
New
,
by
the
Evangelists
.
And
,
how
slight
soever
Scepticks
make
of
them
,
there
is
as
great
evidence
of
the
truth
of
them
,
as
there
can
be
of
any
matter
of
fact
,
if
we
will
be
so
just
to
those
Writers
,
as
to
allow
them
the
Common
Reputation
of
having
been
fair
Historians
;
though
at
present
we
set
aside
the
consideration
of
their
having
been
divinely
Inspired
.
Now
the
greatest
evidence
that
can
possibly
be
given
of
any
thing
that
was
formerly
done
,
depends
upon
these
four
Grounds
.
-
1.
That
the
Person
said
to
have
done
it
,
did
really
exist
;
or
that
there
was
indeed
such
a
Person
.
-
2.
That
the
Relators
of
the
Action
were
sufficiently
Credible
.
-
3.
That
others
who
had
Reason
to
know
,
and
were
able
to
know
the
truth
of
the
matter
,
were
sufficiently
satisfied
of
the
certainty
of
it
.
-
4.
That
things
of
great
and
publick
Concernment
were
the
consequents
of
it
.
Where
there
are
all
these
grounds
of
evidence
,
no
reasonable
Men
can
question
any
matter
of
fact
,
though
it
was
done
at
a
great
distance
of
time
from
them
;
and
from
all
these
it
appears
,
that
such
true
Miracles
have
been
done
,
as
argue
the
Existence
of
an
Omnipotent
Agent
.
1.
For
first
;
That
there
was
in
the
World
,
such
a
Man
as
Moses
,
and
such
a
Person
as
Jesus
Christ
,
is
as
evident
,
even
from
Humane
Testimony
,
as
that
there
were
such
Men
as
Alexander
,
Caesar
,
and
Cato
.
Josephus
shews
out
of
those
Ancient
Writers
,
Manetho
and
Clemens
Alexandrinus
tells
us
out
of
the
Greek
Writers
,
what
an
Honour
the
old
Philosophers
Egyptian
Mystae
believed
that
Moses
was
taken
up
into
Heaven
;
and
that
Eupolenius
gave
him
the
Character
of
the
first
wise
Man
;
and
that
the
Mystae
relating
the
Story
of
his
killing
the
Egyptian
,
said
,
That
he
did
it
by
the
word
of
his
Mouth
;
and
that
Artapanus
own'd
the
Story
of
his
Imprisonment
,
adding
some
fabulous
Stuff
concerning
his
Deliverance
.
Numenius
,
the
Pythagorean
,
said
,
Trogus
Pompeius
mentions
Abraham
,
de
prepar
.
l.
9.
c.
8.
Moses
,
and
Israel
,
as
Kings
of
the
Jews
.
He
takes
notice
of
the
many
Sons
of
Israel
(
though
he
mistakes
the
number
)
.
He
speaks
particularly
,
and
by
Name
,
of
those
two
Sons
of
Israel
,
Juda
,
and
Joseph
;
and
then
he
goes
on
relating
the
story
of
Moses
,
and
of
his
leading
the
Jews
out
of
Egypt
;
though
he
sophisticates
the
Story
with
a
great
deal
of
falshood
,
as
also
Cornelius
Tacitus
Appion
.
Justin
Martyr
upbraiding
the
Greeks
in
his
time
for
being
Enemies
to
the
Christian
Religion
,
proved
to
them
out
of
their
own
Authors
,
that
Moses
,
who
laid
the
Foundations
And
that
Jesus
Christ
formerly
lived
in
the
Land
of
Judea
,
is
acknowledg'd
even
by
those
who
were
no
Friends
to
his
Religion
.
Josephus
the
Jew
,
who
seems
to
have
been
our
Saviour's
Cotemporary
,
saith
,
That
in
the
Regency
of
Pontius
Pilate
,
there
lived
one
Jesus
,
a
wise
Man
,
(
saith
he
)
if
yet
it
Pontius
Pilate
.
About
fifty
Years
after
our
Saviour's
Time
,
Pliny
the
Proconsul
of
Bithynia
,
sent
the
Emperor
Trajan
In
Vit.
Claud.
makes
mention
of
him
too
,
meaning
not
so
much
his
Person
as
his
Doctrine
.
The
Acts
of
Pilate
,
to
which
the
Primitive
Christians
were
wont
to
appeal
,
shew
that
there
was
such
a
Man
once
in
being
.
Those
Learned
Heathens
who
wrote
against
his
Faith
,
Celsus
,
Porphyry
,
and
Julian
,
never
questioned
the
Truth
of
the
History
touching
his
Life
and
Death
.
The
most
hardned
Jews
themselves
,
that
hate
and
reproach
his
Memory
,
cannot
deny
,
but
that
there
was
such
a
Man
,
and
that
their
Ancestors
killed
him
.
Nay
,
they
are
sensible
to
this
day
,
that
for
that
very
reason
they
are
despised
and
abhorred
by
the
Christian
World
.
So
that
no
account
whatsoever
of
matter
of
fact
can
possibly
be
more
attested
,
more
clear
and
certain
than
this
is
,
That
Jesus
Christ
once
lived
in
the
World
.
2.
The
next
thing
is
,
That
the
History
of
those
Miracles
,
which
are
said
to
have
been
done
by
Moses
and
our
Blessed
Saviour
,
is
also
as
sufficiently
credible
,
as
any
Historical
Account
can
be
.
Two
Qualifications
are
necessary
in
an
Historian
to
make
his
Relations
sufficiently
Credible
,
Knowledge
and
Integrity
;
and
where
both
these
Qualifications
meet
,
that
is
,
where
a
Man
cannot
be
ignorant
of
the
Truth
of
what
he
writes
,
nor
can
be
justly
suspected
of
an
intention
to
deceive
;
in
that
case
there
can
be
no
fair
or
tolerable
reason
for
our
disbelief
.
1.
Now
as
to
Moses's
Knowledge
,
't
is
impossible
to
conceive
,
That
he
knew
not
what
he
did
himself
,
or
that
he
was
not
conscious
of
his
own
Actions
.
And
't
is
as
impossible
to
think
that
the
Evangelists
knew
not
what
Jesus
Christ
did
.
For
Matthew
and
John
were
contiually
about
him
,
attending
personally
upon
him
,
Eye-witnesses
of
all
his
Actions
;
especially
the
latter
,
who
was
admitted
into
his
Privacies
,
so
that
no
Miracle
is
said
to
have
been
done
at
any
time
out
of
the
common
View
,
but
what
John
was
a
constant
Eye-witness
of
.
And
if
Luke
and
Mark
were
not
such
Attendants
upon
Christ
himself
,
as
the
others
were
,
yet
the
least
that
is
said
of
them
,
is
,
that
the
one
was
conversant
with
Paul
,
who
had
as
certain
Information
of
all
things
as
the
rest
of
the
Apostles
had
;
and
that
the
other
was
conversant
with
Peter
,
who
was
allowed
the
same
Priviledge
which
John
enjoyed
,
and
was
continually
one
of
those
three
special
Favourites
,
who
were
privy
to
the
Lord
Jesus
his
more
secret
Actions
.
2.
This
short
account
being
given
of
all
these
Writers
Knowledge
,
the
next
thing
to
be
shewed
to
make
their
Testimony
sufficiently
credible
,
is
,
their
great
Intergity
,
which
will
soon
appear
to
any
reasonable
Man
that
will
but
consider
,
1.
First
,
The
Impartiality
.
2.
And
then
the
Simplicity
that
is
observable
in
their
Writings
.
1.
The
Evangelists
have
given
us
an
Impartial
Account
of
the
Obscurity
of
Christ's
outward
Condition
;
of
the
Meanness
of
his
Disciples
Quality
and
Fortunes
,
of
their
Natural
Inabilities
,
of
the
Dulness
of
their
Understandings
,
of
the
slowness
of
their
Hearts
to
believe
;
of
their
Insirmities
and
Faults
,
and
particularly
,
of
the
Treachery
of
one
Apostle
,
and
of
the
shameful
Lapse
of
another
.
There
are
none
of
those
things
concealed
,
which
Men
of
Art
and
Partiality
would
hardly
have
made
known
.
Nay
,
it
is
observable
of
Mark
,
that
though
he
was
Peter's
great
Attondant
in
the
Execution
of
his
Ministry
;
yet
in
relating
the
Story
of
Peter's
denying
his
Master
,
he
tells
it
as
plainly
as
Matthew
doth
,
with
this
little
difference
,
that
he
doth
not
take
such
affecting
notice
of
his
Repentance
,
as
the
other
doth
.
For
,
whereas
St.
Matthew
saith
,
That
he
wept
bitterly
;
St.
Mark
saith
,
only
He
wept
;
as
if
he
lessened
his
Sorrow
after
an
humble
,
modest
manner
,
in
respect
to
Peter
,
whose
Amanuensis
he
then
was
.
An
instance
that
shews
,
That
if
there
was
any
Partiality
in
these
Writers
,
it
was
in
this
,
That
they
did
not
say
enough
of
one
anothers
Virtues
.
Such
Impartiality
is
seen
throughout
the
History
written
by
Moses
.
For
therein
he
sets
down
,
not
only
the
Poverty
of
his
beginnings
,
but
even
the
Faults
and
Miscarriages
he
had
been
guilty
of
,
and
how
angry
God
was
for
them
.
He
relates
as
well
the
Crimes
,
as
the
Infirmities
of
his
Ancestors
,
all
along
from
Noah
,
down
to
the
Twelve
Patriarchs
;
and
among
them
,
he
particularly
notes
the
Persidiousness
and
Cruelty
of
his
great
Grandfather
Levi
,
when
he
and
Simeon
trick'd
the
Sechemites
out
of
their
Lives
and
Fortunes
;
for
which
Inhumanity
their
Father
Jacob
set
a
Curse
upon
them
,
which
Moses
has
very
faithfully
recorded
in
Gen.
43.
In
short
,
Whereas
Partial
Historians
are
wont
to
seek
themselves
a
Name
,
by
favouring
,
and
many
times
by
slattering
the
Parties
they
belong
to
,
Moses
spared
not
his
own
Nation
;
But
hath
left
the
World
a
long
and
lasting
Account
of
the
Follies
,
the
Insidelity
,
the
Murmurings
,
the
Ingratitude
,
the
Apostacies
,
together
with
the
perverse
and
incorrigible
Temper
of
that
People
,
the
Jews
;
neither
concealing
,
nor
excusing
,
nor
extenuating
their
Provocations
;
his
great
Design
being
to
set
forth
the
Glory
of
God's
Truth
and
Goodness
;
who
set
his
love
upon
them
,
and
chose
them
,
not
because
they
were
better
,
or
more
in
number
than
any
People
,
(
for
they
were
the
fewest
of
all
People
,
and
a
Rebellious
People
)
but
because
the
Lord
loved
them
,
and
because
he
would
keep
the
Oath
which
he
had
sworn
unto
their
Fathers
.
2.
To
demonstrate
yet
further
the
Integrity
of
Moses
and
the
Evangelists
,
who
speak
of
such
Miracles
done
,
let
us
consider
,
Secondly
,
their
great
Simplicity
of
Mind
,
without
any
mixture
of
Sinister
or
Self-designs
.
Men
are
not
wont
to
tell
Tales
for
nothing
.
'T
is
either
Vanity
,
or
some
private
Interest
,
which
is
the
end
and
drift
of
Impostors
.
And
what
could
Moses
propose
to
himself
by
telling
stories
,
which
the
Egyptians
and
Jews
were
so
easily
able
to
contradict
,
if
those
Miracles
had
not
been
done
among
them
?
Or
,
what
advantage
can
Men
think
he
aimed
at
,
when
at
the
same
time
he
spake
so
hardly
of
those
People
,
from
whom
alone
those
advantages
were
to
be
expected
,
if
any
advantage
at
all
had
been
sought
for
?
Nay
,
when
he
let
those
advantages
go
,
which
he
had
already
in
his
hands
?
Whereas
Men
in
Power
endeavour
to
keep
their
Authority
up
,
and
to
transmit
it
to
their
Posterity
,
Moses
was
content
to
let
all
that
Power
dye
with
him
,
wherewith
he
was
vested
when
he
govern'd
the
whole
Jewish
Nation
.
He
appointed
Joshua
to
succeed
him
in
his
Civil
Authority
.
The
great
Dignity
and
Advantages
of
the
Priesthood
,
he
disposed
of
to
his
Brother
Aaron
and
his
Sons
.
As
for
his
own
Children
,
he
left
them
in
Subjection
to
the
Priests
,
to
officiate
under
them
in
the
ordinary
and
mean
Ministrations
of
the
Tabernacle
,
not
alloting
them
one
foot
of
Land
amongst
all
their
Kindred
:
All
which
shews
,
that
from
the
beginning
to
the
end
,
Moses
designed
nothing
but
the
Honour
of
God
,
and
the
Common
good
of
his
People
:
And
that
no
Honour
or
Interest
of
his
own
could
possibly
sway
,
or
tempt
him
to
violate
his
Integrity
.
And
what
could
the
four
Evangelists
propose
to
themselves
,
that
should
move
them
to
deceive
the
world
,
and
make
their
Relations
incredible
,
or
suspected
?
Honours
they
could
not
aim
at
,
unless
men
think
it
an
Honour
to
be
Dishonest
:
Nor
could
Interest
tempt
them
to
impose
fictions
on
mens
Belief
,
when
they
were
sure
beforehand
to
receive
nothing
in
this
world
but
Hardship
,
Persecutions
,
and
Death
,
for
their
Reward
.
Very
poor
encouragements
for
men
to
invent
and
spread
abroad
idle
Stories
:
Or
,
if
it
be
said
,
that
't
was
for
the
Credit
and
Propagation
of
their
Religion
;
they
must
be
thought
the
oddest
men
in
Nature
,
that
would
coin
Fictions
for
the
sake
of
a
Religion
they
believed
to
be
false
;
and
yet
they
could
not
have
believed
otherwise
of
it
,
if
they
had
not
known
it
to
have
been
confirmed
by
Miracles
;
for
they
were
the
only
things
that
could
give
Evidence
of
its
Truth
beyond
all
Contradiction
.
3.
This
I
have
said
to
shew
,
that
however
some
Irreligious
Men
have
the
confidence
to
despise
the
Scripture-account
of
Divine
Miracles
;
to
common
human
Reason
it
appears
sufficiently
credible
,
from
the
certain
Knowledge
,
and
manifest
Probity
of
the
Writers
;
and
consequently
,
that
we
have
as
fair
Evidence
of
the
Reality
of
Miracles
(
in
that
respect
)
as
can
be
had
of
any
other
matter
of
Fact
that
has
been
done
in
former
Ages
.
To
which
let
us
add
,
in
the
next
place
,
this
third
ground
of
Credibility
;
viz.
that
others
,
who
had
reason
to
know
,
and
were
able
to
know
the
truth
of
the
matter
,
were
sufficiently
satisfied
of
the
certainty
of
it
.
Here
again
we
must
return
to
Moses
;
and
First
,
it
is
observable
,
that
the
account
he
gives
of
Miracles
done
by
him
,
has
continually
past
through
a
long
succession
of
Ages
,
uncontradicted
;
which
is
an
Argument
,
that
the
Inquisitive
and
Knowing
men
in
most
Nations
were
well
satisfied
of
the
Reality
of
the
matter
:
For
,
as
the
Mosaick
Writings
contain
the
most
Ancient
Records
that
are
extant
in
the
world
,
so
they
seem
to
have
been
perused
by
the
most
Ancient
Philosophers
and
Historians
;
because
the
things
related
in
them
were
spoken
of
,
and
own'd
generally
by
the
whole
Heathen
world
;
though
sometimes
not
without
a
mixture
of
Poetical
Fables
;
as
,
the
Creation
of
the
Universe
;
the
Sanctity
of
the
Sabbaths
;
the
Story
of
the
Deluge
,
and
of
the
Ark
;
the
Right
of
circumcision
,
and
the
like
;
as
the
Learned
Grotius
hath
particularly
shew'd
in
his
First
Book
of
the
Truth
of
Christianity
.
It
is
very
probable
,
that
the
general
belief
of
these
things
sprang
from
the
general
persuasion
which
prevailed
in
the
world
,
of
those
Signs
and
Wonders
that
Moses
had
shew'd
,
that
made
him
so
great
a
Person
in
the
Esteem
of
Mankind
.
There
were
thousands
ready
to
have
disproved
the
Relation
,
if
the
Works
had
not
been
done
;
nor
is
it
in
the
least
likely
,
that
of
so
many
Neighbouring
Nations
round
about
the
Jews
,
which
mortally
hated
the
Jews
and
their
Religion
,
none
would
have
discovered
the
Imposture
,
had
they
not
been
satisfied
,
that
what
Moses
had
written
,
was
true
.
The
Honour
of
having
such
great
things
done
for
them
in
the
eyes
of
the
world
would
have
been
thought
too
much
for
a
despised
,
hated
People
to
have
gone
away
with
.
2.
But
,
Secondly
,
instead
of
Contradicting
Moses's
History
,
the
most
Ancient
Writers
among
the
Egyptians
and
Greeks
,
did
own
his
Greatness
:
Insomuch
,
that
the
old
Egyptians
would
have
appropriated
him
to
themselves
,
pretending
that
he
was
of
Egyptian
Parentage
,
and
a
Priest
of
Heliopolis
,
by
name
Ozarsiph
,
changing
his
name
afterwards
to
Moses
.
Some
indeed
of
the
other
Heathens
,
as
Apuleius
,
and
Numenius
the
Pythagorean
,
reckon
him
among
the
old
Magicians
,
and
in
particular
,
among
Jannes
and
Jambres
,
the
famous
Magicians
of
Pharaoh
;
but
all
lookt
upon
him
as
a
very
wonderful
Person
,
by
reason
of
the
Plagues
he
brought
upon
Egypt
.
3.
And
then
,
Thirdly
,
as
for
the
Jews
,
nothing
can
be
more
clear
,
than
that
their
whole
Nation
have
all
along
acknowledg'd
the
truth
of
the
Miracles
done
by
Moses
.
For
their
whole
Constitution
was
founded
upon
the
Credit
of
his
Divine
Authority
;
and
that
depended
upon
the
Credit
of
his
Miracles
:
And
had
any
of
them
been
unsatisfied
in
that
point
,
those
Rebels
who
rose
up
against
Moses
and
Aaron
,
alledging
that
they
took
too
much
upon
them
,
would
have
alledged
that
they
pretended
too
much
also
;
a
great
deal
more
than
what
was
true
:
Nor
could
those
People
,
who
time
after
time
Revolted
from
Moses's
Law
,
have
had
such
another
Plea
for
their
Apostacies
,
as
this
would
have
been
,
that
the
Authority
of
the
Law
giver
was
not
confirmed
by
Miracles
,
as
't
was
believed
.
I
have
said
thus
much
of
Moses
,
to
confront
some
in
our
days
,
who
have
taken
the
confidence
to
deride
the
Writings
which
go
under
Moses's
Name
,
and
the
Miracles
said
to
have
been
wrought
by
him
,
that
thereby
they
may
with
the
greater
boldness
deny
the
Existence
of
God
;
though
,
if
Men
will
take
the
evidence
given
of
any
matters
of
Fact
done
at
a
great
distance
of
time
from
them
,
it
is
impossible
to
find
better
evidence
of
any
matters
,
than
there
is
of
these
;
of
the
certainty
whereof
,
those
who
had
Reason
to
know
,
and
were
able
to
know
,
were
fully
satisfied
.
I
go
on
now
,
in
the
next
place
,
from
the
same
Consideration
to
prove
the
Reality
of
those
Miracles
which
the
Evangelists
ascribe
to
Jesus
Christ
.
And
who
could
think
themselves
more
concern'd
to
enquire
into
the
truth
of
them
,
than
those
great
Men
,
who
made
it
their
business
to
oppose
his
Religion
?
And
yet
,
that
many
notable
Miracles
had
been
done
by
him
,
and
by
his
Apostles
after
him
,
was
manifest
to
all
that
dwelt
at
Jerusalem
;
and
they
could
not
deny
it
.
All
that
they
had
to
say
for
their
Infidelity
,
was
,
that
Christ
did
those
wonderful
Works
by
the
help
of
the
Devil
;
but
matter
of
Fact
they
own'd
.
Hence
it
was
,
that
soon
after
the
Lord
went
out
of
the
World
,
divers
pretended
to
a
power
of
Miracles
,
such
as
Simon
Magus
,
the
Gnosticks
,
and
especially
Appollonius
Tyanaeus
;
that
they
might
draw
People
off
from
the
Profession
of
Christianity
upon
the
same
Motives
which
had
induced
them
to
embrace
it
.
Those
times
abounded
with
Magicians
and
Sorceres
;
who
,
though
they
could
not
deny
the
Works
which
Jesus
Christ
had
done
,
yet
used
all
their
Arts
to
lessen
and
disparage
them
,
by
pretending
to
do
the
like
.
Our
Saviour
had
foretold
his
Disciples
,
That
false
Christs
,
and
false
Prophets
would
arise
,
and
would
shew
great
signs
and
wonders
,
insomuch
that
(
if
it
were
possible
)
they
would
deceive
the
very
elect
,
Matth.
24.
24.
Accordingly
St.
Paul
speaking
of
that
set
of
Seducers
,
in
the
Singular
Number
,
as
the
Man
of
Sin
,
saith
,
That
his
coming
was
after
the
working
of
Satan
,
with
all
power
,
and
signs
,
and
lying
wonders
;
that
is
,
with
wonders
that
served
to
confirm
and
give
testimony
to
false
Doctrines
,
2
Thess.
2.
9.
All
these
Appearances
were
so
many
Imitations
of
the
Works
of
Jesus
,
intended
by
those
men
to
deceive
,
who
try'd
to
counterfeit
things
which
they
durst
not
contradict
,
for
fear
of
being
contradicted
themselves
by
all
the
World
.
Nor
did
those
bitter
Adversaries
to
Christianity
in
after-times
,
Celsus
and
Julian
,
presume
to
disown
the
Miracles
of
Christ
;
for
they
acknowledg'd
,
as
other
Heathens
did
,
that
he
cured
the
Blind
and
the
Lame
;
but
to
keep
the
force
of
this
Argument
from
working
upon
mens
minds
,
they
reviled
his
Actions
,
as
though
they
were
done
,
not
by
any
Divine
Power
,
but
by
Arts
of
Magick
,
after
his
return
out
of
Egypt
,
where
they
pretended
he
had
learned
his
Skill
.
Briefly
;
4.
And
yet
there
is
one
Consideration
more
,
that
gives
further
Evidence
of
the
truth
of
those
Miracles
which
Moses
and
Jesus
Christ
did
;
viz.
That
things
of
great
and
publick
concernment
were
the
consequents
of
them
;
than
which
no
stronger
evidence
can
be
given
,
or
desired
,
of
any
matter
of
fact
that
ever
was
done
in
the
world
.
There
cannot
possibly
be
a
better
proof
that
there
were
formerly
Wise
and
Good
Men
in
England
,
than
the
Government
they
established
,
and
the
Laws
they
have
left
us
.
Our
whole
Constitution
is
founded
upon
their
Actions
;
and
the
Polity
we
are
under
,
shews
what
Kings
and
Parliaments
they
were
,
and
what
they
have
done
,
though
the
Men
are
long
ago
dead
.
So
doth
the
state
of
Judaism
and
the
frame
of
Christianity
shew
what
Moses
,
and
what
Christ
did
.
All
on
each
hand
is
built
upon
the
Miracles
which
were
done
by
the
one
and
the
other
;
and
to
say
at
last
,
there
were
no
such
things
,
is
to
accuse
all
their
Disciples
of
the
highest
madness
,
for
following
their
Institutions
without
Grounds
or
Reason
;
a
censure
that
is
too
hard
to
be
given
of
so
great
a
part
of
Mankind
,
who
think
they
have
the
greatest
Reason
in
the
world
for
their
Profession
.
Moses
his
business
was
,
to
form
the
whole
Nation
of
the
Jews
into
a
Commonwealth
,
distinct
from
all
other
Societies
of
Men
;
to
give
them
peculiar
Laws
;
to
prescribe
them
a
peculiar
Form
of
Religion
;
to
bring
their
Necks
under
an
heavy
yoke
;
under
a
sort
of
discipline
,
that
was
the
most
strict
,
the
most
cumbersome
,
and
laborious
:
And
how
can
we
think
that
a
froward
People
,
just
delivered
out
of
one
Bondage
,
would
presently
have
submitted
to
another
(
nay
,
a
Bondage
which
they
thought
was
to
last
for
ever
)
,
had
they
not
seen
such
signs
and
wonders
done
before
their
eyes
,
as
plainly
argued
that
their
Lawgiver
came
to
them
by
immediate
Commission
from
God
?
Or
how
can
we
conceive
,
that
their
Posterity
,
who
groan'd
so
often
under
the
Curses
which
Moses
had
left
them
,
would
have
endured
the
severities
of
such
a
Taskmaster
,
had
they
not
well
known
that
his
Authority
over
them
was
attested
from
Heaven
?
Nay
,
How
is
it
imaginable
,
that
the
Jews
at
this
day
should
not
yet
depart
from
Moses
,
but
stick
to
him
to
death
,
and
will
undergo
any
sufferings
,
rather
than
leave
him
,
though
their
Religion
(
as
distinct
from
Christianity
)
hath
no
inward
natural
Goodness
to
commend
it
,
no
human
Power
without
to
support
it
;
and
though
they
themselves
be
the
most
ignominious
hated
People
in
the
world
?
The
Reasons
of
all
this
must
be
drawn
from
those
strong
assurances
the
Jews
have
always
had
,
That
to
erect
their
Polity
,
and
to
establish
their
Religion
,
Moses
did
such
Works
as
wore
out
of
the
Power
of
all
Art
and
Nature
,
and
plain
tokens
that
he
acted
in
the
Name
of
God
,
and
by
the
Authority
of
God
.
And
then
as
for
the
Christian
Institution
,
it
hath
been
long
ago
Received
and
Professed
up
and
down
in
the
world
,
though
it
met
with
,
and
indeed
carried
in
its
nature
such
vast
and
manifest
discouragements
,
as
could
never
have
been
conquer'd
,
had
not
Christ
shewed
the
Necessity
and
Divinity
thereof
by
Miracles
.
A
Religion
,
whose
Author
died
a
most
reproachful
Death
:
A
Religion
,
that
layeth
hard
Restraints
upon
mens
natural
Desires
,
and
binds
them
to
acts
of
Self-denial
and
Mortification
:
A
Religion
,
that
makes
People
prefer
future
Expectations
before
all
present
Enjoyments
,
and
wait
till
the
day
of
Judgment
for
their
full
Reward
.
A
Religion
,
that
is
attended
with
Sorrows
and
Sufferings
,
and
exposeth
its
Professors
to
Death
it
self
,
for
the
sake
of
a
good
Conscience
:
In
short
,
a
Religion
,
that
brings
with
it
all
the
seeming
disadvantages
and
discouragements
that
can
be
offered
to
Flesh
and
Blood
.
And
yet
notwithstanding
all
inconveniences
,
this
Religion
,
where-ever
it
hath
been
Preach'd
,
hath
continually
prevailed
over
the
hearts
of
all
Teachable
Men
in
the
world
;
of
which
no
other
rational
account
can
be
given
,
but
this
,
That
the
Author
and
Finisher
of
our
Faith
proved
his
Authority
,
and
confirmed
all
his
Laws
and
Doctrines
by
working
Miracles
by
the
finger
of
God
.
The
works
that
he
did
in
his
Father's
name
,
they
bore
witness
of
him
,
Joh.
10.
25.
For
all
people
knew
that
he
was
a
Teacher
come
from
God
,
because
no
man
could
have
done
those
Miracles
that
he
did
,
except
God
had
been
with
him
,
Joh.
2.
3.
So
that
Miracles
were
the
foundation
of
every
man's
Faith
and
Obedience
;
the
great
Reasons
which
Congregated
all
people
into
that
Body
which
we
call
the
Church
;
and
which
still
holds
them
firm
together
against
all
the
Hardships
and
Storms
that
can
be
brought
upon
them
.
The
Christian
Church
is
a
standing
,
visible
Monument
of
our
Saviour's
Miracles
,
as
the
Jewish
State
was
of
the
Miracles
wrought
by
Moses
;
and
both
of
them
are
Monuments
of
such
vast
and
publick
consequence
,
as
could
never
have
been
erected
without
them
;
much
less
could
they
have
stood
against
all
Winds
and
Weather
.
And
after
all
,
to
imagine
(
as
some
do
)
that
no
such
Divine
Supernatural
Effects
were
ever
done
,
is
to
say
,
That
the
greatest
part
of
the
World
have
been
all
along
so
many
stark
Fools
;
a
Character
which
we
think
more
peculiarly
belongs
to
those
who
say
in
their
hearts
,
There
is
no
God
.
Considering
what
a
difficult
and
hazardous
Office
the
first
Preachers
of
Christianity
had
to
discharge
,
How
,
think
ye
,
was
it
possible
for
them
to
undertake
it
with
such
readiness
,
to
perform
it
with
such
vigour
,
and
to
go
through
it
with
such
constancy
and
chearfulness
,
notwithstanding
so
much
opposition
,
had
they
not
been
abundantly
convinced
of
the
truth
of
their
Religion
by
Miracles
,
which
they
saw
with
their
own
eyes
?
And
considering
what
vast
importance
the
Christian
Religion
is
declared
to
be
of
;
and
how
directly
opposite
it
is
to
the
natural
Inclinations
of
corrupt
Mankind
,
and
how
it
was
discountenanc'd
and
hated
by
Jews
and
Heathens
in
the
beginning
;
How
can
we
think
it
possible
for
it
to
have
been
received
so
generally
and
unexpectedly
in
the
World
,
had
not
inquisitive
Men
,
who
had
the
fairest
advantages
of
knowing
matters
of
Fact
,
been
fully
satisfied
,
That
the
mighty
Miracles
reported
to
have
been
done
by
Jesus
,
were
true
?
Men
cannot
think
these
things
possible
,
but
either
they
must
believe
,
that
people
in
those
days
had
lost
all
their
Senses
;
or
make
us
now
believe
,
that
they
themselves
have
utterly
lost
their
own
.
The
design
of
all
this
is
to
shew
,
That
there
is
as
convincing
and
strong
Evidence
,
that
True
,
Divine
Miracles
have
been
wrought
,
as
can
rationally
be
expected
of
any
thing
which
hath
been
done
in
former
times
;
because
no
matter
of
Fact
whatsoever
can
possibly
be
capable
of
stronger
proof
.
In
cases
of
this
nature
,
the
utmost
that
can
be
expected
,
is
Moral
Certainty
;
when
the
Evidence
is
so
fair
,
that
no
reasonable
man
can
have
just
cause
to
doubt
of
the
truth
of
the
matter
;
and
that
Evidence
must
be
from
Testimony
,
because
it
is
impossible
for
us
to
know
any
thing
which
is
gone
and
past
,
but
by
information
from
others
;
and
when
that
Information
is
so
full
,
that
to
unprejudiced
Understandings
the
thing
seems
unquestionable
,
it
is
as
much
as
any
reasonable
man
can
desire
.
Since
therefore
it
appears
by
indubitable
Testimony
,
that
those
persons
,
who
are
said
to
have
done
Miracles
,
were
once
actually
living
in
the
World
;
since
it
appears
that
the
History
of
those
Miracles
is
sufficiently
credible
,
and
is
confirmed
by
the
collateral
Testimony
of
those
,
who
were
both
capable
of
knowing
,
and
deeply
concern'd
to
know
the
Truth
of
that
Account
:
And
,
lastly
,
since
such
publick
Settlements
and
Constitutions
followed
upon
the
Credit
of
those
Miracles
,
as
plainly
argued
a
firm
and
general
Belief
,
or
rather
Knowledge
of
them
,
and
could
never
have
been
brought
about
without
them
:
Since
,
I
say
,
all
these
grounds
of
Credibility
do
appear
,
to
give
evidence
to
the
truth
of
Miracles
formerly
done
;
it
seems
unconceivable
,
how
stronger
or
clearer
evidence
can
be
given
of
any
matter
of
Fact
,
or
of
any
History
that
is
now
in
the
World
.
2.
Let
us
consider
next
the
second
Evasion
;
That
supposing
some
wonderful
things
to
have
been
done
in
former
Ages
,
yet
this
is
no
more
an
Argument
of
the
truth
of
a
God's
Existence
,
than
it
is
of
the
truth
of
Idolatry
;
because
Idolaters
themselves
have
pretended
to
Miracles
,
to
vouch
for
their
Religion
.
And
considering
how
inconsistent
,
and
impossible
it
would
be
for
a
Deity
to
act
for
,
and
against
it self
too
,
therefore
Men
of
Atheistical
minds
conclude
,
That
those
wonderful
Works
which
have
gone
under
the
name
of
Divine
Miracles
,
have
been
really
nothing
but
Art
and
Imposture
.
Now
for
the
solving
of
this
seeming
difficulty
,
I
shall
consider
two
Things
:
-
1.
First
,
Matter
of
Fact
.
-
2.
Secondly
,
The
Weakness
of
these
Mens
reasoning
from
it
.
1.
First
then
,
that
I
may
carry
a
fair
and
impartial
Hand
,
it
is
granted
,
that
many
strange
and
extraordinary
things
are
said
to
have
been
done
by
Men
of
a
false
Religion
.
For
Moses
himself
tells
us
what
the
Magicians
did
in
Egypt
be●ore
his
own
face
.
Jesus
Christ
told
his
Disciples
,
that
many
false
Teachers
would
come
in
a
little
time
with
Signs
and
Wonders
to
deceive
(
if
it
had
been
possible
)
the
very
Elect.
To
verify
that
Prediction
,
divers
Ecclesiastical
Writers
tell
us
of
the
Wonders
done
by
Simon
Magus
,
and
his
Followers
,
soon
after
the
Lord's
Ascension
into
Heaven
.
Others
tell
us
of
the
Blind
and
the
Lame
being
cured
by
the
Heathen
Emperor
Vespasian
;
and
of
a
Whetstone
being
divided
into
two
by
a
Razor
,
at
the
Command
of
Accius
Navius
;
and
of
several
Prodigious
things
done
by
Apollmius
Tyanaeus
,
whom
the
Pagans
matched
with
Jesus
Christ
for
doing
Miracles
.
And
every
body
knows
what
Accounts
of
Miracles
have
been
given
by
the
Church
of
Rome
,
in
de●ence
of
that
part
of
their
Religion
,
wherein
they
have
most
scandalously
departed
from
True
,
Primitive
Christianity
.
Considering
therefore
what
an
heap
of
Stories
there
is
,
whereof
some
are
related
by
Sacred
Writers
,
and
some
others
by
Men
of
Probity
and
Temper
(
though
abundance
of
Fictions
hath
been
vended
among
them
)
it
must
be
allowed
,
that
many
Wonderful
Works
have
been
done
by
Idolaters
.
But
then
,
Secondly
,
This
can
be
no
Plea
for
the
truth
of
Idolatry
;
because
how
wonderful
soever
those
Works
have
seemed
,
they
were
not
in
themselves
Divine
Miracles
.
We
must
distinguish
between
Miracles
in
Appearance
,
and
Miracles
in
Reality
.
By
Miracles
in
Appearance
(
which
should
rather
be
called
Wonders
and
Signs
)
I
understand
,
not
mere
Impostures
,
or
Delusions
of
mens
outwards
Senses
,
but
such
Real
Effects
as
may
seem
to
be
done
by
the
extraordinary
and
immediate
Power
of
God
,
when
indeed
they
are
not
.
That
such
things
are
possible
to
be
done
,
is
clear
from
Deut.
13.
1
,
2
,
3
,
4
,
5.
where
God
himself
gave
the
Jews
this
Caution
,
If
there
arise
among
you
a
Prophet
,
or
a
dreamer
of
dreams
,
and
giveth
thee
a
sign
,
or
a
wonder
,
and
the
sign
or
the
wonder
come
to
pass
,
whereeof
he
spake
to
thee
,
saving
,
Let
us
go
after
other
gods
(
which
thou
hast
not
known
)
and
let
us
serve
them
;
thou
shalt
not
hearken
unto
the
words
of
that
prophet
,
or
that
dreamer
of
dreams
:
for
the
Lord
your
God
proveth
you
,
to
know
whether
you
love
the
Lord
your
God
with
all
your
heart
,
and
with
all
your
soul
.
Ye
shall
walk
after
the
Lord
your
God
,
and
fear
him
,
and
keep
his
commandments
,
and
obey
his
voice
;
and
you
shall
serve
him
,
and
cleave
unto
him
;
and
that
prophet
or
dreamer
of
dreams
shall
be
put
to
death
.
We
cannot
conceive
,
that
when
God
hath
any
where
established
his
true
Worship
,
he
will
lift
up
his
own
hand
to
draw
People
away
from
it
to
Idolatry
;
and
therefore
when
Signs
or
Wonders
are
shewed
to
that
end
,
we
may
be
sure
they
are
not
Divine
Miracles
,
or
Effects
that
are
altogether
Supernatural
:
And
yet
't
is
manifest
,
that
such
things
may
be
done
as
are
counterfeitings
of
God's
hand
,
and
seem
to
carry
the
signatures
of
his
Power
;
for
otherwise
there
would
have
been
no
reason
for
that
charge
given
to
the
Jews
,
that
they
should
not
hearken
to
such
a
false
Prophet
,
but
put
him
to
Death
,
though
his
Sign
or
Wonder
came
to
pass
.
Hence
't
is
easie
to
conclude
,
That
there
are
Miracles
in
appearance
,
which
are
not
true
ones
:
For
God
cannot
act
contrary
to
himself
,
by
working
one
Miracle
to
Establish
his
True
Worship
,
and
another
to
Destroy
it
;
and
therefore
those
Men
are
insinitely
mistaken
,
who
pretend
,
That
if
Miracles
argue
the
Existence
of
a
Deity
,
they
argue
the
truth
of
Idolatry
also
;
for
it
cannot
be
proved
that
any
one
Divine
Miracle
was
ever
yet
done
to
confirm
and
give
credit
to
Idolatry
;
and
therefore
I
deny
that
any
Idolaters
can
with
Truth
or
Reason
pretend
it
.
Now
here
Two
things
may
be
demanded
,
which
I
shall
consider
a
little
,
because
they
are
pertinent
to
the
point
in
hand
,
and
may
be
very
useful
if
rightly
understood
.
1.
First
,
What
Natural
Power
Miracles
in
Appearance
may
be
imputed
unto
,
supposing
they
have
been
actually
done
.
2.
And
,
Secondly
,
How
we
may
be
able
to
know
and
distinguish
such
Appearances
from
works
which
were
strictly
and
properly
Miraculous
.
1.
First
,
What
Natural
Power
Miracles
in
Appearance
may
be
imputed
unto
,
supposing
they
have
been
actually
done
?
This
is
no
very
difficult
Proposal
,
either
to
those
Pagans
who
own
the
Existence
of
Demons
;
or
to
us
Christians
who
read
of
Angels
Good
and
Bad
;
all
under
the
Government
of
a
Supreme
Glorious
Being
,
the
Father
of
Spirits
.
But
to
the
Scepticks
of
our
Age
,
it
will
seem
odd
to
speak
of
these
things
,
because
they
acknowledge
not
the
Existence
of
any
thing
that
is
not
Material
and
obvious
to
Sense
;
and
therefore
explode
the
Belief
of
all
Spiritual
Beings
,
both
God
and
Angels
.
These
Men
I
must
at
present
leave
to
be
contradicted
in
this
Point
by
all
Mankind
,
considering
that
it
is
a
Subject
too
far
out
of
my
way
,
and
of
so
copious
a
nature
,
as
to
admit
of
a
large
Discourse
by
it self
for
the
clearing
of
it
.
I
take
it
for
granted
,
that
there
is
another
world
besides
this
;
and
that
that
other
world
is
Inhabited
by
Invisible
Beings
,
which
by
God's
Permission
Interess
themselves
in
the
Affairs
of
this
.
Which
being
suppos'd
,
How
can
it
seem
to
any
Reasonable
Men
impossible
for
such
Spirits
,
what
by
the
subtlety
and
active
Faculties
of
their
Nature
,
and
what
by
their
great
Knowledge
of
things
in
Nature
and
Art
,
and
what
by
their
own
long
Experience
in
the
world
,
to
do
(
when
God
is
not
pleased
to
interpose
or
check
them
)
many
things
which
may
seem
Miraculous
to
us
,
though
they
be
wrought
by
their
own
Natural
,
Ordinary
,
and
Limited
Power
?
It
is
not
hard
for
those
Beings
to
shew
Signs
and
Wonders
,
by
God's
Permission
,
though
without
the
help
of
his
immediate
Hand
.
They
can
by
their
Natural
Agility
and
Power
carry
a
Body
from
place
to
place
,
as
the
Devil
did
our
Saviour's
own
Body
,
with
God's
leave
.
They
can
modulate
the
Air
so
as
to
form
a
Voice
in
an
Image
,
as
the
Angel
made
Balaam's
Ass
to
speak
.
They
can
by
the
Natural
Vigour
of
their
Faculties
,
as
easily
divide
a
stone
,
as
a
man
can
cut
off
the
Branch
of
a
Tree
.
By
impressing
a
new
Vigour
upon
the
Animal
Spirits
,
they
can
help
the
defect
of
Sight
(
when
God
pleaseth
)
in
one
that
is
casualy
blind
;
though
they
cannot
by
any
Natural
Means
help
him
to
Eyes
,
who
was
born
without
them
.
By
the
use
of
many
Natural
Causes
they
may
do
Prodigies
,
as
the
Magicians
did
by
their
help
in
Egypt
.
In
which
instance
,
two
things
are
observable
:
1.
That
the
Power
of
those
Spirits
was
restrained
.
For
though
they
did
some
things
extraordinary
,
very
like
unto
the
Miracles
which
Moses
had
done
with
his
Rod
;
yet
when
the
Miracle
of
Lice
came
,
the
Magicians
could
not
do
it
;
and
therefore
they
confess
,
That
that
was
the
finger
of
God
,
Exod.
8.
18
,
19.
2.
That
though
they
brought
some
Plagues
upon
Egypt
,
they
could
not
remove
any
,
for
which
reason
the
King
sought
unto
Moses
all
along
;
a
plain
Sign
,
that
they
were
evil
Angels
with
whom
the
Magicians
were
then
in
Confederacy
.
Hence
it
appears
,
That
▪
very
wonderful
Signs
have
been
shew'd
,
which
look'd
like
true
Miracles
,
and
were
in
imitation
of
true
Miracles
,
when
they
were
not
Works
of
an
Almighty
Hand
,
but
the
ordinary
Effects
of
that
natural
,
sinite
Power
that
is
in
Daemons
and
Devils
.
To
which
also
we
may
rationally
impute
those
Operations
,
for
which
those
Magicians
presently
after
Christ
,
and
others
after
them
were
so
famous
among
the
Heathens
;
and
more
especially
those
,
by
which
Apollonius
Tyanaeus
got
himself
such
a
Name
in
the
World
,
if
the
stories
told
of
him
be
true
,
which
yet
is
very
questionable
;
nor
doth
Philostratus
himself
who
relates
them
,
report
them
all
as
things
certain
,
though
he
wrote
with
a
great
deal
of
Partiality
.
The
like
is
to
be
said
of
those
pretended
Miracles
we
have
been
told
so
much
of
for
several
Ages
past
by
Men
of
the
Romish
Communion
.
Supposing
some
of
those
things
were
true
,
I
mean
,
really
done
(
for
he
must
have
a
most
miraculous
Faith
,
that
can
believe
all
,
or
but
one
half
of
them
)
it
will
by
no
means
follow
that
they
were
Miracles
in
a
proper
sense
,
or
Effects
purely
Supernatural
,
above
the
power
of
all
Second
Causes
.
For
though
no
Natural
Cause
in
this
visible
World
could
do
them
,
yet
may
they
be
very
well
imputed
to
the
ordinary
Power
of
created
Beings
that
are
invisible
;
and
so
they
are
to
be
ranked
among
the
workings
of
.
Satan
,
whose
coming
is
wont
to
be
with
Power
,
and
Signs
,
and
Lying
Wonders
,
which
God
hath
many
times
permitted
,
partly
to
prove
and
exercise
the
Faith
of
sincere
Professors
of
Religion
,
and
partly
to
punish
those
who
receive
not
the
love
of
the
T●uth
,
that
they
might
be
saved
;
for
which
cause
God
doth
send
them
strong
delusions
,
so
that
they
believe
a
Lye
,
2
Thess.
2
All
this
makes
it
evident
,
that
such
prete●ded
Miacles
cannot
possibly
argue
the
Truth
of
Idolatry
,
though
actually
done
by
Idolaters
,
because
they
are
suffer'd
to
be
done
in
way
of
Judgment
upon
perverse
and
obstinate
people
.
However
,
this
advantage
is
hereby
gained
,
That
those
Miracles
in
appearance
(
such
as
they
are
)
do
argue
the
Existence
of
a
God
.
For
if
there
are
any
invisible
Beings
permitted
to
shew
Signs
and
Wonders
,
vigorous
in
their
Actings
,
and
limited
in
their
Power
,
it
will
follow
that
there
is
a
Sovereign
Being
presiding
over
them
,
that
doth
govern
and
command
them
,
suffer
or
controul
,
chain
or
let
them
loose
,
of
his
own
pleasure
,
and
as
the
Reasons
of
Providence
require
it
.
But
it
will
be
said
,
That
this
distinction
between
Miracles
in
Reality
,
and
Miracles
in
Appearance
,
is
vain
,
and
to
no
purpose
;
for
who
can
see
the
difference
of
the
one
from
the
other
by
the
nature
of
the
things
themselves
,
because
on
each
hand
the
works
may
be
the
same
?
And
it
is
not
enough
to
say
,
This
was
done
by
the
Great
Power
of
God
,
and
that
by
the
Natural
Power
of
Infernal
Spirits
,
when
this
doth
not
appear
from
the
quality
of
the
thing
produced
.
As
for
instance
;
Moses
is
said
to
have
turned
his
Rod
into
a
Serpent
,
and
then
the
Waters
into
Blood
,
and
then
to
have
brought
up
Frogs
out
of
the
River
;
and
are
not
the
Magicians
said
to
have
done
so
too
?
Where
then
is
the
difference
in
the
works
?
And
if
there
be
no
visible
difference
in
them
,
how
doth
it
appear
that
there
was
a
difference
in
the
Powers
which
produced
them
?
And
so
why
may
not
all
be
concluded
an
Imposture
;
and
consequently
,
no
substantial
Evidence
of
the
Existence
of
a
God
?
This
now
brings
me
to
the
second
Enquiry
,
How
we
may
know
and
discern
a
true
Miracle
from
a
pretended
one
?
1.
For
the
clearing
whereof
,
it
is
,
First
,
granted
,
That
they
are
not
distinguishable
by
the
visible
quality
of
the
works
themselves
,
unless
it
be
in
some
particular
Instances
,
as
the
raising
of
the
dead
,
the
giving
Eyes
to
one
that
was
born
blind
,
the
multiplication
of
a
few
Loaves
,
and
the
like
.
In
those
cases
,
the
very
Nature
of
the
Works
shew
the
singer
of
God
;
for
none
but
an
Almighty
Power
could
produce
them
;
nor
could
any
created
sinite
Power
pretend
ever
to
have
done
the
like
.
But
where
one
Wonder
resembles
another
,
and
seems
to
answer
another
,
there
2.
Secondly
,
The
difference
is
discoverable
chiesly
from
the
Necessity
and
Tendency
of
the
Operations
.
Indeed
their
Circumstances
and
Manner
of
Production
may
go
a
great
way
to
shew
the
singer
of
God
,
or
the
working
of
Satan
;
but
I
conceive
a
true
Miracle
may
be
most
easily
and
best
distinguish'd
from
a
false
one
,
1.
By
the
Importance
of
the
Reasons
which
make
a
Miracle
necessary
.
2.
By
the
End
and
Scope
to
which
it
tendeth
.
1.
First
,
When
there
is
a
true
Necessity
for
Miracles
.
As
1.
When
a
man
pretends
to
come
from
God
with
special
Authority
and
Commission
for
some
extraordinary
Service
;
in
that
case
a
Miracle
is
necessary
,
to
give
evidence
of
his
Commission
,
and
that
he
may
be
believed
.
Such
extraordinary
Power
must
be
back'd
with
extraordinary
Works
to
attest
it
;
for
otherwise
people
could
not
have
sufficient
Arguments
to
own
it
;
and
't
is
inconsistent
with
the
Divine
Nature
to
require
mens
Submission
,
and
not
justify
,
or
set
his
Seal
to
that
Authority
which
he
binds
them
to
submit
unto
,
but
to
leave
them
in
a
state
of
Guilt
,
for
rejecting
that
which
he
gave
them
not
sufficient
reasons
to
receive
.
2.
Miracles
are
necessary
,
when
extraordinary
Alterations
are
to
be
made
in
the
world
:
As
,
when
a
solemn
,
peculiar
Form
of
Divine
Worship
is
to
be
first
set
up
;
or
when
a
peculiar
Form
,
that
was
establish'd
by
Miracles
,
is
to
be
removed
and
taken
down
,
to
make
room
for
a
different
Form
.
For
these
things
are
of
such
vast
importance
,
that
in
cases
of
this
nature
Men
cannot
be
deceived
,
without
running
the
greatest
hazards
;
and
nothing
under
a
Miracle
can
keep
them
from
being
impos'd
on
.
Now
,
when
in
these
necessary
cases
Signs
and
Wonders
are
shew'd
,
we
may
conclude
them
to
be
Divine
Miracles
;
but
if
there
be
no
need
at
all
of
extraordinary
Operations
upon
these
accounts
,
such
as
are
pretended
ought
to
pass
for
works
Diabolical
;
because
God
is
not
wont
(
as
they
say
)
to
set
his
Seal
to
a
Blank
,
nor
is
it
consistent
with
his
Majesty
and
Wisdom
to
use
his
Omnipotence
in
vain
.
2.
True
Miracles
may
be
distinguish'd
from
false
ones
by
their
scope
and
tendency
.
The
Works
of
God
are
Glorious
,
not
only
for
those
signatures
of
Power
they
carry
with
them
,
but
also
for
that
admirable
Goodness
and
Wisdom
which
is
discernable
in
them
all
;
because
they
always
drive
at
the
best
and
most
important
ends
.
And
so
we
must
reckon
such
Miracles
Divine
,
as
tend
to
confirm
Truths
which
come
by
Divine
Revelation
.
For
as
such
Truths
cannot
be
consirmed
but
by
the
God
of
Truth
that
Reveals
them
;
so
neither
would
they
be
attested
by
the
Father
of
Lies
,
the
Devil
,
did
it
lye
in
his
Power
to
work
a
Miracle
for
the
confirmation
of
them
;
because
nothing
is
more
cross
then
Truth
is
,
to
his
interest
in
the
world
.
2.
Such
Miracles
are
to
be
accounted
Divine
,
as
tend
to
draw
People
off
from
the
practice
and
love
of
Sin
.
For
as
such
Miracles
are
glorious
manifestations
of
the
Holiness
of
the
Divine
Nature
,
so
they
serve
to
transform
the
Spirits
of
Men
into
the
Divine
Image
;
and
consequently
,
can
be
wrought
only
by
the
Finger
of
God
.
3.
Such
Miracles
as
tend
to
preserve
the
true
Worship
of
One
God
by
acts
of
singular
Love
and
Reverence
,
and
with
an
entire
Resignation
of
Heart
and
Soul
;
because
this
is
the
great
end
of
God's
whole
Oeconomy
;
and
that
which
all
Impostures
hitherto
have
been
intended
to
Defeat
and
Bass●le
.
4.
In
short
;
Those
are
to
be
looked
upon
to
be
true
Divine
Miracles
,
which
tend
to
the
utter
destruction
of
the
Devil's
Power
and
Works
.
These
cannot
possibly
be
thought
Diabolical
operations
;
for
if
Satan
rise
up
against
himself
and
be
divided
,
he
cannot
stand
,
but
hath
an
end
,
Mark
3.
26.
All
these
things
carry
their
own
light
with
them
,
and
by
that
light
we
may
very
easily
discern
and
distinguish
true
Miracles
from
those
Impostures
which
have
gone
under
that
name
in
all
times
,
both
Ancient
and
Modern
.
Next
after
Moses
,
Jesus
Christ
was
the
only
Person
publickly
owned
to
have
come
from
God
upon
an
extraordinary
Message
to
the
world
.
And
in
regard
he
intended
to
repeal
the
Mosaical
Ordinances
,
and
instead
thereof
to
enact
more
Spiritual
Laws
,
it
was
necessary
for
him
to
work
Miracles
,
to
shew
his
Authority
for
the
founding
of
his
Church
,
as
Moses
had
shewed
his
for
building
of
the
Tabernacle
.
And
these
were
the
noble
ends
of
all
Christ's
Miracles
,
to
seal
the
Truth
of
his
Doctrines
;
that
how
Mysterious
soever
some
of
them
might
seem
,
they
might
be
believed
;
for
which
reason
he
did
no
one
Miracle
before
he
began
to
Preach
;
to
reclaim
Mankind
from
all
manner
of
Vice
and
Immorality
,
or
whatever
is
contrary
to
God's
Nature
,
or
reproachfel
to
their
own
;
to
establish
Piety
and
Honesty
in
the
world
;
to
teach
men
to
lead
Sober
,
Righteous
,
and
Godly
Lives
in
this
world
;
to
direct
them
how
to
Worship
the
only
True
God
in
Spirit
and
Truth
;
and
to
deliver
not
only
the
Bodies
,
but
the
Souls
of
all
People
from
the
Tyranny
and
Power
of
the
Devil
,
whose
business
was
to
Captivate
all
Mankind
,
that
they
might
walk
on
still
in
darkness
and
blindness
of
Heart
;
which
being
the
reasons
and
ends
of
the
Lord
Jesus
his
Miracles
,
we
may
be
sure
,
that
those
reasons
having
been
once
answer'd
,
and
the
ends
sufficiently
served
,
by
himself
,
and
his
first
Disciples
,
there
was
no
further
need
of
Miracles
.
And
therefore
whatever
Signs
and
Wonders
have
been
shewed
(
supposing
they
were
really
effected
)
either
by
some
Pagans
immediately
following
the
time
of
Christ
,
or
by
some
Romanists
in
latter
Ages
,
they
are
not
to
be
reckoned
Divine
Operations
,
but
so
many
Workings
of
Satan
and
his
Instruments
;
which
are
so
far
from
justifying
,
or
giving
credit
to
their
Ways
and
Professions
,
that
in
fact
they
are
a
reproach
to
them
;
especially
since
they
have
been
done
in
prejudice
to
that
Grave
and
Holy
Religion
which
the
Lord
Jesus
confirmed
;
and
were
so
manifestly
intended
for
the
promoting
and
encouragement
of
Superstition
,
Vice
,
and
downright
Idolatry
.
I
have
now
ended
this
Point
concerning
Miracles
,
having
discoursed
the
more
largely
upon
it
,
that
at
the
same
time
I
might
demonstrate
the
Existence
of
God
,
and
likewise
serve
the
interest
of
Christianity
;
the
truth
whereof
undeniably
appears
from
this
single
argument
,
That
Jesus
Christ
confirmed
all
his
Laws
and
Doctrines
by
True
Miracles
.
For
this
being
once
granted
,
it
must
necessarily
follow
,
not
only
that
there
is
a
God
,
but
moreover
,
that
Jesus
Christ
came
from
God
,
and
that
the
Testimony
which
his
Works
gave
of
him
,
was
Divine
and
Infallible
;
and
consequently
,
That
we
are
bound
at
our
utmost
peril
to
Believe
and
Obey
him
:
Which
Consideration
being
of
such
vast
moment
,
I
thought
my self
obliged
to
bestow
the
more
time
and
pains
in
clearing
matter
of
Fact
.
CHAP.
V.
THE
next
extraordinary
Occurrence
I
mentioned
,
as
a
demonstration
of
God's
Existence
,
is
Prophecy
;
that
is
,
the
Foretelling
of
some
Future
Events
,
which
depended
on
such
secret
and
remote
Causes
,
as
none
but
an
Omniscient
Being
could
possibly
discern
afar
off
.
That
you
may
understand
this
matter
distinctly
and
clearly
:
1.
I
do
not
here
by
Events
mean
such
things
as
have
come
to
pass
by
the
necessary
and
natural
Operation
of
second
Causes
.
For
where
a
thing
depends
upon
necessary
Causalities
,
any
man
that
can
discover
the
order
,
and
series
,
and
application
of
the
Causes
,
may
easily
foresee
and
predict
the
consequent
;
as
a
skilful
Astronomer
can
foretel
Eclipses
of
the
Moon
and
Sun
.
For
those
glorious
Creatures
are
under
a
constant
Law
,
and
their
motions
are
Regular
;
so
that
a
man
who
knows
their
Courses
,
and
by
the
Uniformity
of
them
,
perceives
when
an
Opake
Body
will
fall
between
one
of
those
Luminaries
and
our
Eyes
,
can
discover
long
before-hand
when
the
Light
will
be
intercepted
,
and
fail
in
our
Hemisphere
.
But
by
future
Events
are
understood
contingencies
,
or
those
issues
,
the
Causes
whereof
are
not
yet
in
being
;
or
at
least
are
so
occult
,
remote
,
and
uncertain
,
that
they
are
not
discernible
by
any
limited
Understanding
,
in
regard
that
they
depend
upon
the
casual
concurrence
of
Second
Causes
,
or
upon
the
Arbitrarious
Power
of
Mens
Wills
;
or
upon
the
uaccountable
hits
of
Fortune
;
or
upon
such
strange
results
,
as
look
like
so
many
secret
over
ruling
determinations
of
Destiny
:
As
,
What
Great
Men
will
arise
Two
or
Three
Ages
hence
,
(
if
the
world
shall
continue
so
long
)
?
What
Revolutions
there
will
be
then
in
States
and
Empires
?
What
the
Conditions
of
the
Church
will
be
?
What
Wars
will
happen
?
What
will
become
of
our
Posterity
and
of
the
Fortunes
we
transmit
to
them
?
In
short
,
How
the
world
will
go
?
These
things
,
and
the
like
,
are
altogether
Accidental
,
and
therefore
must
needs
be
Uncertain
;
nor
can
they
come
within
the
reach
of
finite
Beings
,
any
more
than
the
close
of
the
world
,
or
the
Day
of
Judgment
can
be
known
,
or
predicted
by
us
.
2.
Secondly
,
By
Foretelling
future
Events
;
is
meant
true
and
infallible
Prediction
,
in
contradistinction
to
Conjecture
,
or
probable
Fore-knowledge
.
There
is
in
all
Intellectual
Beings
a
Presaging
Power
,
and
the
Perception
before-hand
must
be
according
to
the
condition
and
quality
of
the
Cause
,
from
which
that
Perception
springs
and
is
gathered
.
If
the
Cause
be
Necessary
and
Natural
,
the
Foreknowledge
is
Certain
;
but
if
it
be
only
Casual
and
Fortuitous
,
it
can
amount
to
no
more
but
a
probable
Opinion
.
No
Creature
,
how
Intelligent
soever
it
be
,
can
of
it self
infallibly
foresee
what
Chances
and
Accidents
will
fall
out
hereafter
;
by
reason
that
the
immediate
Causes
are
suppos'd
as
yet
not
to
be
Existent
,
or
at
least
to
be
a
great
way
off
in
the
dark
.
Therefore
when
a
contingent
Event
is
clearly
Foreseen
,
and
infallibly
Predicted
at
a
distance
,
so
that
after
a
long
tract
of
time
,
the
thing
,
how
Casual
soever
it
was
,
exactly
answers
the
Prediction
,
we
must
conclude
,
That
the
Being
which
Foresaw
and
Foretold
it
,
is
of
a
more
Perfect
Understanding
than
any
Creature
can
pretend
to
.
If
then
it
be
made
appear
,
That
many
contingent
things
have
long
before
they
happened
,
been
certainly
Foreknown
,
truly
Predicted
,
and
at
last
in
Fact
have
come
to
pass
accordingly
,
this
must
be
a
Demonstration
of
the
Existence
of
a
most
Perfect
Being
,
that
is
,
a
Deity
.
For
all
Human
Presaging
of
accidental
Events
at
a
great
distance
from
us
,
is
at
best
but
Guessing
,
which
commonly
ends
in
vast
mistakes
;
so
short-sighted
are
our
Understandings
,
and
our
capacities
so
very
narrow
!
And
as
for
those
Intellectual
Creatures
which
Inhabit
the
other
world
,
and
traverse
up
and
down
in
this
,
though
by
reason
of
the
innate
Quickness
and
Sagacity
of
their
Faculties
,
the
long
Experience
they
have
had
of
Human
Affairs
,
the
great
Insight
they
have
thereby
into
all
things
here
below
;
the
Agility
of
their
Nature
which
enables
them
to
be
privy
every
where
to
Mens
Counsels
and
Actions
,
and
the
continual
Observations
they
cannot
but
make
from
the
Disappointments
or
Successes
of
Mens
Designs
;
though
,
I
say
,
by
means
of
these
singular
advantages
,
they
are
qualified
to
give
,
beyond
expression
,
far
better
Judgment
of
future
Events
,
especially
near
at
hand
,
than
the
Wisest
and
most
Reaching
Men
on
Earth
;
yet
is
their
Knowledge
limited
notwithstanding
:
So
that
without
the
Assistance
of
Divine
Revelation
,
their
Foresight
of
Contingencies
,
especially
of
such
as
are
remote
and
do
depend
upon
a
series
of
distant
Causes
,
can
be
but
only
Conjectural
.
Hence
it
was
,
that
those
ancient
Southsayers
and
Augurs
among
the
Heathens
,
who
used
the
help
of
Demons
in
their
manifold
Superstitious
ways
of
Prognosticating
,
were
often
mistaken
,
even
in
very
probable
cases
,
and
when
Events
were
hard
by
.
And
't
is
commonly
observed
of
those
old
Oracles
,
who
were
so
much
consulted
by
the
Idolatrous
Pagans
upon
any
emergencies
which
seemed
difficult
,
that
though
those
officious
deluding
Spirits
were
wont
(
till
Christ's
time
)
to
give
People
Answers
out
of
Holes
and
Caves
,
yet
,
to
save
Apollo's
Credit
,
they
were
wont
to
wrap
up
those
Responses
,
in
equivocating
and
doubtful
Terms
,
that
were
capable
of
various
Constructions
,
as
the
thing
consulted
about
succeeded
or
fail'd
.
Indeed
Good
Angels
have
not
deceived
Men
;
and
therefore
their
foresight
must
be
acknowledged
to
have
been
better
grounded
,
and
of
a
further
and
clearer
reach
.
But
yet
by
reason
of
those
finite
and
(
comparatively
)
scanty
measures
of
Knowledge
,
which
are
connatural
to
all
Created
Beings
,
though
Exalted
and
Glorious
,
to
make
all
their
Predictions
certain
and
infallible
,
they
have
always
,
by
the
necessity
of
their
Nature
,
stood
in
need
of
special
Revelation
and
Commission
from
a
Superior
Being
,
whose
Prescience
touches
all
intermediate
and
proximate
Causes
,
and
all
contingent
,
probable
,
possible
Events
,
though
never
so
far
removed
from
created
Understandings
.
Therefore
if
in
this
case
matter
of
fact
be
true
,
that
any
Creatures
,
Men
or
Angels
,
have
acted
after
such
a
Prophetical
manner
,
as
to
have
Foretold
things
Future
,
things
which
Natural
Causes
did
not
necessarily
produce
,
things
which
could
not
have
been
foreseen
,
but
through
a
continued
train
and
succession
of
Accidents
,
and
through
many
Circumstances
in
themselves
dubitable
and
uncertain
;
nay
,
some
things
which
depended
,
not
so
much
upon
Natural
or
Moral
Causes
here
below
,
as
upon
an
over-ruling
Power
,
which
some
have
called
by
the
Name
of
Fate
;
whereby
others
understand
the
Absolute
Decrees
and
Pleasure
of
Heaven
:
I
say
,
if
things
of
these
kinds
have
been
certainly
and
infallibly
Predicted
,
it
is
a
plain
Argument
of
the
Existence
of
an
Omniscient
Being
,
because
none
but
an
Omniscient
Being
,
or
a
Deity
could
Foreknow
them
;
none
but
an
Almighty
Being
could
Direct
and
Govern
them
.
And
therefore
this
is
claim'd
as
a
peculiar
Prerogative
of
the
Deity
,
to
declare
the
things
that
are
coming
,
and
shall
come
,
Isa.
44.
7.
an
Argument
which
the
Prophet
there
used
to
shew
,
that
the
Idols
which
the
Apostate
Jews
Worshipp'd
,
were
not
Real
Deities
.
This
then
being
so
evident
and
undeniable
,
the
whole
matter
will
turn
upon
this
main
point
,
Whether
there
have
been
at
any
time
such
Predictions
as
these
.
For
the
clearing
whereof
we
must
refer
our selves
to
those
Books
which
have
been
all
along
of
so
great
Authority
with
Jews
and
Christians
,
since
they
were
first
compiled
;
especially
to
those
Books
,
which
we
commonly
call
the
Old
Testament
:
Books
of
such
Venerable
Antiquity
,
that
the
very
last
of
them
was
written
Four
hundred
years
before
the
Birth
of
Christ
;
that
is
,
above
Two
thousand
years
ago
;
and
the
first
of
them
contains
the
most
Ancient
History
that
is
in
the
World
;
and
is
at
least
Three
thousand
two
hundred
years
old
.
Though
in
several
other
Writings
,
which
are
but
of
vulgar
note
,
we
meet
with
divers
Accounts
of
Prophecies
;
yet
because
there
are
the
most
Ancient
,
the
most
Authentick
,
and
are
believed
to
have
been
penned
by
Prophets
themselves
,
I
shall
take
notice
only
of
such
as
we
find
in
them
;
considering
those
Writers
now
,
not
as
Men
divinely
inspired
,
but
as
fair
Historians
only
;
the
Credit
whereof
,
there
is
no
sober
,
modest
man
,
but
will
be
ashamed
to
deny
them
.
Now
here
I
might
fill
a
large
Volume
,
were
I
minded
to
write
a
particular
Account
of
the
most
Intelligible
Predictions
we
find
throughout
the
Scriptures
,
and
of
the
Accomplishment
of
them
.
But
't
will
be
enough
for
me
to
take
notice
only
of
Three
sorts
.
-
1.
Such
as
relate
to
the
Great
,
Ancient
Empires
.
-
2.
Such
as
relate
to
Jesus
Christ
.
-
3.
Such
as
relate
to
some
Memorable
and
Remarkable
Events
after
his
departure
out
of
the
world
.
1.
First
,
Such
Predictions
as
relate
to
the
Great
,
Ancient
Empires
.
Of
which
,
the
Assyrian
Monarchy
was
the
First
;
and
long
before
the
Translation
of
it
to
the
Medes
and
Persians
,
Cyrus
,
who
was
designed
to
translate
it
,
was
mention'd
by
name
,
as
God's
Shepherd
and
Anointed
,
by
Isaiah
;
a
Prophet
of
the
Jews
,
who
told
them
before
hand
what
great
things
God
would
do
for
Cyrus
,
and
that
Cyrus
would
perform
all
God's
pleasure
,
Isa.
44
,
45.
Yet
this
was
many
years
before
ever
Cyrus
was
born
;
Two
hundred
and
ten
years
,
saith
Josephus
;
who
adds
,
That
Cyrus
having
The
Jews
had
then
been
Captives
at
Babylon
about
Seventy
years
;
which
sore
Judgment
had
been
literally
foretold
them
,
together
with
the
determinate
Time
of
it
,
by
the
Prophet
Jeremy
,
Jer.
25.
11.
This
whole
land
shall
be
a
desolation
,
and
an
astonishment
;
and
these
nations
shall
serve
the
king
of
Babylon
seventy
years
.
By
the
way
let
me
observe
,
That
Jeremy
began
his
Prophecying
in
the
Thirteenth
year
of
that
good
Prince
Josiah
,
King
of
Judah
:
And
that
Josiah
by
name
had
been
foretold
in
the
Reign
of
Jeroboam
,
as
we
find
,
1
Kings
13.
2.
And
that
Prophecy
was
by
certain
computation
given
about
Three
hundred
and
fifty
years
before
the
days
of
Josiah
.
But
to
go
on
:
Towards
the
end
of
the
Captivity
at
Babylon
,
Daniel
interpreted
Nebuchadnezzar's
Dream
concerning
the
Great
Image
,
the
Head
whereof
was
of
fine
Gold
,
the
Breast
and
Arms
of
Silver
,
the
Belly
and
Thighs
of
Brass
,
the
Legs
of
Iron
,
and
the
Feet
part
of
Iron
,
and
part
of
Clay
.
This
Vision
was
a
Representation
of
the
Four
Famous
Empires
,
as
we
see
by
Daniel's
own
Exposition
,
Dan.
2.
The
First
Empire
was
that
then
in
being
,
the
Babylonish
;
represented
by
an
Head
of
Gold
,
because
it
was
the
most
Considerable
and
Glorious
of
all
the
Four
.
As
to
the
Three
next
,
the
Vision
was
Prophetical
;
intended
to
shew
the
several
Successions
of
them
;
and
that
the
Latter
would
still
be
inferior
to
the
Former
in
Splendor
and
Dignity
.
Whereas
therefore
the
Babylonish
Empire
was
of
Gold
;
the
Second
was
to
be
of
Silver
;
and
that
was
the
Persian
Empire
;
represented
by
Two
Arms
,
because
it
consisted
of
Two
great
People
,
the
Persians
and
Medes
,
that
were
to
be
united
together
into
one
State
;
and
that
under
Cyrus
,
who
would
be
related
to
both
Nations
;
to
the
Medes
by
the
Mother's
side
,
and
to
the
Persians
by
his
Father's
.
By
the
Third
Kingdom
is
meant
the
Macedonian
,
or
Grecian
Empire
,
that
was
to
be
erected
by
Alexander
the
Great
,
upon
his
Signal
Victories
over
the
Persians
.
This
was
represented
by
a
Brazen
Belly
and
Thighs
,
because
(
as
St.
Jerome
thinks
)
Brass
,
of
all
Metals
giving
the
greatest
sound
,
was
sit
to
set
forth
the
Extraordinary
Fame
which
would
be
spread
over
the
world
,
not
only
of
the
Greeks
Power
and
Fortune
,
but
of
their
Eloquence
also
.
The
Roman
Empire
was
to
be
the
Fourth
;
and
that
was
represented
by
Legs
of
Iron
;
because
,
as
Iron
breaketh
in
pieces
,
and
subdueth
all
things
;
so
was
the
Roman
Power
to
break
and
subdue
all
the
Principalities
which
Alexander
left
to
his
Commanders
,
and
their
Successors
;
and
so
would
possess
it self
of
all
the
Riches
and
Glory
of
the
Three
former
Empires
.
Nevertheless
,
how
strong
soever
the
Roman
Power
was
to
be
at
the
first
founding
of
that
Empire
,
in
process
of
time
it
would
be
impaired
,
weakned
,
and
debased
,
like
Iron
mingled
with
Mire
and
Clay
.
Which
St.
Jerome
observes
was
,
when
the
strength
of
Rome
was
so
wasted
by
their
long
Wars
,
Foraneous
and
Civil
,
that
they
were
forced
upon
many
Occasions
to
call
in
the
Aid
of
Barbarous
,
Exotick
People
,
which
mixing
themselves
with
the
Old
Roman
Blood
,
gave
it
an
alloy
,
so
that
they
lost
great
degrees
of
their
Ancient
Strength
and
Honour
.
This
Succession
of
the
Empires
thus
predicted
in
the
Second
Chapter
of
Daniel's
Prophecy
,
we
sind
foretold
again
in
some
other
places
,
under
other
Representations
;
but
I
instance
in
this
only
,
because
it
is
most
obvious
to
every
ordinary
Understanding
.
And
now
,
whoever
will
take
the
pleasure
to
examine
some
Humane
Writers
from
Herodotus
down
to
Justin
,
the
Historian
,
may
with
infinite
Satifaction
find
,
how
exactly
these
Predictions
were
fulfilled
:
1.
By
Cyrus's
getting
the
Power
out
of
the
hands
of
the
Babylonians
;
then
by
Alexander's
getting
it
out
of
the
hands
of
the
Persians
;
and
then
by
the
Romans
wresting
it
out
of
the
hands
of
Alexander's
Successors
;
and
yet
between
the
delivering
,
and
the
fulfilling
of
Daniel's
Prophecy
,
there
passed
a
Flux
of
about
Five
hundred
years
;
which
doth
manifestly
argue
the
Existence
of
God
,
who
alone
could
at
such
a
distance
of
time
so
infallibly
and
particularly
foresee
and
predict
Events
,
that
were
in
themselves
so
contingent
and
uncertan
.
That
it
looks
like
an
History
,
rather
than
a
Prediction
.
To
which
purpose
St.
Jerome
tells
us
of
that
great
Blasphemer
of
Christ
,
and
his
Religion
,
Porphyry
,
that
reading
the
Antiochus
Epiphanes
.
2.
There
is
another
sort
of
Predictions
which
relate
peculiarly
to
Jesus
Christ
;
whom
Daniel
called
before-hand
,
Messiah
the
Prince
,
Dan.
9.
25.
Whereupon
a
very
Old
Testament
besides
this
,
where
that
Name
is
directly
given
him
,
but
only
by
way
of
Type
;
which
makes
it
unquestionable
,
that
the
Jews
understood
this
Prophecy
of
that
Great
and
Eminent
Person
,
whose
coming
into
the
World
,
together
with
all
the
remarkable
Circumstances
which
attended
his
Life
and
Death
,
were
long
before
so
particularly
foretold
by
several
Prophets
,
that
those
Predictions
are
not
capable
of
being
fairly
applied
to
any
other
Person
;
what
arts
soever
some
Jews
,
and
other
misguided
Men
have
used
to
wrest
them
another
way
.
That
he
was
to
be
of
the
Seed
of
a
Woman
;
or
that
he
was
to
appear
in
the
Nature
,
not
of
Angels
,
but
Men.
That
of
all
Mankind
he
was
to
spring
from
the
Loins
of
Abraham
.
That
of
Abraham's
Posterity
,
he
was
to
descend
only
from
Isaac
.
That
of
all
Isaac's
Generation
,
he
was
to
be
of
the
Tribe
of
Judah
.
That
of
all
that
Tribe
,
he
was
to
be
of
the
House
and
Lineage
of
David
.
That
a
Virgin
of
David's
Lineage
was
to
conceive
and
bear
him
.
That
Bethlehem
was
to
be
the
place
of
his
Nativity
.
That
he
was
to
be
a
Prophet
like
unto
Moses
,
yet
much
above
him
.
That
he
was
to
do
Miracles
.
That
he
was
to
Preach
good
Tidings
to
the
meek
,
and
to
bind
up
the
broken-hearted
.
That
he
was
to
be
a
Man
of
Sorrows
,
and
acquainted
with
Grief
.
That
he
was
to
be
despised
and
rejected
of
Men.
That
one
of
his
own
Familiars
,
who
should
eat
of
his
Bread
,
would
lift
up
his
Heel
against
him
.
That
he
should
be
sold
for
thirty
pieces
of
Silver
.
That
he
should
be
led
to
the
Slaughter
like
a
Lamb.
That
he
should
be
numbred
with
the
Transgressors
.
That
his
Garments
should
be
divided
,
and
Lots
cast
upon
his
Vesture
.
That
Vinegar
should
be
given
him
to
drink
.
That
in
the
midst
of
his
Sufferings
he
should
be
scoffed
at
,
and
reviled
.
That
he
should
make
Intercession
for
Trangressors
.
That
for
the
Sins
of
People
he
should
be
smitten
.
That
he
should
make
his
Grave
with
the
Rich.
That
not
one
of
his
Bones
should
be
broken
:
And
that
his
Soul
should
not
be
left
in
Hell
,
nor
his
Body
suffer'd
to
see
Corruption
.
These
things
were
foretold
of
Jesus
Christ
;
and
taking
them
altogether
in
a
sum
,
it
is
impossible
for
an
Insidel
,
with
any
colour
of
Reason
to
apply
them
to
any
other
but
Jesus
Christ
only
.
But
one
of
the
most
remarkable
things
,
is
,
That
the
time
of
Christ's
appearing
in
the
World
was
so
plainly
foretold
by
some
of
the
Prophets
,
that
the
Learned
Jews
found
by
their
Calculations
,
that
about
the
time
when
Jesus
Christ
was
born
,
the
promised
Messiah
was
to
come
.
And
hence
it
was
,
that
at
that
Juncture
they
were
all
full
of
Expectations
of
him
.
Nor
is
it
at
all
questionable
,
but
the
time
so
agreeing
with
the
Predictions
,
they
would
joyfully
and
unanimously
have
received
Jesus
Christ
as
the
Messiah
,
had
not
his
coming
been
in
that
mean
and
obscure
Condition
,
which
was
so
great
a
surprize
to
those
People
who
expected
the
Messiah
would
have
been
like
a
David
,
or
Solomon
,
to
have
gone
in
and
out
before
them
with
all
possible
Pomp
,
Splendor
,
and
Magnificence
.
The
Prophet
Haggai
mentioned
the
time
of
his
Appearance
more
largely
,
Hag.
2.
7
,
9.
The
Substance
of
which
Prediction
was
,
That
the
desire
of
all
Nations
(
that
is
,
the
Messiah
or
Shiloh
)
should
come
while
the
Temple
which
was
then
a
building
,
continued
and
was
standing
;
and
that
the
Glory
of
that
latter
House
should
be
greater
than
the
Glory
of
the
former
,
which
had
been
at
so
vast
an
Expence
,
erected
and
finished
by
King
Solomon
.
Now
this
was
fulfilled
meerly
by
Christ's
constant
presence
at
that
Temple
,
some
years
before
the
Destruction
of
it
by
the
Romans
.
For
in
respect
of
the
Structure
,
and
external
Glory
of
it
,
it
fell
so
very
short
of
the
first
,
that
when
the
ancient
Men
who
had
seen
the
first
House
,
saw
the
Foundations
of
the
second
,
They
wept
with
a
loud
voice
,
as
Ezra
tells
us
,
Ezra
3.
12.
And
besides
,
the
Jewish
Rabbins
confess
,
that
five
things
were
wanting
to
this
Temple
,
which
the
former
was
honoured
with
as
so
many
Signs
of
the
peculiar
Presence
of
God's
Majesty
at
it
.
1.
The
Urim
and
Thummim
,
or
those
Stones
upon
the
Breast-plate
of
the
High
Priest
,
whereby
God
was
wont
to
reveal
his
mind
.
2.
The
Ark
of
the
Covenant
;
from
which
the
King
and
the
High
Priest
did
sometimes
receive
answers
from
God
by
a
clear
and
audible
Voice
.
3.
The
Fire
that
was
wont
to
fall
from
Heaven
,
to
devour
the
Sacrifice
upon
the
Altar
.
4.
The
Shekinah
,
or
Divine
Power
,
that
was
signified
sometimes
by
the
Pillar
of
a
Cloud
,
and
by
the
Holy
Oyl
,
wherewith
the
King
and
High
Priest
were
wont
to
be
anointed
.
And
5.
the
Spirit
of
Prophecy
.
These
glorious
things
being
wanting
at
the
second
Temple
,
whence
could
that
great
Glory
predicted
by
Haggai
proceed
,
but
from
the
Presence
of
Jesus
Christ
?
One
that
was
the
Brightness
of
his
Father's
Glory
,
and
the
Glory
of
his
People
Israel
.
One
that
was
the
true
Urim
and
Thummim
,
that
revealed
his
Father's
Will
plainly
to
the
World
.
One
that
was
the
typified
Ark
of
the
Covenant
,
the
Propitiatory
by
his
own
Blood
.
One
that
Baptized
with
the
Holy
Ghost
,
and
with
Fire
;
the
true
Fire
from
Heaven
,
where
of
the
other
was
but
a
typical
Representation
.
And
one
who
received
not
the
Spirit
by
measure
,
but
was
anointed
with
the
Oyl
of
gladness
above
his
Fellows
?
But
the
Prophet
Daniel
pointed
out
the
time
of
his
coming
after
a
more
close
and
precise
manner
,
Dan.
9.
24
,
25
,
26
,
27.
Seventy
weeks
are
determined
upon
thy
people
,
and
upon
thy
holy
city
,
to
finish
the
transgression
,
and
to
make
an
end
of
sins
,
and
to
make
reconciliation
for
iniquity
,
and
to
bring
in
everlasting
righteousness
,
and
to
seal
up
vision
and
prophecy
,
and
to
anoint
the
most
holy
.
Know
therefore
,
and
understand
,
that
from
the
going
forth
of
the
commandment
to
restore
and
to
build
Jerusalem
,
unto
the
Messiah
the
prince
,
shall
be
seven
weeks
;
and
threescore
and
two
weeks
,
(
after
that
)
the
street
shall
be
built
again
,
and
the
wall
,
even
in
troublous
times
.
And
after
threescore
and
two
weeks
shall
Messiah
be
cut
off
,
but
not
for
himself
;
and
the
people
of
the
prince
that
shall
come
,
shall
destroy
the
city
,
and
the
sanctuary
,
and
the
end
thereof
shall
be
with
a
flood
,
and
unto
the
end
of
the
war
desolations
are
determined
.
And
he
shall
confirm
the
covenant
with
many
for
one
week
;
and
in
the
midst
of
the
week
he
shall
cause
the
oblation
and
sacrifice
to
cease
;
and
for
the
overspreading
of
abominations
,
he
shall
make
it
desolate
,
even
until
the
consummation
,
and
that
determined
shall
be
poured
out
upon
the
desolate
.
As
to
the
exposition
of
this
Prophecy
,
all
Writers
are
agreed
,
that
according
to
the
language
and
custom
of
the
Jews
,
by
a
week
is
understood
not
seven
days
,
but
seven
years
;
that
is
,
seventy
times
seven
years
,
or
four
hundred
and
ninety
years
in
all
.
And
the
plain
sense
of
the
Prediction
may
be
comprised
within
these
Observations
,
as
far
as
it
concerns
my
present
purpose
.
1.
First
,
That
from
the
second
building
of
the
Temple
and
City
of
Jerusalem
,
to
the
last
destruction
of
both
,
there
was
alotted
the
space
of
four
hundred
and
ninety
years
,
to
be
computed
from
the
time
of
the
publication
of
an
Edict
by
some
Persian
King
for
this
second
Building
.
2.
That
within
the
compass
of
those
four
hundred
and
ninety
years
,
Sin
should
be
expiated
;
true
,
substantial
Righteousness
,
grounded
upon
eternal
Reasons
,
should
be
preached
;
the
old
Prophecies
should
be
fulfilled
;
Messiah
the
Prince
should
be
cut
off
,
and
afterwards
instated
in
his
everlasting
Kingdom
.
The
rest
of
the
Prediction
relates
to
the
destruction
of
Jerusalem
,
of
which
I
shall
take
notice
by
and
by
.
Thus
much
of
it
is
concerning
the
Advent
,
Life
,
Death
,
and
Unction
of
the
Messiah
.
Now
to
lay
aside
the
various
,
perplexing
Accounts
given
by
inquisitive
men
,
touching
the
exact
Impletion
of
every
part
of
this
Prophecy
,
these
two
things
are
very
evident
:
1.
First
,
That
the
rebuilding
,
and
final
devastation
of
the
Holy
Temple
and
City
,
was
according
to
the
time
alotted
,
the
seventy
weeks
of
years
.
For
though
the
Jews
were
permitted
by
Cyrus
to
return
into
their
Land
out
of
their
Captivity
,
and
to
begin
the
restoration
of
the
Temple
,
yet
the
great
Edict
,
the
successful
Commandment
for
the
restoring
and
building
Jerusalem
,
was
given
by
that
Persian
King
,
called
Darius
Nothus
,
Ezra
6.
And
from
the
third
year
of
his
Reign
,
when
the
work
of
the
Temple
(
by
the
incitement
of
Haggai
and
Zachary
renewed
the
year
before
)
was
now
confirmed
by
a
new
Edict
from
the
King
to
be
finished
,
unto
the
destruction
of
Jerusalem
by
Titus
,
are
exactly
four
hundred
and
ninety
years
;
that
is
,
seventy
weeks
of
years
fully
complete
,
as
a
Learned
2.
Secondly
,
It
is
most
evident
,
that
before
the
expiration
of
these
four
hundred
and
ninety
years
,
while
the
Temple
and
City
of
Jerusalem
were
yet
standing
,
Jesus
Christ
was
manifested
in
the
flesh
;
that
he
fulfilled
all
Righteousness
in
his
own
Person
,
and
taught
all
others
to
live
godly
,
righteously
,
and
soberly
in
this
present
world
;
that
he
offer'd
up
himself
upon
the
Cross
,
a
Sacrifice
and
Propitiation
for
the
Sins
of
all
men
;
that
to
him
all
the
Prophets
did
bear
witness
,
and
in
him
their
Prophecies
did
terminate
;
and
that
upon
his
Resurrection
and
Ascension
,
he
was
exalted
unto
the
right
hand
of
God
,
and
all
Power
was
given
him
in
Heaven
and
in
Earth
,
according
to
Daniel's
Prediction
.
And
now
to
return
to
our
Argument
,
How
was
it
possible
for
Daniel
,
or
for
any
other
man
,
to
have
foretold
these
Events
so
exactly
,
and
so
long
before
,
without
immediate
Revelation
from
a
Divine
,
Omniscient
Being
,
who
foresaw
,
nay
,
fore-appointed
the
whole
series
and
course
of
these
things
from
the
beginning
to
the
end
?
And
consequently
,
How
is
it
possible
for
any
man
of
common
reason
or
sense
,
to
question
the
Existence
of
such
a
Being
,
for
these
things
could
not
depend
upon
any
natural
Causes
.
No
,
the
Advent
,
Sufferings
,
and
Glorifying
of
the
Messiah
,
were
purely
the
result
of
a
Divine
Decree
;
and
therefore
could
not
have
been
predicted
or
foreseen
,
but
by
that
Divine
Being
who
had
decreed
all
;
and
by
whose
determinate
Counsel
and
Foreknowledge
Jesus
Christ
was
delivered
to
the
Jews
,
as
St.
Peter
told
them
,
Acts
2.
23.
3.
The
like
is
to
be
said
of
those
other
Predictions
,
which
relate
to
some
remarkable
and
memorable
Events
after
Christ's
departure
out
of
the
world
,
and
they
were
chiefly
these
three
.
1.
The
Destruction
of
Jerusalem
.
2.
The
Propagation
of
the
Christian
Faith
.
And
3dly
,
the
dispersed
and
reproachful
Condition
of
the
Jews
.
1.
As
Daniel
foretold
the
Desolations
that
would
come
upon
Jerusalem
,
so
did
the
Messiah
himself
foretel
,
that
there
should
not
be
left
one
stone
of
the
temple
upon
another
,
which
should
not
be
thrown
down
,
Matth.
24.
2.
And
a
little
further
he
said
,
When
ye
shall
see
the
abomination
of
desolation
spoken
of
by
Daniel
the
prophet
,
stand
in
(
or
about
)
the
holy
place
,
let
them
which
be
in
Judea
,
fly
to
the
mountains
,
ver.
15
,
16.
This
,
by
the
way
,
shews
that
the
computation
of
Daniel's
seventy
weeks
,
is
to
be
carried
on
to
the
time
of
Jerusalem's
destruction
;
for
there
the
four
hundred
and
ninety
years
end
,
and
not
before
;
as
we
see
by
our
Saviour's
referring
to
that
Prediction
,
when
he
spake
of
that
Desolation
.
These
Predictions
were
accomplish'd
about
forty
years
after
the
Messiah's
Crucifixion
,
and
in
that
Juncture
the
several
parts
of
those
Predictions
were
answer'd
to
the
full
.
Then
the
Jews
saw
the
abomination
of
Desolation
which
Daniel
had
spoken
of
,
meaning
the
Roman
,
Heathen
Armies
,
with
the
Heathen
Figures
,
in
their
Military
Banners
,
expanded
about
the
Holy
City
.
Then
were
the
people
of
the
Prince
(
that
is
,
their
Commander
Titus
)
come
to
destroy
the
City
and
the
Sanctuary
.
Then
did
Titus
his
Forces
over-run
the
Land
of
Judoea
like
a
Flood
,
and
make
it
desolate
.
Then
was
the
Temple
laid
waste
,
and
the
Oblations
and
Sacrifices
which
were
wont
to
be
in
it
,
were
made
to
cease
.
And
then
was
the
Consummation
which
Daniel
foretold
,
or
the
End
which
was
determined
upon
the
Desolate
;
namely
,
the
utter
overthrow
of
their
whole
Government
both
in
Church
and
State
;
and
then
too
was
the
Desolation
foretold
by
Jesus
Christ
,
not
one
stone
left
upon
another
,
neither
in
the
City
of
Jerusalem
;
for
,
as
Josephus
acknowledgeth
,
it
was
razed
to
the
Foundations
,
and
laid
even
with
the
Ground
:
Nor
yet
in
the
Temple
;
for
,
as
our
Learned
Paraphrast
observes
out
of
Scaliger
,
as
a
full
Completion
of
our
Saviour's
Prophecy
,
the
very
Foundations
of
the
Temple
were
torn
up
by
Turnus
Rufus
with
a
Plow-share
,
so
that
no
part
of
it
Under-ground
was
left
undissolved
;
not
one
stone
left
upon
another
.
How
could
a
clearer
Argument
be
expected
than
that
was
,
of
the
Existence
of
an
All-seeing
,
an
All-powerful
and
Righteous
God
,
who
weighed
the
Sins
of
an
hardned
People
,
and
by
his
determinate
Counsel
and
Foreknowledge
,
made
their
Punishment
then
as
plain
as
their
Guilt
had
been
,
when
with
wicked
hands
they
crucified
the
Lord
of
Life
,
and
wish'd
that
his
Blood
might
be
upon
them
,
and
upon
their
Children
.
2.
But
,
Secondly
,
Besides
these
Predictions
which
concern'd
them
,
and
were
fulfilled
in
their
Sufferings
,
there
were
others
which
had
references
to
the
Propagation
of
Christ's
Religion
.
Christ
himself
had
foretold
,
That
when
he
should
be
lifted
up
from
the
earth
,
he
would
draw
all
men
unto
him
,
Joh.
12.
32.
And
near
Two
thousand
years
before
that
time
,
the
Patriarch
Jacob
presignified
on
his
Death-bed
,
That
when
Shilo
should
come
,
to
him
the
gathering
of
the
people
should
be
,
Gen.
49.
10.
which
was
not
possible
for
Jacob
,
at
such
a
vast
distance
of
time
to
say
,
or
foresee
of
himself
;
no
more
than
't
was
possible
for
the
Prophets
in
after-times
,
without
Revelation
from
an
All-knowing
Being
,
to
predict
,
as
they
did
,
That
all
kings
should
fall
down
before
him
;
That
all
nations
should
do
him
service
;
That
he
should
stand
for
the
people
;
That
to
him
the
Gentiles
should
seek
;
That
from
the
rising
up
of
the
sun
to
the
going
down
of
the
same
,
his
name
should
be
great
among
the
Gentiles
;
That
the
Heathen
should
be
for
his
inheritance
,
and
the
uttermost
parts
of
the
earth
for
his
possession
.
All
which
Predictions
proved
in
the
Event
most
evidently
true
;
notoriety
of
fact
shews
it
;
and
yet
the
exact
impletion
of
these
Prophecies
could
never
have
been
foreknown
,
as
it
was
,
but
by
a
Supreme
Numen
,
who
knoweth
all
things
;
considering
how
unlikely
it
was
,
as
things
stood
,
for
Christianity
to
find
universal
success
and
entertainment
in
the
world
;
because
it
was
so
opposite
to
mens
Lusts
and
Pleasures
;
the
Jews
were
so
hardned
against
it
;
the
Pagan
Religion
,
which
Christianity
was
intended
to
destroy
,
was
so
spread
over
the
Gentile
Nations
,
and
so
fixt
by
Laws
:
Princes
were
so
set
against
it
;
the
Devil
used
such
various
methods
to
stop
its
progress
;
and
the
Preachers
of
it
were
of
themselves
so
weak
,
and
unable
to
carry
it
over
the
world
;
that
without
the
Assistance
of
a
Divine
Power
,
it
could
not
have
prevailed
over
the
hearts
of
people
so
universally
,
and
in
such
a
conquering
manner
,
notwithstanding
all
Obstacles
which
were
in
the
way
.
But
herein
appeared
the
wonderful
Conduct
of
Divine
Providence
,
That
the
Government
of
the
Jews
being
quite
dissolved
upon
the
destruction
of
Jerusalem
,
the
Scepter
then
being
utterly
departed
from
Judah
,
and
the
Lawgiver
from
between
his
feet
,
Shiloh
reigned
with
triumph
and
glory
.
As
the
Jews
lost
ground
,
so
Christ
,
whom
they
had
crucified
,
got
it
;
and
a
great
deal
more
:
So
that
in
a
very
little
time
,
not
only
multitudes
of
the
Jewish
Nation
were
Converts
to
Christianity
,
but
great
Armies
of
People
in
the
Gentile
world
,
and
in
the
most
Barbarous
Countries
,
were
brought
in
obedience
to
Christ's
Faith
.
And
hereby
the
Ends
of
God's
Providence
were
served
by
the
Romans
themselves
;
first
by
being
his
Instruments
to
captivate
and
subdue
the
wicked
Jews
;
and
then
by
being
themselves
subdued
to
Jesus
Christ
;
so
that
where-ever
the
Roman
Eagles
flew
,
there
Christ
was
a
Conquerer
by
his
Holy
Spirit
.
3.
To
which
let
me
add
,
Thirdly
,
this
one
Observation
more
,
concerning
those
Predictions
which
relate
to
the
Dispersed
and
Reproachful
Condition
of
the
Jews
since
the
Overthrow
of
their
City
and
Government
.
As
the
Old
Prophets
had
told
those
People
long
before
,
what
a
sad
,
miserable
Condition
they
would
bring
themselves
to
at
last
;
so
Christ
had
foretold
them
in
express
terms
,
That
upon
the
treading
down
of
Jerusalem
,
they
should
be
led
away
captive
into
all
nations
,
Luk.
21.
24.
A
Prediction
which
was
literaly
fulfilled
as
soon
as
they
were
conquer'd
by
Titus
his
Army
.
Many
thousands
of
them
were
carried
away
,
divided
,
and
scatter'd
up
and
down
in
the
world
;
where
their
wretched
Posterity
inherit
their
Ancestors
Curse
to
this
day
;
leading
still
a
forlorn
sort
of
life
;
Vagabonds
into
all
parts
,
and
hated
where-ever
they
go
.
An
Avenging
Hand
from
above
doth
still
pursue
them
;
and
every
day
the
world
sees
the
Predictions
concerning
them
more
and
more
fulfilled
:
Which
is
,
as
it
were
,
an
Ocular
Evidence
,
as
well
of
the
Truth
of
Christianity
,
as
of
the
Existence
of
a
Just
God
.
I
use
this
Argument
the
rather
,
because
it
is
a
kind
of
sensible
proof
of
a
Deity
;
and
not
of
so
remote
a
Nature
as
the
rest
are
.
Though
it
be
apparent
to
Reason
,
that
there
must
be
a
First
Cause
of
all
things
;
though
the
common
notions
and
impressions
we
have
in
our
Nature
shew
,
who
and
what
that
First
Cause
is
;
though
Miracles
are
undeniably
convincing
;
and
Predictions
,
when
accurately
fulfilled
,
demonstratively
infer
the
Existence
of
a
Being
that
foresees
all
Events
,
though
at
the
greatest
distance
;
yet
because
those
Observations
are
most
operative
,
which
most
nearly
affect
men
,
I
urge
this
Observation
,
touching
the
Jews
Punishment
,
as
being
a
thing
verified
by
our
own
Experience
.
Miracles
we
have
not
seen
;
but
this
Remarkable
Judgment
against
the
Jews
we
see
daily
;
and
therein
we
see
the
plain
accomplishment
of
some
Predictions
which
we
know
were
written
some
considerable
time
before
the
Events
happned
;
so
that
we
may
well
wonder
,
how
there
can
be
an
Atheist
,
as
long
as
there
is
a
Jew
living
in
the
world
.
To
this
purpose
,
a
Learned
and
Judicious
Prelate
of
our
Church
,
who
hath
solidly
written
upon
the
great
Subject
now
under
my
hand
,
expresseth
his
thoughts
in
these
words
,
with
which
I
shall
conclude
this
present
Point
.
There
s
Nat.
Rel.
p.
89.
is
(
saith
he
)
one
particular
,
which
to
me
seemeth
very
considerable
for
the
proof
of
a
Deity
,
though
but
little
notice
of
it
be
taken
by
others
;
and
that
is
,
The
State
of
the
Jewish
Nation
,
who
for
these
1600
years
have
been
driven
out
of
their
own
Countrey
,
having
now
no
particular
place
of
abode
belonging
to
them
as
a
Nation
;
but
are
scatter'd
and
dispersed
over
all
the
habitable
world
,
hated
and
despised
where-ever
they
are
permitted
to
dwell
;
very
frequently
persecuted
,
impoverish'd
,
banish'd
,
murder'd
in
vast
multitudes
:
And
notwithstanding
all
this
,
they
are
not
yet
so
mixt
and
blended
with
other
Nations
,
as
to
be
lost
among
them
;
but
are
still
kept
up
a
distinct
People
;
there
being
no
Instance
like
this
in
any
Story
;
as
if
they
were
intended
for
a
standing
Memorial
and
Example
to
the
world
,
of
the
Divine
Power
and
Vengeance
.
To
me
it
seemeth
,
among
Rational
Arguments
,
one
of
the
plainest
,
not
only
for
the
Proof
of
a
Deity
,
and
a
Just
Providence
,
in
pursuing
that
Nation
with
such
Exemplary
Vengeance
;
but
likewise
for
the
Authority
of
Scripture
,
and
the
Truth
of
the
Christian
Religion
.
CHAP.
VI.
HItherto
I
have
shewed
the
Existence
of
a
Supreme
Being
,
that
is
Eternal
,
Independent
,
Self-existing
,
the
Author
of
our
common
Nature
,
Omnipotent
,
Omniscient
;
all
which
Characters
are
included
in
the
general
Notion
of
a
Deity
;
or
a
Being
that
is
Eminently
and
Absolutely
Perfect
.
I
proceed
next
to
some
other
Considerations
,
which
argue
a
Being
that
is
infinite
in
Wisdom
,
Goodness
,
Benignity
,
as
well
as
Power
.
In
order
thereunto
,
let
us
now
begin
to
take
a
view
of
that
which
was
proposed
as
the
Fourth
great
Head
of
this
Discourse
;
I
mean
,
the
Admirable
Frame
and
State
of
the
Universe
.
For
whoever
will
seriously
reflect
upon
those
various
appearances
which
are
in
this
visible
world
,
must
be
the
most
sensless
and
stupid
thing
in
it
,
if
after
all
the
bright
manifestations
of
a
Deity
that
are
every
where
discoverable
,
he
can
at
last
permit
himself
to
say
in
his
heart
,
There
is
no
God
.
God
hath
not
left
himself
without
witness
,
saith
St.
Paul
,
Acts
14.
17.
No
,
that
which
may
be
known
of
God
is
manifest
to
us
;
for
God
hath
shewed
it
unto
us
.
For
the
invisible
things
of
him
from
the
creation
of
the
world
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
even
his
eternal
power
and
Godhead
,
Rom.
1.
19.
20.
Here
then
we
meet
with
Eight
Observable
,
which
are
very
fit
in
their
turns
to
fall
under
our
contemplation
.
1.
The
excellent
Order
into
which
the
several
parts
of
the
Universe
are
digested
.
2.
The
great
Beauty
that
appears
throughout
the
world
.
3.
The
wonderful
Usefulness
that
is
in
all
the
branches
of
the
Creation
.
4.
The
curious
and
exquisite
Structure
of
them
for
the
Uses
and
Ends
to
which
they
serve
.
5.
The
constant
Regularity
of
them
in
their
respective
Operations
.
6.
The
ample
Provision
that
is
made
for
the
good
of
Creatures
,
especially
Mankind
.
7.
The
Resemblances
of
Knowledge
and
Wisdom
in
the
Operations
of
things
Irrational
.
8.
The
Divine
Frame
of
our
own
Rational
Nature
.
O
Lord
,
how
glorious
are
thy
works
!
in
wisdom
hast
thou
made
them
all
;
the
earth
and
heavens
are
full
of
thy
riches
;
the
various
testimonies
of
thy
greatness
,
and
inexhaustible
benignity
.
1.
First
,
We
may
observe
the
excellent
Order
into
which
the
several
parts
of
the
Universe
are
digested
.
This
Order
is
seen
:
-
1.
In
the
commodious
Situation
and
Position
to
which
they
are
determined
.
-
2.
In
the
near
Relation
of
them
to
each
other
,
and
Dependance
on
each
other
.
-
3.
In
the
Permanency
of
them
in
that
State
and
condition
wherein
they
have
been
placed
.
1.
As
there
are
several
Ranks
and
Classes
of
Creatures
,
so
is
every
Rank
determined
to
its
due
and
proper
place
.
That
part
of
the
world
we
stand
in
immediate
need
of
,
is
the
Earth
;
and
that
is
placed
in
the
middle
of
the
world
,
that
it
may
receive
influence
from
all
the
ambient
parts
of
the
Universe
,
to
help
its
Fertility
;
and
the
distance
of
it
from
the
Coelestial
Bodies
is
so
commodious
,
that
its
Productions
are
not
apt
to
be
destroyed
by
excesses
of
Heat
or
Cold
,
which
otherwise
would
unavoidably
follow
were
the
distance
nearer
or
more
remote
.
It
is
the
proper
place
for
man
in
this
life
.
For
't
is
the
Theatre
we
are
to
Act
on
,
and
the
Magazine
that
yields
us
the
Stores
we
live
by
;
and
therefore
't
is
near
at
hand
,
hard
by
all
our
Necessities
,
and
richly
furnish'd
with
Plants
,
Fruits
,
Meats
,
Entertainments
of
all
sorts
;
so
that
't
is
but
going
out
of
doors
,
and
industrious
People
may
gather
their
Provision
,
and
whatever
they
can
modestly
desire
,
either
to
supply
their
Wants
,
or
to
afford
them
Pleasures
.
And
lest
we
should
drop
down
suddenly
,
for
want
of
Breath
,
with
our
Meats
between
our
Teeth
,
the
Air
,
which
serves
for
Digestion
and
Respiration
,
is
,
I
cannot
so
well
say
in
our
Neighbourhood
,
as
in
our
Nostrils
.
An
Atmosphere
so
appositely
plac'd
,
and
so
adapted
to
the
gross
contexture
of
our
outward
Senses
,
that
it
is
infinitely
more
proper
for
sensitive
Creatures
,
than
the
Fine
,
Unmixt
Aether
that
is
at
such
a
distance
from
us
.
Those
fluid
Bodies
the
Waters
,
are
in
their
proper
place
too
,
treasured
up
in
concave
Receptacles
and
Chanels
,
and
there
ready
at
hand
to
quench
the
Thirst
of
every
Animal
;
and
if
Men
will
be
wanton
,
to
serve
their
Sensualities
also
,
without
endangering
their
safety
by
inordinate
,
sweeping
Inundations
.
The
Heavens
are
to
give
light
and
warmth
to
all
Sublunary
Creatures
,
and
therefore
the
provident
Hand
which
formed
them
,
hath
set
them
very
remote
;
that
those
great
and
glorious
Luminaries
may
cast
their
Influences
over
all
the
World
;
and
withal
secure
all
things
living
from
those
Scorchings
and
Deaths
,
to
which
their
Vicinity
would
otherwise
have
unavoidably
exposed
them
.
In
short
,
all
things
are
situate
where
they
should
be
;
nor
could
the
wisest
Counsel
have
placed
them
better
,
supposing
the
wisest
Being
to
have
had
the
disposal
and
ordering
of
them
.
2.
The
excellent
Order
of
Creatures
is
seen
in
the
near
Relation
of
them
to
each
other
,
and
Dependance
on
each
other
.
Where
I
shall
speak
only
of
that
general
and
common
Reference
,
which
the
several
kinds
of
Creatures
,
thus
situated
and
disposed
,
do
bear
to
one
another
.
As
for
the
usefulness
of
particular
Branches
of
the
Creation
,
it
will
fall
under
our
eye
in
its
due
place
.
At
present
I
am
to
take
notice
of
that
Relation
and
Connection
,
that
Respect
and
Cognation
which
is
between
the
Species
and
Sorts
of
things
which
make
up
this
great
Frame
and
System
of
Nature
.
For
in
the
great
Volume
of
the
Creation
there
is
a
noble
Design
carried
on
,
this
Creature
having
a
respect
to
that
,
and
that
hanging
upon
the
other
,
like
Premises
and
Consequents
in
a
well-compos'd
Book
;
so
that
if
one
part
be
taken
away
,
not
only
the
Beauty
,
but
the
Purpose
of
the
whole
is
lost
.
Were
all
Sensitive
Creatures
destroyed
,
what
would
the
Light
of
the
Sun
be
to
a
blind
World
?
Were
the
Earth
annihilated
,
what
would
the
sweet
Influences
of
the
Pleiades
signify
?
Or
,
were
but
the
Fowls
,
the
Cattel
,
the
Fruits
of
the
Earth
removed
,
what
would
become
of
Man
,
that
pretends
to
be
the
little
Lord
of
all
,
and
yet
is
fain
to
be
a
Dependant
upon
these
poor
Creatures
,
to
afford
him
Provision
daily
,
and
to
furnish
out
his
Table
?
Some
conceive
,
that
the
only
great
Design
of
Nature
is
,
to
support
Man
;
which
though
I
think
is
too
great
a
Vanity
to
imagine
,
yet
supposing
it
were
so
,
how
many
Creatures
are
there
to
be
served
,
before
it
can
come
to
his
turn
?
I
will
hear
the
heavens
(
saith
the
Divine
Being
)
and
the
heavens
shall
hear
the
earth
,
and
the
earth
shall
hear
the
corn
,
and
the
wine
,
and
the
oyl
,
and
they
shall
hear
Jezreel
,
Hos.
2.
21
,
22.
Where
we
have
a
Summary
Description
of
the
great
Order
of
Nature
as
things
are
cast
into
a
State
of
Relation
and
Correspondence
,
set
forth
as
if
they
cried
to
each
other
,
and
heard
each
other
,
to
denote
their
mutual
Subserviency
and
Dependance
.
Thus
the
Stars
by
their
attractive
Beams
prepare
and
enrich
the
Clouds
;
the
Clouds
drop
down
fatness
,
that
fatness
moistens
the
Surface
,
and
supplies
the
Bowels
of
the
Earth
;
that
Moisture
increaseth
and
invigorates
those
active
Particles
within
,
which
are
the
Principles
of
Vegetation
;
those
Principles
carry
the
spiritous
,
vital
Juice
to
every
Tree
and
Plant
;
that
Juice
passing
through
many
Nervous
Ducts
and
Conveyances
produce
Germination
;
those
Germations
cover
Mountain
and
Valley
with
a
fresh
Verdure
;
and
by
these
various
means
the
Earth
receives
yearly
a
kind
of
new
Life
;
every
Species
upon
it
is
propagated
,
every
living
Individual
is
sed
and
cherish'd
,
and
Man
and
Beast
are
abundantly
provided
for
a-new
,
after
all
the
vast
Consumptions
and
Expences
of
Nature
the
year
before
.
There
is
a
Series
and
Connexion
of
Causes
,
which
act
upon
each
other
,
the
superior
Cause
still
having
a
respect
to
the
Powers
of
that
which
is
the
next
in
Subordination
;
and
all
shew
the
wonderful
Wisdom
and
Goodness
of
the
Supreme
Cause
,
in
thus
suiting
and
adapting
the
Operations
of
his
Creatures
,
according
to
the
necessities
of
the
several
Branches
of
his
Creation
.
And
as
there
is
this
extrinsecal
Reference
born
by
one
Creature
to
another
;
so
is
there
in
every
one
of
them
an
intrinsick
Faculty
and
Disposition
,
which
bears
respect
to
the
Operations
and
Productions
of
those
external
Causes
.
In
all
Animals
there
are
eager
Appetites
,
as
Hunger
and
Thirst
,
which
stimulate
and
excite
them
every
day
to
Eat
and
Drink
of
Natures
Bounty
.
In
all
Vegetables
there
are
spreading
Roots
,
fibrous
Receptacles
,
with
open
,
greedy
,
capacious
Orifices
,
to
entertain
,
digest
,
and
send
up
that
animating
Sap
,
which
is
ministred
by
the
restless
Principles
of
Vegetation
.
In
the
Bowels
of
the
Earth
are
hid
the
multifarious
Seeds
of
Life
,
prepared
for
a
new
assistance
of
Salts
,
Nitre
,
and
the
like
Supplies
,
to
quicken
,
actuate
,
and
render
them
Prolisick
.
Those
quickning
Recruits
wait
for
Distillations
from
above
,
to
convey
them
down
into
their
Apartments
;
and
those
Distillations
are
various
,
according
to
the
Quality
and
Temper
of
the
Seasons
;
and
as
the
Sun
and
Stars
act
by
their
Influences
in
the
Air
,
where
the
great
Treasures
are
annually
made
ready
by
various
Motions
and
Secretions
,
and
then
shed
plenteously
abroad
in
variety
of
Forms
and
Modifications
;
as
,
Hail
,
Snow
,
Rains
,
or
Dews
.
Thus
each
Cause
bears
a
Correspondence
and
Relation
to
the
Faculties
and
Dispositions
of
that
which
is
Subordinate
;
and
those
Faculties
bear
a
Reciprocal
Correspondence
to
the
Power
and
Agency
of
the
next
Superior
One.
There
is
such
an
orderly
Connection
,
such
a
close
harmonious
Confederacy
between
the
several
Parts
of
the
World
,
as
they
are
placed
and
situate
;
that
as
they
all
severally
depend
upon
each
other
for
their
respective
Operations
,
so
all
jointly
conspire
to
the
Preservation
and
Maintenance
of
the
whole
;
which
evidently
shews
,
That
it
could
not
be
blind
Fate
or
Fortune
that
linked
together
the
Parts
of
the
Universe
into
such
an
admirable
League
,
such
an
amicable
State
of
Subserviency
and
Assistance
;
but
a
most
Wise
and
Beneficent
Agent
,
that
from
the
beginning
consulted
and
provided
for
the
Good
of
all
his
Creatures
,
and
accordingly
sitted
their
Powers
to
that
great
end
.
For
those
Irrational
Beings
,
the
glittering
Lamps
of
Heaven
,
the
Air
and
Earth
,
Vegetables
and
Creatures
,
that
are
meerly
sensitive
,
cannot
be
suppos'd
to
understand
the
Ends
and
Scope
,
the
Reasons
and
Purposes
of
their
Operations
.
They
are
not
the
effects
of
any
Deliberaration
,
or
choice
of
their
own
,
but
the
consequents
of
Necessity
;
and
therefore
must
be
brought
about
by
the
directing
Hand
and
Will
of
a
God
of
Incomprehensive
Power
,
of
Wisdom
,
that
they
might
bear
witness
of
his
Being
and
Providence
,
and
excite
all
Mankind
to
praise
and
glorigy
the
adorable
Perfections
of
his
Nature
.
3.
The
excellent
Order
of
Creatures
is
seen
in
the
Permanency
of
them
in
that
State
and
Condition
in
which
they
have
been
placed
.
This
Permanency
consisteth
in
two
things
:
1.
First
,
In
the
entire
continuance
of
their
Natures
.
The
constituent
,
principal
Substances
of
the
Universe
are
still
the
same
they
ever
were
since
their
first
Formation
,
in
Number
,
Measure
,
and
Weight
.
Nothing
of
their
Beauty
is
saded
by
Age
,
nothing
of
Matter
worn
away
by
Motion
,
no
Parts
lost
quite
by
Accident
,
nor
any
one
Species
annihilated
by
outward
Violence
,
or
inward
Insirmity
and
Decay
.
Though
Individuals
upon
the
Terraqueous
Globe
dye
daily
,
or
are
cut
off
,
lest
the
Earth
we
inhabit
and
live
upon
,
and
have
our
Food
by
,
should
be
over-stock'd
,
yet
all
sorts
and
kinds
of
Beings
remain
,
from
the
glorious
Furniture
of
the
Firmament
,
to
the
meanest
Species
of
Flies
and
Worms
.
All
Vegetables
propagate
,
as
in
the
beginning
,
the
diversity
of
Sexes
,
Male
,
and
Female
,
in
all
Animals
continues
on
;
Men
and
Beasts
increase
and
multiply
,
and
perform
all
their
Natural
Offices
,
ever
since
the
primordial
Benediction
.
But
lest
these
things
should
be
look'd
upon
as
Productions
of
Course
,
springing
meerly
from
the
Principles
and
Energy
of
Plastick
Nature
,
what
think
we
of
the
Permanent
Concinnity
and
State
of
the
Air
,
whose
Salubrious
Blasts
,
Transparency
,
proper
Motions
,
and
all
other
uses
it
was
intended
for
,
do
still
hold
on
,
notwithstanding
all
Nusances
and
Infections
,
all
Vicislitudes
and
Alterations
,
and
all
those
Disturbances
,
Conflicts
,
and
Wars
,
from
contrary
jarring
Qualities
which
have
been
in
it
,
since
its
first
Expansion
?
What
can
we
think
of
the
Caelestial
Host
,
that
for
these
Six
thousand
Years
have
been
every
minute
casting
and
dispersing
their
enlivening
Beams
over
the
whole
World
?
What
can
we
think
of
the
Sun
in
particular
,
that
during
such
a
long
Tract
and
Succession
of
Ages
,
has
been
every
moment
at
so
vast
an
Expence
of
Light
and
Heat
,
its
Body
still
continuing
unimpaired
,
and
its
Powers
neither
wasted
nor
disabled
?
How
could
all
this
Conservation
be
without
the
help
of
an
Almighty
provident
Hand
,
that
does
by
a
sort
of
new
Creation
,
sustain
and
supply
daily
the
several
Branches
of
the
Universe
;
and
did
at
first
from
them
all
so
perfect
in
their
Kinds
,
and
in
order
to
their
particular
Ends
,
and
for
the
general
Good
of
the
whole
;
that
there
is
no
mending
the
Creation
;
no
altering
the
Figure
,
Posture
,
Number
,
or
Frame
of
the
Integral
Parts
of
it
;
no
adding
any
new
Species
,
or
destroying
any
old
ones
,
without
disorder
and
detriment
to
the
great
Compages
?
Secondly
,
The
permanent
state
of
things
is
discernable
,
as
by
the
continuance
of
their
Natures
,
so
by
the
constant
tenor
of
their
Operations
and
Motions
;
witness
(
for
all
)
those
bright
,
radiant
Bodies
over
our
heads
,
whose
circular
Travels
are
so
exactly
periodical
,
and
their
Influences
so
constant
,
that
they
plainly
shew
there
is
a
God
above
,
who
hath
given
them
a
Law
which
cannot
be
broken
.
By
the
various
Aspects
and
Motions
of
the
Moon
,
the
melancholy
Solitudes
of
the
Night
are
abated
;
the
growth
of
Vegetables
is
assisted
;
the
increase
of
Anirnals
is
promoted
;
Dews
fall
to
help
and
cherish
the
seminal
Powers
of
the
Earth
;
and
(
besides
many
other
advantages
)
the
stowings
and
ebbings
of
the
Sea
are
regulated
,
and
thereby
the
Waters
are
kept
from
putrefaction
,
and
the
innumerable
multitude
of
Fishes
are
preserved
.
And
how
comes
it
to
pass
,
but
by
the
Decree
of
a
Wise
and
Beneficent
Being
over
all
,
that
these
Influences
are
so
constant
,
and
these
Motions
are
so
stated
and
certain
,
that
the
Monthly
Aspects
,
and
Annual
Revolutions
and
Courses
of
the
Moon
are
still
the
very
same
;
and
all
this
,
through
a
thin
fluid
Vehicle
in
which
it
swims
?
The
other
Planets
,
how
differently
soever
they
move
,
yet
amidst
that
Variety
,
their
Rowlings
about
have
all
along
to
this
day
so
punctually
answer'd
their
determinate
Periods
,
that
they
carry
with
them
manifest
Marks
of
an
Unerring
Hand
that
doth
direct
and
govern
them
;
and
keeps
the
parts
of
them
from
those
Dissipations
,
which
otherwise
the
Rapidity
of
their
Motion
would
expose
them
to
,
in
their
sine
unresisting
Aether
.
All
other
Stars
(
the
Sun
excepted
)
are
said
to
be
fixt
;
not
that
they
do
not
move
at
all
,
but
because
their
daily
Motion
is
still
directly
forward
in
the
same
Circle
,
without
any
particular
Retrograde
creepings
,
and
without
those
Aberrations
and
Deflexions
,
sometimes
Northward
,
and
sometimes
Southward
,
which
the
seven
wandering
Stars
observe
.
Now
if
,
according
to
the
old
Opinion
,
these
great
Bodies
be
suppos'd
to
be
fastned
,
like
so
many
Nails
,
in
Pellucid
,
but
Solid
Spheres
,
it
is
a
stupendious
thing
to
consider
,
how
such
vast
,
cumbersom
Machines
should
be
able
to
turn
about
so
exactly
,
and
in
such
a
constant
,
even
course
,
Night
and
Day
,
without
an
Almighty
Power
that
did
first
set
them
on
Motion
,
and
doth
still
superintend
and
steer
them
.
But
if
they
be
suppos'd
to
rowl
in
a
free
,
open
Aether
,
it
is
impossible
to
conceive
how
so
many
Pendulous
Bodies
,
of
such
unmeasurable
magnitude
,
so
briskly
moving
in
their
respective
Spaces
without
the
least
rub
to
stop
or
hinder
them
,
should
not
clash
,
or
cross
,
or
interfere
with
one
another
,
but
still
keep
at
the
same
distances
,
for
ought
we
know
,
to
an
hair's
breadth
,
and
perform
all
their
Courses
with
equability
and
constancy
to
an
exact
point
;
all
this
is
beyond
the
reach
of
Human
Reason
to
conceive
,
unless
it
be
granted
,
that
there
is
a
Supreme
,
Over-ruling
Being
,
who
did
at
first
set
them
into
a
determinate
order
,
and
hath
ever
since
preserv'd
them
in
that
order
,
maintaining
,
governing
,
regulating
,
and
directing
their
motions
by
his
own
Infinite
Power
,
and
most
Watchful
Providence
.
But
to
speak
more
particularly
of
that
Glorious
Luminary
,
which
every
day
rejoiceth
as
a
Giant
to
run
its
course
,
to
visit
the
whole
world
,
and
to
invigorate
and
cherish
all
things
here
below
with
lively
Emanations
:
What
can
we
think
of
his
Diurnal
Motion
,
whereby
that
Immense
Creature
daily
takes
his
Round
,
and
absolves
his
Course
within
the
space
of
24
hours
;
and
this
,
not
only
with
far
greater
celerity
,
than
that
of
the
swiftest
Arrow
from
the
strongest
Bow
;
and
moreover
with
such
exact
order
,
and
constancy
,
that
for
these
Six
thousand
years
his
daily
Revolution
has
been
neither
quicker
,
nor
slower
by
one
minute
;
twice
only
excepted
,
when
at
the
Special
Command
of
his
Maker
he
was
arrested
in
his
Race
,
and
was
made
one
day
to
stand
still
,
and
another
day
to
go
backward
Ten
Degrees
?
Besides
this
Diurnal
Race
from
East
to
West
,
which
causes
the
vicissitude
of
Day
and
Night
,
what
think
we
of
the
Sun
's
Annual
Progress
towards
the
Northern
,
and
then
off
again
towards
the
Southern
Tropick
,
in
an
Oblique
Circle
they
call
the
Zodiack
,
under
Twelve
Signs
,
or
Constellations
,
each
whereof
consisting
of
Thirty
Degrees
,
he
passeth
through
in
Thirty
Days
,
finishing
his
yearly
Course
in
360
Days
,
or
thereabouts
;
rising
,
as
he
goes
,
every
new
day
in
a
new
Line
parallel
to
the
Equinoxial
;
and
so
increasing
or
lessening
the
Hours
of
the
Day
,
and
bringing
on
the
several
Seasons
of
the
Year
,
which
are
ordained
for
wise
and
good
Ends
:
And
hence
come
the
Vicissitudes
of
Summer
and
Winter
,
of
Spring
and
Fall
,
of
the
Laborious
Seed-time
,
and
the
Joyful
Weeks
of
Harvest
:
All
which
,
that
great
Divider
of
Days
,
and
Months
,
and
Years
,
hath
all
along
perform'd
,
by
such
an
uniform
,
steady
,
and
constant
tenor
in
its
motions
,
that
this
present
Day
,
nay
this
present
Minute
,
exactly
answers
to
that
which
was
full
a
Thousand
Years
ago
,
when
the
Sun
moved
in
the
same
Sign
,
in
the
same
Degree
,
nay
in
the
same
Point
,
wherein
it
moveth
now
.
All
this
while
I
have
spoken
according
to
Old
Ptolemy's
Hypothesis
,
That
the
Heavens
move
;
because
the
Scripture
speaks
after
that
manner
,
as
being
most
suitable
to
our
ordinary
Apprehensions
.
But
,
whether
in
fact
the
stars
move
,
or
the
Earth
only
,
or
the
Earth
and
Stars
too
,
is
the
same
thing
to
my
present
purpose
;
and
I
leave
it
to
our
Modern
Inquisitive
Philosophers
to
dispute
that
matter
out
,
and
to
end
it
when
they
can
.
For
,
where
ever
those
Motions
be
,
our
Observations
will
return
to
this
point
,
and
must
rest
here
,
That
these
Motions
are
exact
,
punctual
,
and
precise
;
which
yet
were
impossible
,
without
the
Decrees
and
Contrivance
of
a
Supreme
,
Intelligent
Being
,
or
a
God
,
that
superintends
,
orders
,
and
takes
care
of
this
great
Frame
,
and
Wonderful
Machine
of
the
Universe
.
Now
to
all
this
the
Scepticks
of
our
Age
are
ready
to
tell
us
from
two
or
three
old
Blundering
Pagan
Philosophers
,
That
this
Excellent
Order
of
things
came
to
pass
,
not
by
the
Counsel
,
Skill
,
and
Power
of
a
Deity
,
but
by
meer
chance
.
For
(
that
I
may
in
a
few
words
open
to
you
the
Mystery
of
Insidelity
)
their
grand
Creed
is
this
;
That
from
all
Eternity
there
was
nothing
but
Matter
and
Motion
in
an
Immense
Space
;
wherein
numberless
multitudes
of
small
Particles
of
Matter
,
called
Atoms
,
were
for
a
vast
,
long
time
,
dancing
and
sporting
,
playing
and
toying
,
justling
and
tumbling
,
freaking
and
clashing
together
;
and
using
all
endeavours
and
tricks
,
how
to
clutch
and
combine
into
Aggregate
Bodies
,
and
into
different
Modifications
,
Shapes
,
and
Forms
:
And
that
after
many
Rencounters
and
Trials
,
though
without
any
Design
,
Forecast
,
or
Understanding
of
their
own
,
they
hapned
to
fall
into
all
the
things
which
make
up
the
world
:
Some
fell
into
a
Sun
,
others
made
up
the
Moon
,
others
formed
themselves
into
great
numbers
of
Twinkling
Stars
;
a
frolicksome
sort
of
Atoms
danced
together
into
that
which
we
call
the
Free
,
Open
Air
;
the
more
Dull
and
Lumpish
kinds
made
up
an
Earth
;
and
thence
sprung
up
in
time
many
other
Contextures
which
made
up
Plants
and
Trees
;
and
abundance
ran
into
Animals
,
Beasts
and
Men
:
the
very
Souls
of
men
being
(
as
they
say
)
nothing
but
delicate
Modifications
of
the
sinest
,
and
most
active
Atoms
that
Matter
could
afford
;
where
when
they
are
by
any
untoward
Accident
or
Insirmity
,
dasht
and
dissolved
,
then
they
bring
Death
;
which
in
their
Opinion
is
only
the
unclutching
of
Matter
,
void
of
a
spiritual
,
intellectual
,
distinct
Substance
,
that
is
said
to
return
to
a
God
to
give
an
Account
of
its
Actions
at
a
Judgment-day
;
Notions
which
these
great
Wits
of
the
world
(
as
they
take
themselves
to
be
)
believe
to
be
nothing
but
the
Inventions
of
Priests
and
Politicians
,
to
keep
Mankind
in
slavery
,
and
to
fright
people
out
of
their
Senses
.
Thus
instead
of
believing
in
a
God
,
they
believe
in
Matter
and
Motion
,
in
Space
and
Atoms
,
in
Chance
and
Fortune
:
For
,
according
to
them
,
as
things
fall
apieces
by
chance
,
so
it
was
by
meer
chance
that
they
fell
at
first
together
;
not
by
the
Hand
and
Directions
of
a
Wise
,
Omnipotent
Agent
,
that
gave
them
their
being
;
by
Lucky
Hits
,
by
Casual
Concurrences
,
but
by
the
succesful
motions
of
Blind
,
Senseless
Atoms
,
accidentally
and
fortuitously
jumping
together
into
great
variety
of
Combinations
and
Figures
;
and
so
continuing
,
till
Fortune
that
joined
them
,
makes
them
fly
asunder
again
;
and
till
by
some
new
Comical
Motions
they
sorm
themselves
into
new
Shapes
.
Now
,
though
the
exposing
of
these
Conceits
be
Consutation
enough
,
yet
I
would
gravely
ask
these
Wise
Sages
,
How
it
can
consist
with
common
Reason
to
imagine
,
that
the
Fortuitous
Motion
of
Stupid
,
Unthinking
Matter
could
compose
all
things
into
such
excellent
order
;
as
the
most
Intelligent
,
Prudent
Mind
could
not
have
made
more
apt
and
proper
?
How
could
Blind
,
and
consequently
Erroneous
Chance
,
without
any
deliberation
,
pitch
upon
such
Places
to
dispose
every
thing
into
,
as
our
common
Senses
shew
to
be
most
sit
,
and
commodious
?
We
see
the
Earth
is
Situate
in
the
Center
of
the
Universe
,
to
receive
kindly
and
seasonable
Influences
,
Heat
and
Cold
,
Drought
and
Moisture
,
from
all
the
Ambient
Parts
of
this
visible
World
.
The
Firmament
is
expanded
at
such
a
convenient
distance
,
as
that
it
can
communicate
its
sweet
Influences
,
without
exposing
us
,
and
the
things
round
about
us
,
to
those
Extremities
of
Heat
,
or
Cold
,
whereby
a
greater
Propinquity
,
or
Longinquity
would
cause
Living
Creatures
to
languish
and
dye
.
Those
Lucid
Globes
which
enamel
the
Firmament
,
are
so
appositely
fix'd
up
and
down
every-where
from
Pole
to
Pole
,
that
the
remotest
Regions
participate
of
their
Virtues
and
Powers
.
The
Sun
is
determined
to
such
a
Fitting
Course
,
and
to
such
Convenient
Limits
,
that
by
its
Alternate
Accesses
and
Recesses
those
Comforting
Rays
are
dispersed
over
all
the
Earth
,
which
at
proper
Seasons
produce
Grass
for
the
Cattle
,
Bread
to
strengthen
man's
heart
,
and
Oil
to
make
him
a
chearful
Countenance
,
and
generous
Wines
to
refresh
and
exhilerate
his
Spirits
.
Under
the
Opposite
Poles
there
are
the
great
Treasures
of
Snow
,
which
yield
to
the
Hotter
Climates
plenty
of
Rain
,
and
Refreshing
Gales
of
Wind.
Not
to
speak
of
the
Commodious
Position
of
the
several
Parts
in
Men
,
Beasts
,
and
Plants
,
which
could
not
be
alter'd
,
I
do
not
say
,
without
apparent
Deformity
,
but
without
insupportable
Inconvenience
and
Prejudice
to
the
whole
Frame
.
This
is
enough
to
shew
,
that
the
several
Branches
of
the
Universe
are
so
agreeably
dispos'd
and
placed
,
that
without
betraying
our
Reason
,
and
the
use
of
our
Faculties
,
we
cannot
impute
those
Positions
to
the
casual
motion
of
blind
,
senseless
,
undeliberating
Atoms
;
but
must
look
upon
them
as
the
Results
of
Design
and
Choice
,
and
as
Arguments
of
an
Intellectual
,
Provident
Being
over
all
,
who
worketh
all
things
according
to
the
counsel
of
his
will
;
(
or
,
according
to
the
Best
and
Wisest
Reasons
)
Ephes.
1.
11.
Again
,
Let
me
ask
our
pretending
Philosophers
,
How
can
it
consist
with
common
Reason
to
conceive
,
That
those
Congruities
and
Relations
which
these
several
parts
of
the
world
bare
to
each
other
;
those
Aptitudes
and
Concinnities
which
are
between
the
Disposition
of
some
things
,
and
the
Faculties
of
others
;
so
that
this
thing
is
for
the
use
of
that
,
and
that
thing
reciprocally
fitted
for
this
;
how
,
I
say
,
can
these
mutual
Correspondences
be
rationally
ascribed
to
nothing
but
mere
Fortune
and
Chance
?
Is
not
the
Eye
fitted
for
the
seeing
of
Light
,
and
Light
fitted
for
the
use
of
the
Eye
?
Are
not
all
the
Senses
adapted
to
their
proper
Objects
,
and
those
Objects
adapted
to
gratify
the
Senses
?
Is
not
the
Air
a
proper
vehicle
for
Volatile
Creatures
,
and
the
Frame
of
those
Creatures
suited
to
the
Contexture
of
the
Air
?
Are
not
the
Waters
agreeable
to
Fish
,
and
the
Nature
of
Fish
so
adapted
to
the
Waters
,
that
they
cannot
subsist
in
a
thinner
Element
?
In
short
,
Are
not
the
parts
of
Nature's
great
Fabrick
so
congruously
fitted
to
each
other
,
like
so
many
Springs
and
Wheels
in
the
most
curious
piece
of
Art
,
that
there
is
no
taking
away
a
part
,
without
disordering
and
disjoynting
the
whole
?
And
how
can
all
this
be
thought
to
proceed
from
Chance
,
any
more
than
the
Frame
of
a
Watch
or
a
Clock
?
These
things
shew
,
that
they
were
intended
for
Ends
,
and
where
Ends
are
to
be
served
,
there
must
be
Knowledge
,
Counsel
,
and
Forecast
,
how
to
make
choice
of
proper
Means
,
and
how
to
fit
those
Means
together
for
due
application
:
And
when
we
see
the
Parts
of
the
whole
World
so
admirably
fitted
,
suited
,
and
adapted
to
each
other
in
such
exquisite
Order
,
What
extreme
sottishness
is
it
not
,
to
attribute
those
Congruities
to
stupid
,
blundering
Fortune
,
which
are
so
many
Sculptures
of
a
Divine
Hand
,
so
many
plain
Evidences
of
the
Wisest
Mind
,
and
the
Highest
Reason
?
Once
more
let
me
ask
,
How
it
can
consist
with
Reason
to
believe
,
that
this
vast
Compages
could
hold
and
continue
in
the
same
excellent
Order
for
so
many
Thousand
years
together
,
if
it
fell
into
it
at
the
first
by
mere
Accident
?
Or
how
it
could
come
to
pass
,
that
the
Parts
of
it
have
not
been
as
yet
Disunited
and
Scatter'd
by
Motion
,
if
nothing
but
Fortuitous
Motion
joined
them
?
All
Motion
serveth
,
especially
if
it
be
violent
and
swift
,
either
to
Wear
away
Matter
by
degrees
,
or
to
Dissolve
and
Dissipate
the
Particles
on
a
sudden
,
and
to
make
all
about
it
fly
;
as
we
see
clearly
by
the
rapid
Revolutions
of
every
Wheel
about
its
Axis
.
Supposing
then
one
or
other
of
these
Three
things
,
which
are
the
principal
accounts
;
either
that
the
Earth
alone
whirls
about
upon
an
Axis
of
its
own
;
or
,
that
the
Heavens
turn
round
upon
the
great
Axis
of
the
Universe
,
the
Earth
lying
quiet
,
and
the
Sun
moving
both
forward
and
retrograde
perpetually
;
or
,
thirdly
,
That
the
motion
is
divided
,
the
Earth
doing
the
Diurnal
part
,
and
the
Sun
absolving
that
part
which
is
Annual
;
which
of
these
Opinions
soever
men
are
pleased
to
follow
,
they
must
grant
on
all
hands
,
that
the
motions
are
performed
with
the
greatest
velocity
and
quickness
.
And
how
then
can
so
many
Combinations
of
Atoms
be
rationally
supposed
able
to
have
still
held
it
out
against
the
utmost
Rapidity
;
and
that
all
along
,
during
the
Succession
of
so
many
Years
and
Ages
;
so
that
in
all
this
time
,
neither
the
Parts
of
any
one
moving
Body
have
been
impaired
,
nor
the
motion
of
any
one
hath
been
disturbed
out
of
its
orderly
Tenor
?
especially
,
since
all
is
supposed
by
our
Refined
Wits
to
depend
upon
Chance
;
which
is
far
more
likely
to
dissolve
,
or
disorder
a
Rapid
Body
,
than
ever
it
was
to
form
it
;
for
they
themselves
cannot
tell
the
manner
how
this
was
done
;
but
't
is
very
easie
for
any
man
to
conceive
how
that
may
be
;
and
if
there
be
nothing
but
Luck
in
the
case
,
it
must
be
a
great
wonder
to
any
considering
man
,
that
by
some
odd
Luck
or
other
the
whole
World
hath
not
been
dissolved
long
ago
.
To
draw
this
Consideration
to
a
period
.
Suppose
these
Scepticks
should
see
(
what
I
have
somewhere
read
of
)
a
Great
Machine
of
Brass
,
like
that
Sphere
,
which
Tully
saith
his
Friend
Posidonius
made
,
contriv'd
according
to
Ptolemy's
Hypothesis
,
wherein
there
is
a
visible
Description
of
the
Heavens
and
Earth
;
of
the
supposed
Orbs
and
Spheres
above
;
of
the
Cycles
and
Epicycles
;
with
an
ingenious
,
but
imperperfect
Representation
of
the
Centrical
and
Eccentrical
Motions
of
the
Heavenly
Bodies
;
and
all
this
in
a
round
Scheme
of
Materials
,
orderly
dispos'd
in
their
proper
places
;
fitted
together
in
apt
Connexions
;
and
holding
all
together
in
a
firm
,
lasting
,
and
permanent
Frame
:
Would
they
themselves
fancy
this
Machine
to
have
been
formed
,
not
by
the
Design
,
Art
,
or
Hand
of
any
Skilful
Workman
;
but
only
by
Chance
,
and
by
the
Fortuitous
Motion
of
Atoms
?
But
because
such
a
Machine
I
speak
of
,
is
not
every
where
to
be
seen
,
let
them
with
an
accurate
Eye
observe
some
Pieces
of
Art
,
which
have
been
the
Curious
(
though
now
Ordinary
)
Improvement
of
this
Age
;
I
mean
,
the
Pendulum
Clocks
;
wherein
the
Movements
are
so
fine
,
so
adapted
to
each
other
,
so
regular
,
nay
so
steady
and
constant
in
their
course
,
that
some
(
without
any
help
)
will
go
,
and
keep
their
Order
a
full
Month
;
some
a
Year
,
and
some
more
;
and
can
it
be
rational
to
impute
all
this
to
Luck
,
and
Fortune
;
and
to
the
casual
falling
together
of
unguided
Particles
of
Matter
;
when
Chance
never
produceth
any
thing
that
is
orderly
and
uniform
,
exact
and
steady
,
stable
,
fixt
,
and
constant
?
Or
,
thirdly
,
Let
them
view
a
Common
Globe
,
and
distinctly
observe
the
Poles
,
the
Axis
,
the
Horizon
,
the
Meridian
,
the
Aequator
,
the
Ecliptick
,
the
Zodiack
,
the
Tropicks
,
and
all
the
Degrees
whereby
they
may
follow
,
and
trace
with
their
Finger
the
determinate
course
of
the
Sun
,
and
then
let
them
say
,
whether
that
poor
,
ordinary
Frame
can
be
thought
the
effect
of
Blind
Fortune
too
.
Nay
,
Lastly
,
Let
them
survey
their
own
Houses
,
and
examine
the
Solidity
of
the
Foundations
,
the
Cementing
of
the
Walls
,
the
Contignation
of
the
Beams
and
Rafters
,
and
all
the
parts
of
the
Buildings
,
so
duly
and
properly
laid
,
so
regularly
erected
,
so
strongly
fastned
,
so
depending
upon
each
other
for
support
,
so
fitted
and
compacted
for
use
;
and
all
making
up
such
Firm
,
Durable
,
and
Permanent
Structures
,
as
can
bid
desiance
to
Winds
and
Tempests
;
and
after
all
,
would
it
not
be
ridiculous
Folly
to
conceive
,
that
those
Edifices
were
not
intended
for
use
by
any
Architect's
Forecast
,
nor
raised
by
any
Architect's
Contrivance
,
nor
finish'd
by
any
Architect's
Skill
and
Workmanship
,
but
that
all
hapned
to
be
erected
by
the
Fortuitous
Concurrence
of
Unguided
Instruments
,
and
by
the
accidental
motion
of
Irrational
Materials
;
the
Stones
leaping
by
chance
out
of
the
Qarries
,
the
Timbers
dancing
away
from
their
Roots
,
the
Mortar
taking
a
frolick
to
be
in
too
;
and
Saws
,
and
Axes
,
and
Trowels
,
and
Hammers
,
and
Nails
,
and
Pins
,
helping
and
moving
too
by
Chance
,
they
know
not
how
,
nor
when
?
Now
if
these
be
such
Senseless
Imaginations
,
what
gross
Stupidity
is
it
to
think
,
that
this
Goodly
,
Magnificent
Fabrick
the
Universe
,
was
made
without
the
Counsel
and
Wisdom
of
a
Divine
Architect
,
and
merely
by
the
chancemotions
and
friskings
of
small
Particles
of
Matter
,
that
without
the
Power
and
Directions
of
an
Infinite
Mind
,
were
no
more
able
to
make
a
Star
,
or
a
Man
,
than
the
Motes
of
the
Sun
were
to
Re-build
the
Great
City
of
London
,
when
it
lay
in
Ashes
?
I
have
instanced
in
these
things
of
Art
,
to
shew
the
monstrous
unreasonableness
of
those
,
who
will
not
allow
so
much
of
Skill
and
Contrivance
to
have
been
used
in
setting
the
World
into
this
Commodious
,
Apt
,
and
Permanent
Order
,
as
is
necessary
for
the
perfecting
of
Humane
Inventions
:
tho
indeed
there
was
infinitely
more
of
Wisdom
necessary
,
besides
the
Power
requisite
to
raise
the
Materials
of
the
World
out
of
nothing
.
For
,
as
a
Learned
Writer
speaks
,
may
not
the
most
Excellent
Pieces
of
Humane
Artifice
,
the
Fairest
Structures
,
the
Finest
Portraictures
,
the
most
Ingenious
and
Useful
Enquiries
,
such
as
we
are
wont
most
to
admire
and
commend
,
with
infinitely
more
ease
happen
to
exist
,
without
any
Industry
or
Contrivance
spent
upon
them
?
If
we
cannot
allow
those
rude
Imitations
of
Nature
to
spring
up
of
themselves
,
but
as
soon
as
we
espy
them
,
are
ready
to
acknowledge
them
Products
of
Excellent
Art
,
though
we
know
not
the
Artist
,
nor
saw
him
work
;
how
much
more
reason
is
there
that
we
should
believe
those
Works
of
Nature
,
so
incomparably
more
Accurate
,
to
proceed
also
from
Art
,
although
invisible
to
us
(
that
is
,
Divine
)
and
performing
its
Workmanship
by
a
Secret
Hand
?
This
Argument
for
the
Existence
of
a
Deity
,
was
urged
by
that
Wise
Philosopher
,
Cicero
;
who
observ'd
,
That
in
the
Cic
▪
de
Nat.
Deor.
lib.
2.
Heavens
there
is
nothing
of
Fortune
,
Temerity
,
or
Error
,
nothing
which
is
vain
,
or
useless
;
but
that
on
the
contrary
,
there
is
all
Order
,
Truth
,
Reason
,
and
Constancy
.
And
hence
he
shews
,
That
since
things
perfected
by
Nature
are
much
better
than
Works
performed
by
Art
,
and
yet
Art
it self
doth
nothing
without
Reason
;
therefore
we
must
believe
,
that
Nature
is
not
void
of
Reason
and
Wisdom
.
If
then
CHAP.
VII
.
THE
next
thing
that
shews
the
Existence
of
a
God
,
is
the
great
Beauty
which
appears
in
the
Universe
;
whereby
I
mean
,
that
entertaining
and
delightful
View
,
which
the
admirable
Frame
of
the
World
doth
afford
us
.
For
which
way
soever
we
cast
our
Eyes
,
whether
upward
or
downward
,
whether
on
this
side
or
on
that
,
What
charming
Objects
are
there
every
where
for
us
to
contemplate
,
with
unspeakable
Pleasure
and
Satisfaction
?
1.
For
their
Multitudes
.
2.
For
their
Splendor
.
3.
For.
their
Variety
.
4.
For
the
Comeliness
and
Delicacy
of
their
Frame
;
which
Four
things
make
up
the
Beauty
of
the
Creation
.
1.
And
,
First
,
If
we
look
upward
,
What
a
Magnificient
and
August
Expansion
is
there
above
to
entertain
our
Eyes
?
A
sit
Curtain
to
be
stretched
out
before
the
glorious
Habitation
of
the
Divine
Majesty
,
and
to
be
a
Partition-Veil
between
that
most
Holy
One
,
the
Glorious
God
,
and
his
poor
Creatures
.
And
who
can
tell
the
Number
of
the
Stars
,
or
call
them
by
their
Names
?
What
Essays
soever
observing
Astronomers
have
made
,
it
is
no
more
in
the
Power
of
Man
,
than
it
is
to
bind
the
sweet
Influences
of
the
Pleiades
,
or
to
loose
the
Bands
of
Orion
,
or
to
bring
forth
Mazzaroth
in
his
Season
,
or
to
guide
Arcturus
with
his
Sons
;
as
the
Expressions
are
,
Job
38.
For
which
way
soever
we
move
,
we
still
make
new
Discoveries
;
still
we
find
a
new
entertaining
Prospect
of
Lights
without
Number
.
That
Multitude
which
is
obvious
to
every
Man's
Eye
,
is
uninvestigable
by
us
;
besides
that
immense
Tract
,
usually
called
the
Milky-way
,
which
is
made
up
of
a
Congeries
of
innumerable
lesser
Stars
,
that
by
reason
of
their
vast
distance
from
us
are
not
singly
discernable
,
but
altogether
do
cast
the
appearance
of
a
White
spacious
Cloud
,
or
Zone
,
by
the
mixture
and
union
of
their
languid
Beams
.
But
by
the
use
of
that
artificial
Instrument
,
the
Telescope
,
great
numbers
of
Stars
have
been
lately
discovered
,
which
,
probably
,
were
Hever
observed
by
Man
before
:
And
Mr.
Ra●
,
of
the
Wisd.
of
God
in
the
Creat
.
(
as
a
learned
Author
tells
us
)
its
likely
,
that
had
we
more
perfect
Telescopes
,
many
Thousands
more
might
be
discovered
;
and
yet
,
after
all
,
an
incredible
Multitude
remain
,
by
reason
of
their
immense
distance
beyond
all
ken
by
the
best
Telescopes
that
could
possibly
be
invented
,
or
polished
by
the
Wit
and
Hand
of
an
Angel
.
For
if
the
World
be
as
Des
Cartes
would
have
it
,
indefintely
extended
;
that
is
,
so
far
as
no
humane
Intellect
can
fancy
any
Bounds
of
it
;
then
what
we
see
,
or
can
come
to
see
,
must
be
the
least
part
of
what
is
undiscoverable
by
us
;
the
whole
Universe
extending
a
Thousand
times
farther
beyond
the
utmost
Stars
we
can
possibly
descry
,
than
those
be
distant
from
the
Earth
we
live
upon
.
But
we
need
not
go
so
far
in
our
Conjectures
;
for
if
that
new
Hypothesis
,
which
seemeth
most
Rational
,
be
granted
,
That
the
fixed
Stars
are
not
all
placed
in
one
and
the
same
concave
Spherical
Superficies
,
equidistant
from
us
as
they
seem
to
be
;
but
that
they
are
variously
and
dispersedly
situate
,
some
nearer
,
some
further
off
,
just
like
Trees
in
a
great
Wood
or
Forest
;
this
alone
,
were
there
nothing
else
to
be
considered
,
is
enough
to
shew
the
exceeding
Greatness
and
Fecundity
of
that
Divine
Power
,
which
Adorned
and
Beautified
those
Regions
above
with
such
Multitudes
of
glorious
Luminaries
,
as
by
the
Scripture
Comparison
,
Gen.
22.
17.
seem
equally
as
impossible
to
be
counted
up
,
as
the
Sands
that
are
upon
the
Sea-shore
.
But
besides
the
Numbers
,
we
must
reflect
upon
the
Magnitude
of
those
glorions
Bodies
,
which
plain
Reason
will
force
us
to
conclude
in
general
to
be
very
great
and
immense
.
For
though
they
appear
to
us
to
be
small
in
their
proportions
,
the
Sun
and
Moon
excepted
,
yet
that
is
because
of
their
vast
distance
from
the
Eye
.
There
are
certain
Rules
in
Mathematicks
,
and
those
grounded
upon
very
probable
Observations
,
whereby
the
most
learned
and
modest
Astronomers
,
comparing
the
Diameters
of
some
Stars
with
the
Diameter
of
the
Earth
,
have
given
us
such
accounts
as
to
ordinary
Capacities
sound
at
the
first
hearing
,
not
only
amazing
but
utterly
incredible
.
And
though
I
cannot
undertake
to
vouch
for
the
exactness
of
the
computations
;
yet
on
the
other
hand
,
I
must
confess
my
inabilities
to
shew
why
they
may
not
be
thought
right
and
true
in
a
great
measure
.
Who
would
think
that
the
Sun
is
139
times
bigger
than
the
Earth
?
And
yet
this
,
I
think
,
is
the
very
least
account
;
for
some
skilful
Astronomers
reckon
above
160.
Who
that
takes
measures
by
his
Eye
sight
would
imagine
,
that
the
Three
Planets
above
the
Sun
do
bear
such
disproportions
to
the
Terrestrial
Globe
,
as
to
be
the
lowermost
above
once
,
the
next
Two
above
Eighty
times
bigger
?
And
yet
there
are
curious
and
inquisitive
Philosophers
that
pretend
to
make
these
Calculations
good
by
Mathematical
Demonstration
.
As
to
the
sixt
Stars
,
their
Dimensions
are
said
to
be
proportionable
,
and
the
now
received
Opinion
is
,
that
how
numberless
soever
they
be
,
they
are
(
the
principal
ones
especially
)
so
many
lesser
Suns
,
or
Sun-like
Bodies
.
But
waving
all
pretences
to
exactness
,
it
must
be
granted
on
all
hands
,
that
they
are
of
vast
Magnitudes
,
how
small
soever
they
seem
to
us
,
by
reason
of
their
great
height
and
distance
from
us
:
Which
thing
being
duly
considered
,
What
but
an
Omnipotent
,
and
most
Intelligent
Being
can
be
thought
to
have
formed
such
Worlds
(
as
it
were
)
of
immense
,
glorious
Creatures
,
wherewith
the
Firmament
is
adorned
?
Can
it
be
reasonble
to
conceive
,
that
such
a
vast
orderly
Host
was
raised
by
the
Chance-Motion
of
senseless
Atoms
?
Or
,
that
Chance
,
which
never
yet
built
a
Cottage
,
or
drew
a
Picture
,
or
paved
an
House
,
could
first
make
,
and
then
furnish
the
Heavens
after
that
magnificent
and
wonderful
The
heavens
declare
the
glory
of
God
;
and
the
firmament
sheweth
his
handy
work
.
2.
If
now
,
in
the
next
place
,
we
lower
our
Contemplations
,
by
taking
our
Eyes
off
from
the
Magnificence
by
God's
Throne
,
to
behold
a
little
what
may
be
seen
about
his
Footstool
;
with
what
Pleasure
and
Ravishings
may
we
find
astonishing
Objects
for
Number
and
Varieties
?
In
both
respects
they
are
next
to
Infinite
:
Which
shews
that
nothing
but
an
Understanding
infinitely
perfect
,
a
Will
infinitely
essicacions
,
and
a
Power
infinitely
extensive
,
could
give
them
a
Being
,
or
preserve
them
in
it
;
because
more
must
be
suppos'd
to
be
in
the
Agent
,
especially
in
a
voluntary
and
Divine
Agent
,
than
is
in
its
Effects
.
First
then
,
as
to
the
Number
of
them
.
The
most
assuming
Seepticks
will
not
have
the
Considence
to
deny
,
but
that
it
is
impossible
for
all
Mankind
to
give
a
distinct
Account
of
Individuals
;
for
who
can
be
answerable
for
the
Catalogue
of
Men
only
?
Indeed
great
pains
have
been
taken
by
some
critical
Naturalists
,
and
particularly
by
that
learned
Author
of
our
own
before-mention'd
,
to
discover
the
Tale
of
Species
,
or
the
several
sorts
and
kinds
of
things
with
Life
.
And
because
Books
are
not
ready
at
every
one's
Hand
,
let
me
give
you
the
Summ
in
short
,
which
seemeth
to
be
this
;
The
Species
of
Beasts
,
certainly
known
and
discover'd
,
about
150.
The
Species
of
Birds
,
about
500.
The
Species
of
Fishes
above
3000.
The
Species
of
Insects
,
20000.
And
the
Species
of
Plants
above
that
Number
.
But
how
well
soever
these
worthy
Observers
and
Secretaries
of
Nature
have
deserv'd
of
the
World
for
their
Curious
and
elaborate
Enquiries
,
still
they
speak
but
like
Men
,
whose
Knowledge
is
,
and
unavoidably
must
be
of
a
short
reach
in
comparison
;
for
what
Men
can
be
accountable
for
all
the
known
Parts
of
the
World
?
and
especially
for
those
Parts
which
are
as
yet
undiscover'd
?
However
,
the
Estimate
is
the
more
laudable
,
because
it
is
modest
;
there
being
,
Secondly
,
great
Variety
,
as
well
as
Numbers
,
of
things
on
Earth
,
that
are
included
and
comprehended
under
one
and
the
same
Species
;
which
still
shews
the
Beauty
of
the
Creation
the
more
:
As
,
the
Lilies
(
for
Example
)
which
though
they
are
not
allow'd
a
Specisick
difference
,
to
make
them
every
one
a
distinct
sort
or
kind
of
Flower
;
yet
a
Numerical
difference
must
be
allow'd
them
,
by
reason
of
their
plain
difference
as
to
Growth
,
Colour
,
Shape
,
and
Smell
.
I
use
this
Instance
the
rather
,
because
the
Lord
Jesus
himself
was
pleas'd
to
send
us
to
the
Lilies
of
the
field
for
our
Instruction
,
Math.
5.
But
the
Observation
extends
to
many
other
Productions
,
wherein
we
find
great
diversity
in
one
respect
or
other
,
though
they
be
of
the
same
Kind
.
And
this
variety
of
things
,
which
still
operates
conformably
to
their
own
Powers
and
Faculties
,
carries
with
it
a
plain
Stamp
of
an
Hand
acting
with
secundity
of
Power
,
directed
and
govern'd
by
abundant
Wisdom
.
For
though
an
Infinite
Power
may
form
things
without
Number
or
End
,
yet
the
Beauty
of
that
Power
is
best
seen
by
the
diversity
of
its
Strokes
,
which
make
up
one
comely
and
fair
Composure
,
as
variety
of
agreeable
Features
and
Lineaments
make
up
a
beautiful
Face
.
Such
is
the
admirable
Decorum
that
is
in
this
spacious
Universe
,
in
that
it
is
not
stock'd
with
numerous
Generations
of
one
Kind
only
(
which
yet
a
boundless
and
uncontroulable
Power
cou'd
have
made
)
but
is
checquer'd
(
as
was
more
agreeable
to
Wisdom
)
with
a
Multiplicity
of
Species
,
that
the
fecundity
of
the
Power
might
be
more
wonderfully
display'd
,
the
Glory
of
the
Divine
Goodness
might
be
more
visibly
extended
round
about
the
World
,
and
that
all
Rational
Creatures
might
be
more
easily
and
throughly
taught
to
admire
and
adore
that
Munificent
Being
,
which
from
time
to
time
maintaineth
so
many
abundant
sorts
of
Creatures
at
the
constant
charge
of
his
Providence
.
We
see
how
one
Creature
is
ministerial
and
serviceable
to
another
;
as
Grass
is
for
the
Cattel
;
Fruits
for
Beasts
,
Fowls
,
and
Insects
;
and
Animals
themselves
for
the
use
of
Men
,
(
and
every
Man
shou'd
be
for
the
service
of
God
.
)
Now
by
this
admirable
State
of
things
,
that
provident
care
seems
to
have
been
taken
from
the
beginning
,
which
the
Son
of
God
took
at
the
Miracle
of
the
Loaves
and
Fishes
,
that
nothing
shou'd
be
lost
,
John
6.
17.
Nothing
is
quite
lost
upon
the
Earth
;
but
what
one
Creature
leaves
,
another
takes
;
what
this
kind
refuseth
,
another
sort
gathers
;
so
that
at
the
end
of
the
Year
,
Men
and
Animals
constantly
make
even
with
the
World
,
and
spend
the
Liberality
of
Nature
;
all
waiting
on
the
Providence
of
a
Superiour
Being
,
to
give
them
their
Meat
again
in
due
Season
.
Things
indued
with
Life
being
thus
various
,
and
that
variety
being
thus
useful
as
well
as
entertaining
,
what
can
a
Man's
next
Thought
be
,
but
that
there
is
a
Glorious
God
,
who
made
his
Creatures
in
Number
,
Measure
,
and
Weight
;
not
only
to
display
the
Exuberance
and
Transcendency
of
his
Power
,
but
also
to
exemplifie
the
insinity
of
his
Skill
,
Wisdom
,
and
Munisicence
?
And
yet
I
have
taken
no
notice
of
the
variety
of
things
inanimate
here
below
,
or
of
their
various
Dispositions
,
Qualities
,
and
Modifications
,
which
yet
are
astonishing
Arguments
of
a
Divine
Mind
,
that
so
appositely
form'd
such
a
vast
multiplicity
of
Beings
,
according
to
such
innumerable
and
such
beauteous
Idea's
.
The
diversity
of
Elements
,
with
their
various
Mixtures
and
Temperaments
in
this
lower
World
:
The
attracting
,
penetrating
,
refrigerating
Motions
of
the
Air
,
and
the
various
Appearances
in
it
of
Rain
,
Hail
,
Snow
,
Thunder
,
Lightnings
,
Clouds
,
Winds
,
Rainbows
,
Comets
,
and
other
liquid
Meteors
;
the
variety
of
Waters
,
as
Springs
,
Rivers
,
Lakes
,
Seas
,
Baths
;
their
various
Colours
,
Smells
,
and
Tastes
,
together
with
their
various
Courses
and
Reciprocations
;
the
uninvestigable
variety
within
the
Earth
,
Quarries
,
Minerals
,
Metals
,
Loadstones
,
Subterraneous
Fire
,
Caverns
,
Treasures
of
Salts
,
Nitres
,
Bitumens
,
Sulphurs
,
precious
Stones
and
Gemms
of
great
variety
.
In
short
,
whatever
is
for
the
Advantage
,
or
Comfort
,
or
Pleasure
,
or
Ornament
of
our
Lives
,
we
fetch
out
of
the
Earth
in
great
abundance
:
All
these
multifarious
Creatures
speak
the
Forecast
and
Providence
of
a
most
wise
and
liberal
Being
,
that
of
his
Goodness
,
was
pleas'd
thus
to
fill
the
whole
Universe
with
his
Riches
.
This
Pulchritude
of
the
World
arising
from
the
variety
of
its
Furniture
,
was
to
Cicero
a
convincing
Argument
of
the
Existence
of
a
God
;
the
Perennity
of
so
many
Fountains
,
the
Delicacy
of
Streams
,
the
Garniture
of
Banks
by
the
sides
of
Rivers
,
the
vastness
of
Caves
,
the
asperity
of
Rocks
,
the
height
of
many
hanging
Mountains
,
the
immensity
of
Champion
Countries
,
the
hidden
Veins
of
Silver
and
Gold
,
the
infinite
store
of
Marbles
,
the
goodliness
of
Seas
,
the
multitude
and
varieties
of
Islands
,
the
Amenity
of
Shores
,
and
the
innumerable
diversity
of
Things
by
,
and
on
the
Sea-shores
:
And
to
say
after
all
,
that
this
admirable
and
delightful
Variety
happen'd
by
the
casual
Motion
of
blind
,
irrational
,
and
unguided
Atoms
,
is
far
more
absurd
than
to
say
,
that
Cicero's
Orations
were
compos'd
by
the
casual
droppings
of
Ink
,
without
the
help
of
any
Hands
or
Brains
,
though
they
contain
such
variety
of
Matter
,
such
copiousness
of
Style
,
such
elegancy
of
Phrase
,
such
abundance
of
Sense
,
Argument
,
and
Wit
,
that
the
whole
Air
of
them
shews
them
to
have
been
contrived
and
penned
by
a
Man
of
excellent
Art
,
and
the
acutest
Understanding
.
3.
If
we
cast
our
Eyes
on
further
yet
,
we
may
see
the
beauty
of
the
Creation
,
as
by
the
variety
,
so
by
the
Symmetry
and
comliness
of
those
things
which
every
where
fall
under
our
Contemplation
.
With
what
admirable
Contrivance
are
the
innumerable
Tribes
of
Fishes
made
,
to
live
in
a
little
World
by
themselves
?
to
feed
and
propagate
,
to
swim
and
play
,
to
poize
and
steer
their
Bodies
in
their
fluid
Element
?
How
exquisite
is
the
formation
of
all
the
Sensitive
Creatures
upon
the
Earth
,
from
the
Lion
and
Leopard
,
from
the
Elephant
and
Camel
,
to
the
Ox
and
Ass
?
What
affecting
variety
of
Art
is
there
in
the
formation
of
Man
?
O
Lord
(
saith
David
)
I
am
fearfully
and
wonderfully
made
;
marvellous
are
thy
works
in
me
,
and
that
my
soul
knoweth
right
well
.
My
substance
was
not
hid
from
thee
when
I
was
made
in
secret
,
and
curiously
wrought
in
the
lowest
parts
of
the
earth
.
Thine
eyes
did
see
my
substance
being
yet
unperfect
,
and
in
thy
Book
were
all
my
members
written
,
which
day
by
day
were
fashioned
,
when
as
yet
there
were
none
of
them
.
Such
knowledge
is
too
wonderful
for
me
;
it
is
high
,
I
cannot
altain
unto
it
,
Psalm
139.
But
though
the
Mystery
of
God's
Workmanship
within
us
be
not
discoverable
by
every
Eye
,
yet
the
external
Beauty
of
this
House
of
Clay
affecteth
all
Men
,
especially
when
Innocence
and
Goodness
are
the
Inhabitants
;
a
goodly
Structure
of
Nerves
,
Veins
,
Arteries
,
Tendons
,
Muscles
,
Vitals
,
Bones
,
Ligaments
,
all
cover'd
over
with
a
beauteous
Skin
,
adorn'd
with
Features
and
Lineaments
,
with
Shapes
and
Colours
,
to
which
the
most
sullen
Stoicks
,
nay
the
greatest
and
proudest
Heroes
,
have
humbly
offer'd
up
themselves
,
not
Votaries
only
,
but
sometimes
Sacrifices
also
.
What
do
I
speak
of
the
graceful
Form
of
Humane
Bodies
?
View
the
most
contemptible
Creatures
upon
Earth
,
and
you
will
find
the
excellent
Curiosity
of
their
Contrivance
for
the
Ends
and
uses
they
are
design'd
unto
,
from
the
Velvet
Mole
even
to
those
creeping
Animals
which
strike
us
with
Horrour
at
the
sight
of
them
▪
the
Snake
,
the
Adder
,
the
Evet
,
the
Lizzard
,
and
the
very
Toad
,
who
have
such
a
Symmetry
of
Parts
,
such
speckled
Contextures
,
such
beauteous
Colours
,
as
shew
that
they
stole
not
into
the
World
without
the
Will
of
that
provident
Being
,
who
thought
fit
to
adorn
the
Universe
with
great
variety
.
But
of
those
ordinary
Creatures
we
familiarly
behold
,
there
are
especially
three
sorts
,
which
for
the
exquisiteness
of
their
Frame
,
or
for
the
delicacy
of
their
Complexion
,
or
for
both
,
are
no
little
Ornament
to
the
Creation
.
First
Insects
,
which
though
they
are
lookt
upon
as
the
Refuse
parts
of
the
World
,
yet
do
bear
the
Signatures
of
a
most
accurate
Hand
,
and
bring
to
my
Mind
St.
Paul's
Observation
of
the
Fabrick
and
Garniture
of
our
Bodies
,
1
Cor.
12.
The
eye
cannot
say
to
the
hand
,
I
have
no
need
of
you
;
nor
again
the
head
to
the
foot
,
I
have
no
need
of
you
.
Nay
much
more
those
members
of
the
body
which
seem
to
be
more
feeble
,
are
necessary
.
And
those
members
of
the
body
which
we
think
to
be
less
honourable
,
upon
these
we
bestow
the
more
abundant
honour
;
and
our
uncomly
parts
have
more
abundant
comliness
.
The
meaning
is
,
that
where
Natural
Beauty
is
wanting
,
Artisicial
Beauty
by
handsome
Clothes
doth
make
amends
.
In
like
manner
those
ignoble
Creatures
I
now
speak
of
,
how
low
soever
the
Divine
Hand
hath
placed
them
in
Rank
and
Order
,
their
want
of
Honour
in
respect
of
their
Station
,
is
supply'd
and
made
up
by
the
Beauties
bestow'd
upon
them
in
respect
of
their
Contexture
:
Witness
the
Gildings
of
the
Wasp
,
the
Hornet
,
the
Bee
,
and
many
such-like
Insects
;
the
Gayeties
of
the
Butterfly
;
the
Garniture
of
the
Caterpillar
;
the
Lustre
of
the
Glow-Worm
;
the
Glosses
of
the
Beetle
;
the
Elegancies
of
the
Grashopper
;
the
fiue
Embellishments
of
many
Garden
and
Meadow-Insects
,
which
I
cannot
name
;
the
delicate
forms
of
Flies
of
all
sorts
,
especially
the
various
Beauties
of
those
which
in
Summer
you
may
with
great
Admiration
behold
about
Ponds
and
Rivers
;
their
incomparable
Shapes
;
their
gaudy
Trains
;
their
Or
's
and
Azures
;
their
curious
Lineaments
and
rich
Embroideries
;
all
these
are
so
many
legible
Characters
in
the
Volume
of
the
Creation
,
to
instruct
us
,
that
the
Maker
of
the
Universe
is
a
Divine
Being
,
infinite
in
Knowledge
,
Wisdom
,
and
Fecundity
.
I
shall
close
this
with
the
Observation
of
a
learned
Writer
,
concerning
the
4.
Another
sort
of
Creatures
which
serve
as
well
for
the
Ornament
of
the
Creation
,
as
for
the
Service
and
Delight
of
Men
,
is
that
winged
Quire
of
Birds
which
entertain
us
with
melodious
Consorts
,
and
shou'd
teach
us
to
offer
up
daily
Hymns
of
Praise
to
the
Honour
of
that
God
,
who
seedeth
Man
and
Beast
,
even
to
the
young
ravens
which
call
upon
him
,
Psalm
147.
and
begrudgeth
not
his
Altars
to
be
an
house
for
the
sparrow
,
and
a
nest
for
the
swallow
to
lay
her
young
,
Psalm
84.
And
how
artfully
are
those
Creatures
form'd
for
their
respective
ends
?
How
appositely
are
all
their
Organs
sitted
,
that
they
may
be
able
to
discover
all
Meats
that
are
proper
for
them
;
to
gather
their
various
sorts
of
Food
,
from
the
Worms
in
the
Earth
to
the
Flies
and
Insects
in
the
Air
;
to
flee
and
shelter
themselves
from
Deaths
and
Dangers
;
to
sail
about
in
their
thin
Element
;
and
to
fill
Mountains
and
Valleys
,
Woods
and
Fields
,
with
their
sweet
Harmonies
?
Of
all
Animals
the
Fowls
of
the
Air
(
if
you
take
the
whole
Set
of
them
)
appear
to
the
open
Eye
the
most
beautiful
;
excepting
some
birds
of
prey
,
such
as
the
Raven
,
the
Daw
,
which
want
that
Splendor
which
others
have
;
as
if
the
tender
Being
,
whose
Mercies
are
over
all
his
Works
,
design'd
to
disgrace
,
even
in
irrational
Creatures
,
all
bloodiness
and
cruelty
of
Temper
.
With
what
delicate
variety
are
the
more
innocent
sorts
adorn'd
,
especially
such
as
live
upon
Seeds
and
Worms
?
Their
party-colour'd
Cloathing
,
their
beauteous
Heads
and
Breasts
,
their
Plumes
of
Silver
and
Gold
;
all
socketted
within
such
Nerves
and
Ligaments
,
and
sized
in
such
due
Proportions
for
flight
,
and
deelt
with
such
splendid
Curiosity
,
that
a
Man
can
hardly
see
a
Feather
which
shews
not
the
Art
of
a
Divine
Hand
.
But
,
as
our
Saviour
himself
said
,
Consider
the
lilies
of
the
field
,
how
they
grow
;
they
toil
not
,
neither
do
they
spin
,
and
yet
your
heavenly
Father
clothes
them
.
And
how
various
and
beautiful
is
that
Rayment
?
I
must
not
pretend
to
describe
it
,
since
no
Art
can
reach
the
wonderful
sineries
of
Nature
.
And
what
we
call
Nature
is
nothing
but
yet
the
forming
Power
or
Faculty
of
seminal
Principles
,
directed
by
the
Will
of
a
wise
supreme
Being
,
in
order
to
the
respective
Ends
and
Uses
of
the
things
which
are
to
be
formed
.
Now
,
to
instance
in
our
common
Lily
;
do
but
observe
the
congruous
Complication
of
its
fibrous
Roots
,
the
procerity
and
decence
of
the
Stalk
,
the
Ornaments
upon
its
Head
,
the
conformity
of
the
Flower
to
all
others
of
the
same
kind
,
the
Odour
it
yields
,
its
tender
Seeds
provided
against
the
next
Year
;
and
those
surrounded
with
a
graceful
Defence
,
consisting
of
such
curious
Divisions
,
tinctur'd
with
such
Blushings
,
criticiz'd
with
such
Edgings
;
and
all
these
supported
and
maintain'd
by
a
curious
Contexture
of
Filaments
,
conveying
the
Powers
of
Life
all
over
through
a
Net-work
of
the
most
exquisite
Fibres
,
all
wrapt
up
in
a
lovely
Skin
,
and
thereby
defended
from
the
annoyances
and
rudenesses
of
Weather
.
And
what
I
have
said
of
the
Lily
,
is
observable
in
every
other
Flower
where
with
the
Surface
of
the
Earth
is
beautified
;
nay
in
every
Blossom
wherewith
the
Heads
of
Trees
are
adorned
;
the
meanest
whereof
consisteth
of
such
a
delicate
Shape
,
Form
,
and
Structure
,
as
plainly
shews
that
they
are
not
the
casual
Works
of
stupid
bungling
Atoms
,
but
the
fair
Productions
of
an
orderly
Power
,
superintended
and
guided
by
an
intelligent
Being
,
that
at
first
made
all
things
by
the
fertil
energy
of
his
Will.
Can
any
Man
of
sound
Reason
believe
that
all
these
Elegances
did
ever
jump
together
by
chance
?
Was
an
House
,
or
a
Room
,
ever
beautify'd
with
Carvings
,
Paintings
,
and
Tapestry
,
by
meer
Chance
;
that
is
,
without
Hand
,
or
Instrument
,
or
Design
?
Did
blind
Chance
ever
draw
one
Landskip
,
with
Trees
,
Flowers
,
birds
and
Cattel
represented
in
it
?
Did
it
ever
draw
the
Picture
of
an
Ass
?
a
thing
so
dull
and
stupid
,
that
one
would
think
it
most
easily
done
by
the
casual
aggregation
of
senseless
Atoms
,
if
Chance
ever
did
any
thing
of
that
kind
at
all
.
And
is
it
rational
to
believe
,
that
Chance
made
a
whole
beautiful
World
of
Originals
,
when
it
could
never
yet
give
us
one
Copy
?
No
;
these
beauteous
Productions
shew
the
print
of
an
Hand
that
formed
all
things
according
to
the
highest
Reason
,
and
with
the
most
stupendious
Skill
and
Art
;
otherwise
it
were
impossible
to
conceive
how
there
could
be
such
great
diversity
of
comely
Species
;
such
Concinnities
and
Symmetries
in
them
;
such
regularity
of
handsom
Strokes
;
such
congruous
Features
and
Lineaments
;
such
curiosity
of
various
Forms
,
as
we
see
adorn
the
Creation
,
and
entertain
our
Eyes
with
Delight
and
Astonishment
.
If
it
be
said
,
that
all
his
proceeds
from
Seminal
Principles
,
acting
in
every
thing
by
the
Virtue
and
Faculty
of
that
Plastick
Nature
,
of
which
a
very
excellent
Author
of
our
own
hath
spoken
1.
First
,
It
seems
very
reasonable
to
grant
,
that
as
there
is
in
Animals
a
Plastick
Nature
,
or
an
internal
moving
,
formative
Principle
,
which
doth
dispose
and
fashion
all
the
parts
of
the
Foetus
;
so
there
is
in
the
Earth
too
a
Plastick
Nature
,
or
Life
by
which
all
Plants
and
Vegetables
are
differently
form'd
,
according
to
their
different
Seeds
;
and
all
this
regularly
,
orderly
,
methodically
,
and
artificially
,
according
to
the
dispositions
of
every
Vegetable
,
and
in
order
to
certain
Ends
and
purposes
which
it
serveth
for
.
2.
But
then
,
Secondly
,
it
must
be
granted
also
,
that
this
Plastick
Nature
cannot
know
or
understand
its
Workings
,
or
be
conscious
of
what
it
doth
;
much
less
can
it
comprehend
the
reasons
of
its
Operations
;
or
intend
and
design
the
Ends
,
or
consult
and
deliberate
concerning
the
manner
of
bringing
those
Ends
about
:
For
these
are
Mental
Acts
,
proper
to
Creatures
Rational
,
endn'd
with
Rational
Faculties
and
Powers
.
3.
And
therefore
,
Thirdly
,
instead
of
destroying
the
Notion
of
a
Deity
,
the
Plastick
Nature
in
Animals
and
Plants
,
doth
infer
the
existence
of
an
intelligent
directing
Agent
,
under
which
,
and
in
subserviency
to
which
,
it
acteth
so
methodically
;
like
a
Labourer
that
does
the
drudgery
,
to
act
under
the
Conduct
of
a
wise
Master-Workman
.
And
this
is
the
Notion
of
that
excellent
Author
spoken
of
;
that
though
Plastick
Nature
doth
act
artificially
for
the
sake
of
Ends
,
yet
it self
doth
neither
intend
those
Ends
,
nor
understand
the
reason
of
that
it
doth
.
Nature
is
not
Master
of
that
consummate
Art
and
Wisdom
according
to
which
it
acts
,
but
only
a
Servant
,
and
a
drudging
Executioner
of
the
Dictates
of
it
.
It
acteth
not
by
Choice
or
Knowledge
:
Though
it
be
a
thing
which
worketh
regularly
and
uniformly
for
Ends
,
and
which
may
be
also
called
the
Divine
Art
and
Fate
of
the
Corporeal
World
;
yet
for
all
that
,
it
is
a
low
and
imperfect
Creature
,
foras
much
as
it
is
not
Master
of
that
Reason
and
Wisdom
according
to
which
it
acts
;
nor
does
it
properly
intend
those
Ends
which
it
acts
for
,
nor
indeed
is
it
expresly
conscious
of
what
it
doth
,
it
not
knowing
,
but
only
doing
according
to
Commands
and
Laws
imprest
upon
it
.
Neither
of
which
things
ought
to
seem
strange
or
incredible
,
since
Nature
may
as
well
act
regularly
and
artificially
without
any
Knowledge
and
Consciousness
of
its
own
,
as
Forms
of
Letters
compounded
together
,
may
print
coherent
Philosophick
Sense
,
though
they
understand
nothing
at
all
;
and
it
may
also
act
for
the
sake
of
those
Ends
that
are
not
intended
by
it self
,
but
an
higher
Being
,
as
well
as
the
Saw
or
Hatchet
in
the
Hand
of
the
Architect
doth
.
This
shews
that
whatever
the
Powers
of
Nature
be
,
they
are
all
in
Obedience
and
Subserviency
to
a
supreme
,
wise
Being
,
that
was
the
Author
of
Nature
,
and
hath
all
along
since
preserved
its
Faculties
,
and
is
still
the
principal
,
superintending
Cause
of
all
that
Decence
and
Beauty
,
which
giveth
such
a
dazling
Lustre
to
the
whole
Creation
,
and
is
from
Year
to
Year
,
from
Age
to
Age
maintained
in
a
constant
,
uniform
,
and
undistrubed
State
.
To
say
that
all
the
comely
Parts
of
the
World
were
such
from
Eternity
,
is
very
absurd
.
To
suppose
they
made
themselves
such
out
of
nothing
,
is
nonsense
:
To
conceive
they
were
fortuitously
formed
such
by
the
accidental
Jumblings
,
and
Sportings
,
and
Coalition
of
undesigning
Matter
,
is
equally
as
unreasonable
:
And
to
fancy
they
constitute
such
by
the
like
accidental
cohesion
of
those
blind
Particles
of
Matter
,
is
a
conceit
as
wild
and
extravagant
as
the
rest
.
Can
Chance
form
a
Flower
,
especially
such
variety
of
Flowers
,
the
contexture
whereof
no
Art
can
express
?
Can
Chance
propagate
so
many
beautiful
Species
of
them
in
such
a
steady
,
constant
,
regular
Manner
?
Can
Chance
do
this
that
never
did
any
thing
that
was
orderly
,
uniform
,
and
uninterruptedly
Graceful
since
the
World
stood
?
Could
Chance
make
so
many
Minute
Seeds
so
Mysteriously
,
with
such
Germens
,
Fibres
,
and
Ramifications
,
that
by
the
help
of
a
Microscope
you
would
believe
you
saw
the
Plant
in
an
Epitome
?
Can
Chance
then
teach
the
Seed
to
sprout
so
Methodically
?
First
to
cast
out
a
complication
of
Roots
downward
,
to
establish
its
hopeful
Off-spring
in
the
Ground
,
and
to
receive
for
it
a
constant
supplement
of
Vitality
;
and
then
to
shoot
upwards
into
a
proportionable
Body
,
with
variety
of
Vessels
to
entertain
its
Nutriment
?
Can
Chance
then
direct
the
Plant
to
cloath
it self
with
proper
Integuments
?
To
extend
it self
into
divers
Branches
and
Divarications
?
To
cover
its
Head
with
Leaves
?
To
adorn
those
Leaves
with
Flowers
,
To
which
Solomon's
Glory
was
not
comparable
?
And
to
digest
and
disperse
the
vital
Juice
into
great
variety
of
odoriferous
Shapes
,
Streaks
and
Colours
,
such
as
are
inimitable
by
human
Art
?
And
when
these
curious
Works
are
done
,
Doth
Chance
instruct
the
florid
Creature
to
reflect
upon
its
mean
and
poor
Beginnings
,
and
as
a
grateful
return
to
form
more
Seeds
of
the
same
Species
for
another
new
Generation
?
Do
all
these
orderly
and
artificial
Operations
look
,
as
if
they
proceeded
from
the
fortuitous
Motions
of
irrational
,
rude
and
stupid
Atoms
?
Are
they
not
rather
clear
Arguments
of
the
wonderful
Skill
and
Wisdom
of
an
intelligent
Being
,
that
sustains
the
Faculties
,
and
guides
the
Operations
of
plastick
Nature
by
a
perpetual
Law
?
That
is
,
by
an
energetick
,
effective
Principle
given
it
by
its
Maker
,
whereby
Nature
works
uniformly
and
steadily
in
subserviency
to
the
Will
and
Intention
of
the
great
Creator
,
and
Preserver
of
all
things
?
This
is
the
only
intelligible
and
rational
Account
that
can
be
given
of
the
Beauty
of
the
Creation
.
CHAP.
VIII
.
THE
next
thing
to
be
consider'd
,
as
a
plain
Argument
of
the
Existence
of
a
God
,
is
the
usefulness
of
the
particular
Branches
of
the
Universe
,
and
the
aptitude
of
them
to
answer
their
respective
Uses
;
which
I
once
intended
to
have
made
two
distinct
Heads
;
but
upon
second
Thoughts
conceive
it
better
to
cast
them
together
into
one
.
And
if
it
is
made
appear
that
the
World
is
so
artfully
framed
,
that
the
parts
of
it
tend
,
and
are
adapted
to
such
beneficial
Purposes
,
as
they
would
and
should
have
been
made
for
,
supposing
Divine
Wisdom
and
Goodness
to
have
had
the
framing
of
them
;
What
can
any
reasonable
Man
conclude
,
but
that
they
were
intended
and
sitted
for
those
excellent
Purposes
,
by
the
contrivance
of
a
directing
,
beneficent
Being
over
all
;
and
not
jumbled
together
by
the
meer
lucky
compositions
of
unthinking
,
undeliberating
Atoms
?
This
then
must
be
our
present
business
to
look
into
distinctions
;
and
because
the
Subject
is
Copious
and
Important
,
as
well
as
entertaining
,
it
will
be
necessary
for
us
to
cast
our
Eyes
again
over
this
goodly
Fabrick
,
and
observe
the
admirable
usefulness
,
as
we
have
hitherto
discover'd
the
Order
and
Beauty
of
its
Structure
.
1.
To
begin
then
with
the
heavenly
Bodies
;
whose
principal
End
(
as
I
conceive
)
is
,
by
their
Lustre
and
Magnificence
to
set
forth
in
some
measure
the
infinite
Greatness
and
Splendor
of
the
Divine
Majesty
;
being
themselves
so
many
faint
Rays
,
or
rather
(
as
in
this
case
,
if
I
may
without
absurdity
speak
)
so
many
Shadows
of
his
Glory
.
As
they
relate
to
this
inferior
World
,
they
are
the
great
means
of
Vitality
,
without
which
it
were
impossible
for
any
living
Creatures
to
be
maintain'd
in
their
Being
;
nor
would
the
whole
Terraqueous
Globe
be
any
thing
but
dead
Rock
and
Ice
.
For
the
prevention
of
which
Havock
,
they
are
in
their
Natures
so
many
inexhaustible
Fountains
of
Fire
,
that
give
Light
to
all
sensible
Creatures
,
warmth
and
vegetation
to
all
Animal
substances
.
This
is
to
be
said
more
especially
of
that
great
Luminary
the
Sun
,
which
Heathens
have
been
wont
to
worship
,
for
the
universal
Good
it
doth
by
its
enlivening
Beams
.
For
as
it
is
in
its
Nature
of
a
comforting
,
cherishing
,
and
quickning
Faculty
;
so
are
its
Courses
such
as
render
its
Powers
every
where
effectually
useful
.
Had
it
been
fixt
over
any
one
determinate
Part
of
the
Earth
in
a
State
unmoveable
,
it
would
have
been
not
only
useless
,
but
pernicious
unto
all
things
;
for
as
the
Parts
of
the
World
out
of
the
reach
of
its
Beams
,
would
have
been
in
an
eternal
State
of
Darkness
and
Death
;
so
the
very
Regions
under
the
Sun
must
have
been
parched
up
,
and
consequently
desolate
,
and
uninhabitable
by
means
of
those
continual
Fires
,
which
would
have
turned
all
into
a
kind
of
Conflagration
.
Therefore
't
is
as
necessary
for
the
good
of
the
Creation
that
the
Sun
should
move
,
as
that
it
should
give
light
and
warmth
;
and
that
Motion
being
two-fold
;
Diurnal
finish'd
in
24
Hours
;
and
Annual
performed
in
12
Months
;
all
things
living
receive
such
vast
Utilities
by
both
,
as
argue
the
Existence
of
a
most
wise
and
provident
Being
,
whose
Goodness
is
over
all
his
Works
.
By
the
Diurnal
Motion
of
the
Sun
there
are
constant
,
stated
returns
of
Light
and
Darkness
;
and
by
those
Vicissitudes
,
as
all
Animals
have
their
Time
divided
between
Labour
and
Rest
(
which
is
as
necessary
for
them
as
Labour
,
and
as
their
Food
which
is
acquired
by
Labour
,
and
repairs
those
Expences
of
Nature
which
Labour
brings
)
so
are
those
Productions
which
serve
for
Food
,
prepared
and
ascertained
by
these
daily
Revolutions
.
In
the
Day
time
the
Beams
of
the
Sun
serve
to
heat
the
Ground
,
to
actuate
the
principles
of
vegetation
,
to
promote
the
ascent
of
vital
Juices
,
to
concoct
and
ripen
Fruits
,
and
to
impregnate
the
Atmosphere
with
Fumes
and
Vapours
:
And
in
the
Night
those
Vapours
descend
upon
the
Ground
again
in
Dews
,
Showers
,
or
Rains
,
according
to
the
Necessities
of
the
Climate
;
by
which
means
there
is
a
due
Temperament
of
Warmth
and
Moisture
that
makes
all
Vegetables
Fruitful
,
and
preserves
Animals
in
a
state
of
Health
and
Vigour
;
witness
those
Regions
under
the
Line
,
where
the
Sun
shines
the
hotest
;
though
the
Ancients
believed
they
were
all
roasted
into
utter
Barreness
;
yet
by
Discoveries
which
have
been
made
since
,
it
appears
that
the
heats
and
droughts
of
the
Day
are
so
allay'd
by
the
constant
Breezes
and
Rains
of
the
Night
,
that
they
are
the
most
fertil
parts
of
the
World
.
By
the
Annual
Course
of
the
Sun
,
which
carries
it
about
from
North
to
South
,
and
so
round
again
,
it
disperseth
its
vivisick
Rays
over
all
,
restores
yearly
all
the
Powers
of
Nature
,
makes
all
People
amends
for
its
late
distance
from
them
,
and
takes
its
Circuit
so
,
that
one
Sun
serves
all
Climates
,
and
answers
the
Necessities
of
all
the
World
.
'T
is
true
,
some
places
are
much
more
remote
from
the
Sun
than
others
are
,
as
those
extreme
parts
of
the
Earth
call'd
,
The
Northern
and
Southern
Poles
.
But
then
it
is
to
be
consider'd
,
that
the
Fruits
and
Animals
of
those
Countreys
are
such
as
do
not
require
so
great
degrees
of
external
Heat
.
And
besides
,
there
are
other
Stars
which
cast
in
those
parts
a
more
proper
,
kindly
,
and
(
if
I
may
so
speak
)
connatural
Influence
;
especially
the
Moon
,
of
which
Luminary
it
is
observable
,
that
it
is
the
Sun's
Deputy
,
to
supply
its
Room
in
its
absence
;
and
as
the
Moon
moves
further
towards
the
North
and
South
than
the
Sun
ever
does
,
so
is
it
fullest
of
Light
,
and
consequently
of
enliveing
Influences
,
when
the
Sun
is
at
the
greatest
distance
from
it
towards
the
one
part
or
the
other
;
so
that
there
is
the
most
benefit
by
the
Moon
in
those
Regions
,
and
at
those
Seasons
of
the
Year
,
when
and
where
the
Sun
is
most
wanting
.
All
which
shews
,
that
there
is
a
most
wise
and
beneficent
Being
over
all
,
who
formed
the
Substances
of
those
glorious
Luminaries
,
and
directed
all
their
Course
as
he
foresaw
would
be
best
for
the
World
;
because
it
is
impossible
to
conceive
rationally
how
Creatures
utterly
void
of
Reason
and
Sense
,
(
as
the
Sun
and
Moon
are
)
cou'd
,
without
the
directions
of
Divine
Reason
,
and
without
the
appointment
of
a
Divine
Will
,
pitch
upon
such
regular
and
proper
Motions
,
that
if
they
had
had
the
highest
Reason
of
their
own
,
they
could
not
have
determined
upon
better
Courses
for
the
service
and
good
of
the
Universe
.
To
descend
now
a
little
lower
;
every
one
perceives
how
useful
that
thin
Medium
is
between
Heaven
and
Earth
,
which
we
call
the
Air
;
how
it
transmits
the
Light
of
Heaven
to
us
;
how
it
delights
our
Ears
with
many
Natural
and
Artificial
Undulations
;
how
it
helps
us
with
Breath
;
how
it
supplies
us
with
the
seasonable
Advantages
of
Heat
and
Cold
,
of
Drought
and
Moisture
;
what
a
Vehicle
it
is
for
vast
variety
of
useful
Creatures
;
and
how
it
openeth
its
Treasures
to
make
the
whole
Earth
communicate
of
its
Plenty
:
And
what
but
a
Divine
Mind
,
and
an
Omnipotent
Hand
,
could
have
made
this
Medium
of
such
a
necessary
and
fit
Contexture
,
as
to
answer
all
these
Purposes
?
Could
Fortune
and
Atoms
contrive
to
breathe
into
the
Nostrils
of
every
Animal
such
a
common
breath
of
Life
?
Could
they
make
it
fluid
,
to
assist
the
flight
of
every
Fowl
,
and
to
suit
with
every
Vibration
of
its
Wings
?
Could
they
store
it
with
Insects
for
every
Bat
and
Swallow
to
live
on
?
Could
they
give
it
an
agreeable
thickness
to
refract
the
Light
,
and
by
those
Refractions
to
bring
all
Forms
,
Shapes
,
and
Colours
to
the
Eye
in
their
proper
Idea's
?
Could
they
provide
Winds
to
keep
it
from
Stagnation
,
and
Frosts
and
Snows
,
Lightnings
and
Thunders
,
to
carry
off
those
Impurities
which
would
prove
very
prejudicial
to
our
Lives
?
Could
they
impregnate
it
with
Nitrous
Particles
,
to
make
the
Blood
in
an
Animals
Lungs
the
more
Spirituous
?
Could
they
direct
it
to
warm
and
irrigate
the
whole
Earth
,
like
the
Mist
which
Moses
says
went
up
from
the
earth
in
the
beginning
,
and
watered
the
whole
face
of
the
ground
?
Gen.
6.
2.
Is
it
reasonable
to
imagine
,
that
stupid
Matter
,
and
the
undirected
Motion
of
diminutive
Particles
,
could
contrive
or
do
all
these
wise
and
good
things
,
without
the
guidance
of
a
super-intending
Power
,
that
gave
every
thing
a
Law
?
This
were
to
make
senseless
Matter
and
Motion
capable
and
conscious
of
such
Philosophy
as
the
wisest
Philosophers
have
stood
astonisht
at
in
all
Ages
.
To
go
on
:
They
that
go
down
to
the
sea
in
ships
,
and
occupy
their
business
in
great
waters
,
these
men
(
saith
the
Psalmist
)
see
the
works
of
the
Lord
,
and
his
wonders
in
the
deep
,
Psalm
107.
23
,
24.
How
wantonly
soever
some
conceited
Men
talk
of
Atoms
falling
by
Chance
into
Pebbles
and
Sands
,
it
seems
prodigiously
strange
they
should
believe
the
whole
Ocean
also
to
have
been
made
by
an
accidental
Composition
of
them
.
An
Element
of
such
vast
extent
and
depths
,
and
so
aptly
contriv'd
for
great
ends
and
uses
,
that
one
would
think
whoever
has
but
heard
of
a
God
,
would
presently
conclude
it
to
have
been
form'd
by
Divine
Art
and
Counsel
:
For
what
could
it
be
but
Wisdom
that
made
it
a
sluid
,
liquid
Heap
,
to
serve
for
Navigation
and
Traffick
into
all
parts
of
the
World
,
and
for
those
innumerable
Creeping
things
to
move
in
,
which
the
Psalmist
speaks
of
,
both
small
and
great
Beasts
,
Psalm
104.
25
?
What
could
it
be
but
Wisdom
that
proportioned
out
such
determinate
quantities
of
Water
,
so
great
as
to
supply
all
the
Necessities
of
Creatures
;
not
greater
to
drown
them
?
What
could
it
be
but
Wisdom
that
gathered
that
lighter
Element
into
Cavities
,
which
by
the
Laws
of
its
own
Nature
overflows
every
dense
and
heavy
Substance
?
What
could
it
be
but
Wisdom
that
barricado'd
up
the
Sea
every
where
with
rising
Shores
,
Rocks
,
and
Hills
,
which
seem
to
tell
the
proudest
Waves
in
God's
own
Language
,
Hitherto
shall
ye
come
,
and
no
further
?
What
could
it
be
but
Wisdom
that
appointed
those
reciprocal
Motions
,
the
Ebbings
and
Flowings
of
the
Sea
,
to
preserve
the
Waters
from
those
Corruptions
and
Stenches
to
which
the
great
heat
of
the
Sun
would
otherwise
make
them
subject
;
as
we
see
in
standing
Ditches
,
Pools
,
and
Lakes
?
What
could
it
be
but
Wisdom
that
seasoned
the
whole
Ocean
with
Salt
,
to
keep
even
those
Profundities
from
putrifying
which
are
not
so
violently
tossed
to
and
fro
,
as
the
Surface
is
by
the
influence
of
the
Moon
,
especially
at
the
Change
and
Full
?
What
could
it
be
but
Wisdom
that
ordered
the
proportions
of
Saltness
so
,
that
it
is
every
where
distributed
according
to
the
Necessities
of
the
Place
and
Climate
,
in
more
degrees
towards
the
Sea's
Bottom
,
where
there
is
less
of
Motion
,
and
in
more
scanty
Measures
towards
the
Poles
,
where
there
is
less
of
Heat
?
What
could
it
be
but
Wisdom
that
took
care
that
notwithstanding
these
saliue
Mixtures
which
are
so
necessary
and
useful
there
,
the
Ocean
should
be
both
the
Original
and
Receptacle
of
those
fresh
Waters
,
which
are
as
necessary
and
useful
at
Land
?
What
could
it
be
but
Wisdom
that
provided
that
some
of
the
Salt
Element
should
be
freshened
in
the
Air
,
thence
to
fall
down
upon
the
Ground
in
gentle
cherishing
Showers
;
and
abundance
more
to
be
sweetned
in
the
Veins
of
Hills
,
which
serve
to
percolate
and
strein
the
Waters
in
their
way
through
variety
of
Sands
and
Earths
,
towards
innumera●le
Fountains
,
and
this
with
such
accuracy
,
that
no
Art
of
Man
can
so
effectually
take
away
all
that
Bracki●hness
by
any
Filtres
or
Distillations
?
And
(
now
we
are
come
upon
firm
Land
)
let
us
consider
,
what
could
it
be
but
Wisdom
that
prepar'd
those
secret
Veins
in
the
Earth
,
through
which
the
Waters
of
the
Seas
ascend
to
the
Tops
of
Mountains
;
thence
fall
down
in
crystal
Streams
,
to
fertilize
Valleys
,
and
to
afford
salutary
Drinks
for
Men
and
Beasts
;
and
at
last
,
after
all
their
uses
and
ends
answer'd
,
return
to
the
Sea
again
,
in
a
regular
course
of
Circulation
,
like
the
Circulation
of
Blood
in
sensitive
Creatures
,
which
supports
Life
,
and
recruits
all
Vital
and
Animal
Spirits
?
Certainly
that
Man
must
have
a
Mind
and
Forehead
as
hard
as
a
Rock
of
Adamant
,
that
can
have
the
confidence
to
ascribe
all
this
wise
and
wonderful
Oeconomy
which
hath
been
all
along
,
to
nothing
but
Fortune
and
Chance
,
or
to
the
accidental
Motion
of
unthinking
,
irrational
,
and
ungovern'd
Matter
.
And
yet
this
one
thing
more
is
very
is
that
ho●
Quarter
of
the
World
America
,
divided
by
a
continued
Ledge
of
Mountains
,
which
run
out
from
South
to
North
,
and
yield
on
each
side
towards
the
East
and
West
,
abundance
of
great
Fountains
and
Rivers
.
In
like
manner
is
Africa
divided
by
Atlas
and
the
Mountains
of
the
Moon
,
out
of
which
on
each
side
great
Rivers
spring
:
And
whereas
at
certain
times
of
the
Years
,
the
Winds
in
those
parts
throw
great
store
of
Moisiure
from
the
Seas
upon
those
Mountains
,
hence
in
all
lieklyhood
it
is
,
that
the
Rivers
overflow
Africa
at
certain
Seasons
,
as
Nilus
does
the
Land
of
Aegypt
.
After
the
same
rate
is
Asia
divided
from
the
Pamphylian
Coasts
to
the
extreme
parts
of
India
,
by
Taurus
,
Imaus
,
Caucasus
,
and
other
Mountains
,
which
run
out
by
divers
Branches
about
into
all
parts
,
whence
innumerable
famous
Rivers
run
for
a
long
Tract
of
Miles
,
into
Countries
that
need
them
.
In
Europe
there
are
the
Pyrenean
by
Spain
,
the
Apennine
in
Italy
,
and
the
Alps
by
France
,
which
extend
their
Arms
through
several
Nations
,
and
cast
out
vast
Streams
of
Water
,
that
run
far
and
wide
where
they
are
most
useful
and
necessary
.
And
,
to
conclude
the
Observation
,
if
any
Man
(
says
he
)
will
examine
Islands
,
and
the
lesser
parts
of
the
Earth
,
he
will
find
,
that
the
Land
in
every
part
is
highest
about
the
middle
of
the
Country
,
so
that
the
neighbouring
Plains
and
Valleys
are
liberally
supplied
by
beneficial
Currents
.
And
what
more
pregnant
Instances
can
any
considerate
Man
desire
to
convince
him
of
the
Existence
of
a
most
wise
and
provident
God
?
Whereas
Chance
doth
evermore
come
short
of
Art
,
as
Art
it self
comes
short
of
Nature
;
these
things
in
Nature
are
so
far
beyond
all
,
that
it
is
impossible
with
any
Colour
of
Reason
,
to
think
they
proceed
from
a
Cause
that
never
understood
or
intended
to
do
good
;
or
to
impute
them
to
any
thing
but
Divine
Art
,
Counsel
,
and
Contrivance
.
I
have
taken
notice
of
these
things
the
rather
,
because
the
Barrenness
of
Hills
hath
been
objected
against
the
Doctrine
of
a
Providence
,
which
(
if
the
thing
suppos'd
were
in
Fact
true
)
would
be
a
very
poor
Argument
,
because
the
Utilities
already
mention'd
,
abundantly
compensate
for
the
supposed
Sterility
.
But
after
all
,
the
Supposition
it self
cannot
hold
:
For
the
mountainous
parts
of
the
Earth
are
in
divers
accounts
as
necessary
as
the
richest
Soils
;
and
perhaps
would
be
found
as
advantageous
,
if
Art
and
Industry
were
employed
to
make
Experiments
.
I
do
not
speak
only
in
reference
to
Culture
,
but
moreover
in
respect
of
those
latent
Treasures
,
Quarries
,
Minerals
,
Metals
,
Gemms
,
and
the
like
;
which
have
occasion'd
that
Notion
among
some
Naturalists
,
That
the
more
ungrateful
any
Country
is
on
the
Surface
,
the
richer
are
its
Bowels
;
which
is
still
an
Argument
of
the
Existence
of
a
most
wise
Being
,
that
made
Mankind
not
to
stand
still
a
staring
about
the
World
,
but
some
way
or
other
to
take
Pains
in
it
.
As
for
the
other
parts
of
the
Earth
,
the
Utilities
of
them
are
so
various
and
manifest
,
that
notwithstanding
the
most
comfortable
Notions
we
have
of
a
better
World
,
few
People
are
very
willing
to
leave
this
.
We
see
how
the
Creatures
about
us
serve
to
good
ends
,
and
how
serviceable
they
are
in
their
Tendencies
and
Effects
.
Herbs
,
Fruits
,
Animals
,
all
are
useful
,
as
for
the
Beauty
and
Preservation
of
this
inferiour
World
,
so
for
the
Good
of
Man
,
the
noblest
part
of
it
.
Some
things
serve
for
our
Food
,
and
some
for
our
Cloathing
;
some
for
Nutriment
,
and
some
for
Medicinal
Operations
;
some
for
our
Employments
and
Labours
,
and
some
for
our
Ease
;
some
for
our
Necessities
,
and
some
for
our
more
comfortable
Subsistence
;
some
to
gratifie
our
Senses
,
and
some
to
exercise
our
Reason
;
some
which
minister
to
our
Convenience
,
and
some
which
even
humour
us
in
our
Pleasures
and
Diversions
.
Now
all
this
shews
,
that
there
is
a
most
wise
and
benign
Agent
which
presideth
over
all
,
and
directeth
every
thing
for
Good
;
because
Creatures
which
are
void
of
Rational
Faculties
cannot
be
supposed
to
operate
of
their
own
choice
,
according
to
the
Laws
of
Reason
and
Goodness
,
nor
to
intend
,
or
design
,
or
understand
Ends
;
which
yet
they
seem
to
prosecute
so
effectually
,
as
if
they
had
Reason
and
Goodness
of
their
own
to
guide
them
.
And
therefore
it
is
most
reasonable
to
grant
,
that
there
is
a
superiour
intelligent
Being
,
who
formed
and
intended
them
for
their
several
Uses
,
and
preserves
their
Power
so
that
they
may
answer
the
Uses
they
were
made
for
.
'T
is
true
,
there
may
be
many
things
in
the
World
whose
uses
we
are
as
yet
very
ignorant
of
:
But
it
will
not
thence
follow
that
they
are
superfluous
,
and
to
no
good
purpose
at
all
:
For
this
Ignorance
proceeds
either
from
want
of
Capacity
in
our
Understandings
,
which
cannot
open
all
the
Mysteries
,
nor
comprehend
all
the
Intrigues
of
Nature
at
once
;
or
else
from
want
of
due
Care
and
Diligence
in
making
enquiries
into
them
.
And
this
is
an
Argument
not
of
any
Defect
in
the
Contrivance
it self
,
nor
of
want
of
Forecast
and
Skill
in
the
Contriver
,
but
of
the
greatness
of
that
Art
and
Wisdom
,
which
thus
escapes
our
dull
and
narrow
Faculties
,
till
Time
and
Experience
helps
us
.
There
are
divers
Plants
,
which
in
former
Ages
have
been
esteem'd
noxious
,
and
of
ill
effect
,
and
yet
have
been
found
to
be
very
wholsom
and
kind
to
our
Natures
.
And
though
there
be
divers
Animals
which
are
abhorr'd
as
Venomous
,
and
which
Vulgar
People
think
might
be
well
spared
out
of
the
World
,
yet
we
must
not
think
but
that
they
were
design'd
and
fitted
for
good
Purposes
;
partly
to
take
off
those
Qualities
in
the
Air
and
Earth
,
which
would
be
prejudicial
to
the
Lives
of
Man
and
Beast
;
and
then
to
digest
those
Qualities
by
the
Chymistry
of
Nature
,
to
alter
them
so
,
that
in
the
end
they
prove
not
only
safe
but
vital
;
witness
the
Viper
,
out
of
which
the
skilful
Apothecary
can
prepare
as
well
a
pleasant
as
a
salutary
Cordial
.
Therefore
,
as
when
we
go
into
an
Artificers
Shop
,
and
observe
variety
of
Instruments
,
the
uses
whereof
we
do
not
understand
,
it
would
be
folly
to
imagine
,
that
those
Instruments
were
not
contrived
by
a
good
Artist
,
nor
were
intended
for
good
Ends
,
though
we
see
them
used
,
and
have
in
truth
nothing
to
say
,
but
that
we
our selves
are
unacquainted
with
the
Art
;
so
when
we
view
this
great
Shop
of
Nature
,
and
find
there
some
Creatures
,
whose
proper
and
particular
uses
we
do
not
presently
perceive
,
it
would
be
great
Weakness
to
conclude
thence
,
that
they
were
not
formed
by
a
wise
Hand
,
nor
serve
to
wise
Ends.
For
the
only
reason
why
their
special
Utilities
do
not
appear
,
is
because
our
own
Faculties
are
so
limited
,
and
our
Experience
so
short
,
that
we
do
not
understand
all
the
Methods
and
Arts
of
Nature
,
nor
every
Purpose
which
that
superintending
Being
aims
at
,
in
whose
Hand
Nature
is
,
and
in
subserviency
to
whose
Wisdom
Nature
operates
.
Rather
we
should
believe
that
nothing
is
in
vain
;
and
that
the
Divine
Purposes
are
fulfilled
,
though
we
do
not
discern
the
effect
in
every
Instance
:
For
the
great
Ends
to
which
many
parts
Having
thus
consider'd
the
usefulness
of
those
ends
,
which
the
things
here
about
us
are
subservient
for
,
let
us
in
the
next
place
observe
the
usefulness
of
their
Structure
in
order
to
those
ends
;
which
will
further
demonstrate
the
wonderful
Wisdom
of
God
above
all
the
Powers
of
senseless
Matter
and
blind
Fortune
.
And
here
to
describe
the
Fabrication
of
all
the
things
which
are
obvious
to
the
Eye
,
would
be
a
Task
in
vain
for
me
to
attempt
,
and
impossible
to
go
through
;
so
manifold
are
the
Works
of
God
,
and
so
hidden
is
the
Exquisiteness
and
Elegance
of
their
Contexture
.
It
may
therefore
suffice
to
instance
only
in
two
sorts
of
Creatures
;
Trees
and
Animals
;
some
Account
whereof
will
serve
as
a
short
Specimen
whereby
we
may
judge
a
little
of
the
admirable
Wisdom
of
the
Divine
Mind
,
that
hath
so
fitly
and
curiously
contrived
his
Creatures
for
their
respective
ends
.
1.
Now
the
immediate
Tendencies
of
Nature
in
every
Tree
are
two
fold
,
partly
for
the
sustenance
of
the
individual
Plant
,
and
partly
for
the
increase
of
its
Species
or
Kind
.
And
accordingly
the
Powers
and
Faculties
of
Nature
are
of
two
sorts
;
some
for
Nourishment
,
and
some
for
Semination
.
For
the
accomplishment
of
which
ends
,
it
cannot
but
affect
us
to
consider
how
artificially
the
Vegetative
Soul
works
,
as
if
it
were
endued
with
Reason
and
Policy
;
which
(
because
it
is
utterly
void
of
)
shews
,
that
there
is
an
Understanding
Being
over
it
,
which
doth
direct
and
govern
its
Operations
.
There
is
,
first
,
the
Original
Vehicle
of
Life
,
the
Root
,
protended
round
about
into
the
Bowels
of
the
Earth
,
that
through
a
Circle
of
innumerable
Strings
,
as
it
were
through
Meseraick
Vessels
,
it
may
suck
up
a
spirituous
Sap
into
an
umbelical
Receptacle
,
whence
Nature
doth
methodically
direct
a
Series
of
long
porous
Fibres
all
along
the
Trunk
to
each
Arm
and
Twig
,
to
each
Joynt
and
Bud.
Now
the
Use
and
Office
of
these
Formations
is
discernible
by
their
Effects
,
though
they
be
hidden
and
fine
in
their
Contexture
,
and
mysterious
as
to
the
manner
of
their
Operations
.
For
,
as
in
the
radical
Parts
,
Nature
draws
and
receives
its
proper
Nourishment
,
so
by
these
it
conveys
and
distributes
it
into
all
places
,
digesting
it
still
in
the
way
,
the
grossest
Matter
into
Wood
,
the
siner
Particles
into
Leaves
,
and
the
more
spirituous
into
Blossoms
:
And
(
as
if
Nature
studiously
and
designedly
provided
not
only
for
Necessaries
,
but
against
Accidents
also
)
for
the
more
effectual
distribution
of
its
Bounty
,
the
Tree
is
cloath'd
with
a
firm
outward
Bark
,
to
defend
its
Life
from
extremities
of
Weather
,
and
with
a
soft
Rind
within
,
to
facilitate
the
ascent
of
the
tender
Juice
.
These
Provisions
being
made
for
the
preservation
and
growth
of
the
Tree
,
the
Seeds
,
which
serve
for
the
increase
of
its
Species
,
follow
.
And
these
,
for
their
greater
safety
,
are
accurately
inclosed
,
some
in
a
Vinous
Liquor
,
others
in
a
tough
Membrane
,
others
in
a
spungy
Husk
,
others
in
a
hard
Shell
,
others
in
a
pulpy
Substance
,
according
to
the
quality
of
the
Vegetable
,
whether
it
be
better
or
worse
,
as
the
condition
of
the
Seed
is
,
whether
hardy
or
tender
,
and
as
the
Weather
may
prove
,
either
severe
or
temperate
;
and
as
the
Season
is
to
be
for
the
Maturity
of
the
Fruit
,
whether
Summer
or
Autumn
,
Nature
seems
in
all
its
Operations
to
foresee
to
and
forecast
,
and
to
consult
,
and
to
provide
very
carefully
for
the
best
;
and
yet
it
is
a
thing
without
any
Understanding
of
its
own
;
it
moves
with
no
more
Deliberation
or
Thought
than
the
Tide
does
.
This
is
a
plain
Argument
that
there
is
an
intelligent
Agent
over
it
,
that
first
created
it
with
its
enlivening
and
forming
Powers
,
and
doth
continually
use
it
as
an
Instrument
in
his
Hand
,
to
act
according
to
the
directions
of
his
incomprehensible
Wisdom
;
because
otherwise
't
were
unconceivable
how
an
irrational
Principle
could
of
it self
design
beneficial
ends
;
how
it
could
project
an
artificial
Method
to
bring
those
Ends
about
;
how
it
could
make
choice
of
suitable
and
proper
means
;
how
it
could
sit
and
connect
all
those
means
together
so
,
that
one
thing
serves
in
order
to
another
,
to
assist
and
promote
its
Operations
;
and
all
of
them
to
be
so
critically
and
accurately
serviceable
in
order
to
the
main
end
.
These
wonderful
Contrivances
speak
Council
and
Art
in
the
highest
degree
,
and
therefore
impossible
to
belong
to
senseless
and
undeliberating
Matter
,
which
is
utterly
uncapable
of
knowing
both
how
to
aim
at
useful
purposes
,
and
how
to
frame
or
order
any
thing
of
it self
,
after
an
useful
manner
;
but
goes
on
necessarily
in
a
dark
Road
,
as
it
is
conducted
,
manag'd
,
and
directed
by
a
most
wise
Being
,
that
is
over
it
,
and
commands
it
by
a
perpetual
Law
.
2.
To
Creatures
indued
with
Life
only
,
as
Trees
and
other
Plants
are
,
the
next
in
Dignity
of
Nature
are
Animals
,
or
Creatures
indued
with
Life
and
Sense
too
.
Now
in
them
,
the
only
tendency
of
Nature
which
is
proper
for
me
to
take
notice
of
here
,
is
their
own
preservation
.
In
order
whereunto
these
Three
things
are
necessary
.
1.
A
constant
supply
of
Nourishment
within
.
2.
A
distinct
perception
of
all
outward
Objects
,
that
are
either
agreeable
,
or
injurious
to
Nature
.
3.
A
due
perfection
and
fitness
in
the
Structure
of
the
whole
Body
.
And
if
we
would
consider
with
uncaptivated
Minds
,
the
stupendious
contrivances
which
are
in
the
Fabrick
of
every
sensitive
Creature
,
and
especially
in
the
frame
of
our
own
Bodies
,
in
order
to
the
preservation
of
Nature
,
we
should
not
need
any
plainer
Evidences
of
a
Deity
,
than
those
we
carry
continually
about
us
.
It
is
commonly
noted
of
Galen
,
that
renowned
Physician
among
the
Old
Pagans
,
That
though
he
was
no
great
Friend
to
the
Religion
of
those
times
,
yet
he
was
throughly
convinced
that
there
is
a
God
,
and
that
God
is
a
Being
of
absolute
Goodness
,
of
unsearchable
Wisdom
,
and
of
insuperable
Power
.
Which
hearty
acknowledgment
he
was
led
unto
by
observing
the
useful
Frame
and
Disposition
of
the
World
;
and
particularly
the
great
usefulness
of
the
parts
of
Animals
:
On
which
Subject
he
wrote
those
excellent
Books
of
his
,
which
are
so
deservedly
celebrated
.
Therefore
since
Contemplations
of
this
kind
tend
to
such
Divine
Purposes
,
I
hope
I
shall
not
be
thought
to
go
out
of
my
Profession
,
if
I
take
the
cursory
view
of
the
Structure
of
humane
Bodies
,
in
reference
to
those
Three
things
,
Nutrition
,
Perception
and
Organization
,
which
so
necessarily
and
appositely
tend
to
the
preservation
of
each
Individual
.
Scepticks
have
been
ever
puzled
,
how
from
their
own
odd
Principles
to
give
the
least
tolerable
account
of
the
formation
of
an
Animal
;
so
various
are
its
Parts
,
and
all
so
admirable
for
their
Contexture
,
Position
,
Figure
,
Shape
and
peculiar
Offices
,
that
indeed
it
would
be
ridiculous
to
attempt
a
Solution
of
the
whole
Structure
from
the
improvident
strokes
of
rude
,
stupid
,
and
undirected
Matter
.
To
instance
,
1.
First
in
those
Parts
which
serve
for
Nutrition
,
every
one
hath
a
Mouth
ready
prepared
to
receive
his
Food
;
a
Palate
to
distinguish
what
is
most
agreeable
;
Teeth
to
cut
and
chew
that
which
is
solid
;
Salival
Vessels
to
assist
the
maceration
of
that
which
is
dry
;
Muscles
at
the
Roots
of
the
Tongue
,
to
precipate
the
Food
when
throughly
broken
and
commixt
;
a
soft
Tube
,
or
Gullet
made
up
of
divers
Coats
,
and
variety
of
Fibres
to
convey
it
down
;
and
a
capacious
Stomach
to
ferment
,
concoct
and
digest
it
into
sluent
Chyle
.
To
keep
the
Aliment
from
running
out
of
its
Elaboratory
before
due
Concoction
,
the
lower
Orisice
of
the
Stomach
is
provided
with
a
Circle
of
Fibres
,
which
they
call
a
Sphincter
to
knit
it
up
a
little
,
till
sufficient
Fermentation
transmits
the
Chyle
by
a
gentle
ascent
into
the
Bowels
.
To
help
Nature
in
its
chymical
Operations
,
the
Heart
is
placed
above
the
Stomach
,
the
Pancreas
below
,
the
Liver
on
the
Right-Side
,
the
Spleen
on
the
Left
;
all
to
promote
Digestion
and
Expulsion
,
by
joynt
Ministrations
of
Heat
from
all
Parts
round
about
,
and
by
a
particular
Ministration
of
an
acid
Humour
(
as
some
conceive
)
from
the
Spleen
.
Then
for
the
Diffusion
of
the
And
now
considering
the
admirable
usefulness
of
all
those
Parts
which
serve
to
these
vital
Purposes
,
I
would
ask
any
reasonable
Person
,
Whether
meer
Chance
,
or
blind
Matter
,
or
any
thing
else
without
the
Skill
and
Providence
of
a
most
wise
Being
,
could
contrive
such
artificial
and
wonderful
Methods
,
Conveyances
,
Instruments
,
and
Vessels
of
such
various
Sorts
;
and
all
so
curiously
Formed
,
so
orderly
Disposed
,
and
so
exquisitely
Connected
and
Fitted
,
to
bring
about
such
necessary
and
excellent
Ends
?
If
it
be
said
,
That
all
these
things
are
done
by
Common
,
Animal
Nature
;
't
is
easily
answered
,
That
Nature
,
of
its
self
,
is
without
all
Understanding
,
utterly
uncapable
of
Forecast
,
or
Cogitation
;
and
therefore
shews
that
there
is
an
intelligent
Being
over
it
,
that
erected
and
ordered
the
business
of
Nutrition
,
which
common
Nature
never
knew
either
how
to
perfect
and
finish
,
or
how
to
begin
;
nor
indeed
doth
humane
Reason
it self
help
to
carry
it
on
.
As
for
instance
;
A
Man
deliberates
indeed
what
he
shall
eat
,
and
what
he
shall
drink
;
for
these
are
Objects
which
fall
under
Consultation
,
or
,
at
least
,
Fancy
.
But
when
once
his
Nutriment
is
cast
down
into
the
Stomach
,
there
is
an
end
of
all
deliberation
,
as
to
the
manner
of
Digestion
,
and
of
turning
the
digested
Matter
into
Blood
and
Spirits
.
In
the
whole
Oeconomy
of
this
Affair
,
Reason
,
hath
not
the
least
Hand
;
nor
did
any
Man
ever
yet
consider
how
he
should
convert
his
Food
into
Chyle
,
or
convey
it
from
the
Stomach
to
the
Mesentery
;
or
how
he
should
there
separate
it
,
and
so
carry
it
to
the
Heart
.
The
greatest
Politician
in
the
World
never
yet
thought
of
managing
this
Intrigue
.
Nature
indeed
does
the
thing
to
his
Hand
:
But
because
that
Principle
of
Life
,
which
we
call
Nature
,
is
utterly
void
of
all
Policy
and
Thought
,
we
must
rationally
conclude
that
there
is
a
Being
of
excellent
Knowledge
and
Wisdom
(
that
is
,
a
Deity
)
which
hath
contrived
these
Operations
for
Nature
,
and
hath
directed
and
fixt
the
Methods
of
them
.
If
it
be
said
again
that
Nature
operates
thus
in
a
Mechanical
way
,
by
forcing
and
thrusting
on
the
Chyle
and
Blood
,
like
the
Art
and
Method
used
in
Water-works
;
it
may
be
very
reasonably
demanded
,
Who
invented
this
Art
for
Nature
?
Who
at
first
put
that
unintelligent
and
blind
thing
upon
it
?
And
what
Hand
prepared
that
stupendious
Course
and
Instruments
it
was
to
use
,
in
order
to
the
Animal's
Nutrition
?
Nay
,
who
contrived
the
Animal
it self
,
and
designed
the
Nourishment
of
it
?
Or
,
if
these
Questions
be
not
enough
,
we
may
very
well
ask
the
great
Pretenders
to
Reason
one
more
;
viz.
How
the
Circulation
of
the
Blood
,
which
is
so
Demonstrable
is
so
constantly
performed
,
and
so
quickly
finish'd
in
its
periodical
Course
?
For
here
the
greatest
Artists
are
divided
2.
Having
thus
observed
the
First
thing
which
tends
to
the
preservation
of
that
Nature
which
is
common
to
Man
and
Beast
,
the
work
of
Nutrition
that
is
performed
in
the
Bowels
:
Let
us
in
the
next
place
consider
briefly
the
Second
thing
,
or
the
Business
of
Sensation
that
is
performed
in
the
Head
;
both
inwardly
in
the
Fancy
,
and
outwardly
by
the
Instruments
of
Sensation
,
as
the
Eye
,
the
Ear
,
and
the
like
,
which
convey
to
the
Fancy
all
sensible
Objects
from
abroad
.
And
here
I
must
not
be
so
vain
as
to
pretend
to
give
a
distinct
,
accurate
,
and
full
account
of
all
the
operations
of
Nature
,
and
of
its
hidden
means
,
and
manner
of
Working
.
No
,
it
is
enough
for
one
of
my
Profession
to
take
such
a
summary
notice
of
those
things
which
serve
for
Sensation
,
as
may
satisfie
any
reasonable
Person
,
that
the
whole
Work
of
Sensation
argues
wonderful
Wisdom
and
Contrivance
;
and
consequently
the
Existence
of
a
God
.
The
Fancy
then
is
the
highest
and
most
perfect
Faculty
of
the
Animal
Soul
(
as
the
Understanding
is
of
the
Rational
.
)
An
imagining
,
directing
Power
in
every
sensitive
Creature
,
carrying
in
its
Acts
some
faint
resemblances
of
humane
Reason
,
though
it
be
quite
destitute
of
it
,
and
much
inferiour
to
it
.
It
s
Seat
is
in
the
Brain
;
and
its
Uses
are
so
great
and
necessary
,
that
without
it
no
Animal
can
answer
the
Inclinations
and
Purposes
of
its
Nature
.
By
this
Faculty
the
Creature
receives
within
it
the
Idea's
,
and
Representations
of
exteriour
Objects
;
perceives
so
much
of
their
Qualities
as
exerts
its
Appetites
,
and
in
(
some
sort
,
after
an
obscure
,
imperfect
manner
,
and
in
an
unreflecting
way
)
judgeth
of
things
,
whether
they
be
Pleasant
or
Painful
,
Convenient
or
Disagreeable
,
Beneficial
or
Destructive
;
in
short
,
whether
they
be
for
its
Enjoyment
,
or
for
its
Hurt
.
And
according
as
those
Impressions
are
,
which
are
thus
made
upon
the
Fancy
,
so
does
the
Creature
act
;
either
craving
for
the
Object
,
or
declining
it
;
either
embracing
,
or
abhorring
;
either
pursuing
,
or
avoiding
it
;
and
either
gratified
with
the
Fruition
,
or
grieving
under
the
Pain
which
the
Object
affords
.
So
that
as
the
Heart
is
the
Spring
of
all
vital
Motion
;
so
is
the
Fancy
the
Spring
of
all
animal
Motions
,
both
inward
and
external
.
Now
,
Can
any
reasonable
Man
believe
,
that
this
so
useful
a
Faculty
came
accidentally
into
the
Soul
,
meerly
by
nonsensical
Combination
of
undesigning
Atoms
?
Does
it
not
rather
shew
,
that
the
Animal
was
endued
with
it
by
a
wise
Agent
,
that
constituted
and
aimed
at
its
Preservation
?
Especially
if
it
be
considered
,
that
as
it
is
a
distinguishing
Faculty
in
every
Individual
,
whereby
it
perceives
the
difference
between
what
is
Good
for
it
,
or
Injurious
to
it
;
so
in
every
Species
of
Animals
it
is
various
;
and
yet
.
notwithstanding
,
that
variety
works
in
every
one
of
the
same
kind
after
an
uniform
Manner
.
For
that
Object
which
is
delightful
to
one
sort
of
Animals
,
another
is
averse
to
;
and
whether
it
be
desired
or
refused
by
one
Individual
,
it
is
alike
desired
or
refused
by
all
of
the
same
Species
;
which
is
a
plain
Argument
that
it
was
not
Chance
,
but
Divine
Reason
which
formed
that
Internal
Sense
,
the
Fancy
.
In
the
next
place
,
let
us
take
some
(
though
it
be
but
a
transient
)
view
of
the
Instruments
,
which
are
assistant
and
ministerial
to
transmit
Impressions
from
without
,
to
that
Organ
of
the
Soul
,
where
this
distinguishing
Power
,
the
Fancy
is
plac'd
.
Those
Instruments
are
of
two
sorts
,
Nerves
and
Spirits
.
The
Nerves
or
Sinews
resemble
so
many
hollow
,
winding
Pipes
,
thro'
which
all
Idea's
and
Notions
of
things
abroad
are
convey'd
to
the
Sense
within
.
The
original
Complication
and
Bed
of
the
Nerves
is
in
the
interiour
Fabrick
of
the
Brain
,
dividing
there
that
soft
,
artificial
Structure
of
Nature
into
divers
Cells
or
Apartments
,
whence
the
great
Branches
of
those
Instruments
of
Sensation
are
extended
outwardly
thro'
the
Head
by
Pairs
.
That
in
each
Ear
serves
to
open
a
Passage
to
the
Fancy
for
all
sorts
of
Sounds
,
according
to
the
various
Motions
and
Modifications
of
the
Air.
That
Nerve
in
each
Eye
serves
to
let
in
the
Idea's
and
Shapes
of
all
visible
Objects
.
Those
which
extend
toward
the
lower
parts
of
the
Face
,
are
to
admit
all
kinds
of
Smells
,
and
by
variety
of
Ramifications
,
to
govern
the
Taste
,
to
move
the
Tongue
in
all
its
Vibrations
,
to
assist
the
Lips
,
the
Jaw
,
and
all
the
Organs
there
,
which
help
towards
Nutrition
.
Others
Divarications
are
into
the
Lungs
and
Wind-pipe
,
to
preserve
Respiration
,
to
modulate
the
Voice
,
and
to
serve
for
the
Ejection
of
whatsoever
is
offensive
to
that
sensible
Fabricature
.
Others
strike
down
into
the
Stomach
and
Heart
,
to
promote
all
Motions
and
Operations
there
.
Others
run
lower
,
to
be
serviceable
to
the
Bowels
and
Mesentery
,
that
they
may
discharge
their
Functions
.
Others
to
the
Liver
,
to
the
Reins
,
and
to
all
the
parts
in
their
Neighbourhood
.
And
others
down
the
Neck
to
the
exteriour
parts
of
the
Body
,
so
that
by
innumerable
streight
,
circular
,
and
oblique
Branches
,
all
over
the
Body
,
to
the
very
Soul
of
the
Foot
;
they
are
insinuated
into
all
the
Muscular
Formations
,
which
serve
to
move
every
Limb
,
Member
,
Joynt
,
and
Particle
.
And
yet
all
this
wonderful
Plexure
of
Nerves
would
be
of
no
real
use
,
without
the
help
of
active
,
lively
Spirits
to
invigorate
all
.
And
for
the
Extraction
of
these
out
of
the
Blood
,
provident
Nature
hath
prepar'd
(
tho'
not
by
any
Providence
of
its
own
)
peculiar
Elaboratories
in
the
Brain
.
As
those
Spirits
which
serve
directly
for
the
Ends
and
Uses
of
Life
(
and
are
therefore
call'd
Vital
)
are
produced
in
the
Region
below
;
so
are
those
Spirits
which
serve
for
Sense
and
Motion
,
(
and
are
therefore
call'd
Animal
Spirits
)
chymically
prepar'd
in
that
Supreme
Region
,
which
is
the
Seat
of
Sensation
,
the
great
Organ
and
Original
of
all
those
Motions
which
are
in
the
several
parts
of
the
Body
.
There
those
Ministers
of
Nature
are
continually
imployed
in
their
various
Ranks
and
Functions
;
nay
in
their
several
Cells
too
,
that
they
may
not
disturb
or
interfere
with
one
another
in
their
respective
Operations
:
And
there
,
like
Centinels
about
a
Garison
,
they
are
upon
the
Watch
,
to
give
the
Fancy
notice
from
their
several
Divisions
and
Districts
,
of
whatever
may
prove
either
grateful
or
offensive
to
Nature
.
Those
in
the
Optick
Tubes
in
the
Eyes
,
convey
all
lucid
Idea's
to
the
Fancy
:
Those
in
the
Hollow
,
and
about
the
Drum
of
the
Ear
,
all
sorts
of
Sounds
:
Those
in
the
Palate
and
Nostrils
,
every
Taste
and
Odour
;
and
those
dispersed
about
in
Nerves
and
Fibres
over
all
the
Body
serve
to
convey
the
Sense
of
all
Pain
,
or
Pleasure
;
besides
the
manifold
,
stupendendious
,
and
unaccountable
Office
▪
they
do
,
both
for
the
exterior
parts
,
in
order
to
all
Muscular
,
and
local
Motion
;
and
for
all
the
inward
Vessels
,
in
order
to
vitality
.
And
here
I
cannot
well
omit
what
an
inquisitive
Author
hath
observed
,
And
to
confirm
this
yet
further
,
it
will
not
be
amiss
to
consider
transiently
the
wonderful
Art
of
Nature
in
contriving
the
first
principal
Instruments
of
Nutrition
and
Sensation
both
.
All
we
see
depends
upon
Nourishment
;
and
that
is
sought
for
by
those
Cravings
in
the
Stomach
which
we
call
Hunger
and
Thirst
.
Now
here
lyeth
a
Mystery
,
how
we
come
to
be
sensible
of
these
great
Wants
below
?
The
immediate
Causes
of
Appetite
are
allowed
to
be
in
the
Stomach
it self
;
and
suppose
it
to
proceed
from
an
Acid
Humour
there
,
which
agitates
and
frets
the
Fibres
upon
Emptiness
,
yet
the
Enquiry
is
,
How
the
Head
comes
to
be
sensible
of
these
Cravings
?
Or
,
How
and
by
what
means
it
is
that
the
Fancy
in
the
Brain
is
affected
with
these
Cravings
in
the
Stomach
,
so
that
we
feel
and
know
the
Necessities
of
Nature
,
which
must
be
answer'd
,
or
else
the
whole
Fabrick
will
fall
to
the
Ground
?
Why
,
the
true
Account
is
this
;
That
there
are
immediate
Instruments
between
the
Stomach
and
the
Brain
,
which
convey
to
the
Fancy
the
Sense
of
those
Necessities
which
are
below
;
I
mean
little
Nerves
,
or
porous
Strings
,
which
,
(
by
the
help
of
Animal
Spirits
within
them
)
move
the
Fancy
above
,
as
they
themselves
are
moved
by
the
Vellications
or
Twitchings
of
the
Fibres
beneath
.
On
these
poor
Instruments
the
whole
Being
and
Welfare
of
every
Sensitive
Creature
doth
originally
depend
;
and
so
I
would
ask
any
Rational
Creature
,
Whether
the
Formation
of
those
Instruments
in
every
Animal
,
could
be
the
effect
of
blind
Chance
,
or
is
not
rather
an
Argument
of
the
most
wonderful
Reason
and
Wisdom
,
(
that
is
,
a
Deity
)
directing
and
governing
the
Works
of
Nature
after
such
a
stupendious
manner
,
and
to
such
providential
Ends
and
Purposes
,
for
the
preservation
of
every
Animal's
Nature
?
3.
And
this
leads
me
to
consider
now
the
Third
thing
which
tendeth
thereunto
,
and
exposeth
to
our
View
the
great
Wisdom
and
Contrivances
of
a
God
;
namely
the
due
perfection
and
Fitness
which
is
in
the
Structure
of
a
Sensitive
Creature
's
Body
,
I
mean
still
in
order
to
its
own
Preservation
,
or
to
the
Support
of
the
Individual
.
And
here
it
passeth
my
little
Skill
,
and
perhaps
the
greatest
Skill
of
all
the
most
inquisitive
Men
upon
Earth
,
to
give
you
a
distinct
particular
View
of
every
wise
Work
.
Therefore
it
will
be
enough
for
me
to
give
you
a
rough
Draught
,
an
imperfect
Specimen
and
Idea
.
And
,
to
speak
first
of
the
useful
,
perfect
,
and
fit
Fabrication
of
the
Head
,
that
great
Fort
of
Nature
,
which
is
provided
like
a
Citadel
on
high
,
for
the
defence
and
safety
of
all
the
other
Works
:
There
we
find
such
Excellence
in
the
Frame
,
such
Art
in
the
Contrivance
,
and
such
variety
of
Uses
throughout
the
whole
Building
,
as
plainly
shews
the
Hand
and
Wisdom
of
a
Divine
Architect
;
as
an
hairy
Scalp
,
to
keep
all
the
interiour
Parts
in
due
warmth
;
a
Skull
,
to
guard
them
from
violence
;
a
tough
Membrane
over
it
,
to
help
the
making
of
Reparation
for
acts
of
Battery
;
another
Membrane
they
call
the
Pia
Mater
,
within
,
to
Coat
the
Nerves
,
to
divide
the
Brain
into
Partitions
,
and
to
keep
the
volatile
Spirits
at
home
,
to
do
their
proper
Offices
for
Sense
,
Life
,
and
Motion
:
There
we
find
too
,
innumerable
Branches
of
Arteries
,
to
carry
Blood
all
over
for
the
Sustenance
of
every
Part
,
and
for
the
extracting
of
Spirits
;
as
many
Branches
of
Veins
also
,
to
carry
off
the
phlegmatick
Matter
left
,
that
it
may
be
invigorated
anew
;
Glandules
,
like
so
many
Spunges
,
to
drink
up
superfluous
Moistures
,
and
to
cast
them
into
their
respective
Sinks
;
besides
an
intricate
Series
of
Nerves
,
which
I
spake
of
before
,
divaricated
round
about
,
and
laid
,
like
Pipes
,
in
their
proper
Cavities
,
to
help
Sensation
from
abroad
.
Of
these
,
if
we
take
some
notice
of
one
only
,
it
will
enable
us
to
conceive
something
the
better
of
the
artificial
Contrivance
of
the
rest
,
I
mean
the
Nerve
Optick
,
that
serves
to
convey
the
Species
of
all
visible
Objects
,
into
the
Brain
.
It
is
inserted
into
the
Bulb
of
the
Eye
a
little
side-ways
,
or
in
an
oblique
Posture
,
as
most
convenient
for
clear
Vision
.
Thence
it
spreads
it self
into
Ramifications
infinite
,
partly
into
those
various
Branches
which
assist
the
six
Muscles
of
the
Eye
,
that
it
may
move
six
several
ways
,
to
receive
Impressions
from
all
Objects
,
and
partly
into
a
vast
variety
of
Fibres
,
which
make
various
Coats
;
all
of
them
transparent
,
and
without
any
Tincture
(
outwardly
)
of
their
own
,
to
let
in
Light
and
Colours
in
their
proper
Idea's
,
that
Vision
may
be
the
more
distinct
and
clear
,
and
that
the
Fancy
may
not
be
deceived
.
The
exteriour
or
horny
Coat
is
made
of
a
Convex
Figure
,
to
admit
Rays
from
all
parts
round
about
.
In
the
second
or
Uveous
Coat
,
is
the
Pupil
,
commonly
called
the
Sight
of
the
Eye
;
a
round
and
narrow
part
,
provided
for
the
gathering
of
the
Rays
into
a
Concourse
;
and
about
this
Pupil
is
the
Iris
,
made
up
of
Ciliary
Processes
,
like
a
Circle
of
the
finest
Hairs
;
by
the
Motion
of
which
Fibres
,
the
Sight
of
the
Eye
is
sometimes
contracted
,
and
at
other
times
dilated
,
according
as
the
splendid
Object
is
near
or
remote
,
or
as
the
Splendor
it self
is
greater
or
lesser
.
Besides
these
,
is
that
they
stile
the
Retiform
Coat
(
because
it
resembles
the
most
curious
Net-work
)
next
to
the
Visionary
Nerve
,
somewhat
capacious
,
to
give
room
for
the
necessary
Proportions
of
the
Idea
;
and
of
a
dark
Colour
round
about
within
,
to
prevent
the
Reflexion
of
the
Light
:
And
within
these
various
Coats
are
various
Humours
,
which
serve
so
artificially
to
refract
all
the
incident
Rays
,
and
to
transmit
the
Species
of
every
visible
Object
to
the
Fancy
in
a
regular
Form
,
that
in
all
Ages
the
Structure
of
this
little
Member
,
the
Eye
,
hath
been
to
the
Admiration
and
Astonishment
of
the
best
Anatomists
.
Now
by
this
we
may
guess
at
the
wonderful
Structure
of
those
other
Instruments
,
which
serve
for
Sensation
in
the
Head
.
And
if
we
descend
lower
,
What
a
World
of
Wonders
do
we
meet
with
there
?
Were
I
to
instance
only
in
the
Contexture
of
the
Hand
,
't
were
enough
to
shew
the
Existence
of
a
God
.
How
useful
is
this
outward
Member
to
defend
the
Senses
,
and
to
preserve
the
very
Life
of
Man
;
it
being
employ'd
about
all
Works
,
and
exercising
all
Arts
that
serve
for
our
Necessities
and
Convenience
,
and
even
for
our
Humour
and
Curiosity
?
Galen
and
others
have
particularly
observed
the
artificial
Fabrication
of
the
Hand
,
and
the
wonderful
fitness
of
all
Things
in
it
for
their
several
Uses
;
the
fit
Proportion
and
Disposition
of
it
to
lay
hold
on
any
Objects
whether
great
or
small
;
the
sit
Division
and
Number
of
the
Fingers
;
the
sit
Magnitude
,
Quantity
,
Variety
and
the
Figure
of
the
Bones
;
the
fit
Numbers
and
Filletings
of
the
Joynts
;
the
fitness
of
the
Muscles
,
Tendons
and
Nerves
,
for
the
moving
and
turning
of
the
Hand
every
way
as
occasion
requires
;
the
fitness
of
the
Flesh
,
Skin
,
and
the
very
Nails
,
for
their
respective
Offices
;
and
upon
the
whole
they
conclude
,
that
no
Art
could
possibly
have
contrived
this
Member
better
,
or
more
appositely
for
its
Uses
;
and
that
great
Inconveniencies
must
have
followed
,
had
any
thing
in
it
been
otherwise
than
just
as
every
thing
is
.
If
now
with
this
Hand
you
dissect
the
Lungs
of
an
Animal
,
you
may
see
the
stupendious
Wisdom
and
Skill
that
is
shewn
in
the
contrivance
of
that
whole
pendulous
Fabrick
;
for
the
drawing
in
,
and
digesting
the
nitrous
Particles
of
the
Air
;
for
the
dispersing
of
it
into
every
Lobe
and
lesser
Receptacle
;
for
respiration
by
the
alternate
shrinking
and
stretching
of
the
Fibres
there
;
for
conveying
Blood
out
of
the
Heart
,
and
back
again
into
it
;
for
governing
and
modulating
the
Voice
;
for
keeping
the
Wind-pipe
continually
open
by
circular
Cartilages
,
or
Grisles
;
and
for
defending
it
by
a
muscular
Membrane
at
the
Roots
of
the
Tongue
,
which
upon
occasion
shuts
down
like
a
Clap-door
to
keep
every
thing
but
Air
from
descending
into
the
Lungs
.
To
your
Fingers
ends
you
feel
the
pulsations
of
the
Heart
,
on
which
depends
the
Circulation
of
the
Blood
,
that
is
the
immediate
Spring
and
Prop
of
Life
.
And
did
you
distinstly
perceive
the
manner
of
its
quick
course
from
the
Heart
round
to
the
Heart
again
:
Did
you
see
the
texture
of
the
Arteries
,
which
serve
to
carry
it
off
;
the
intricate
passages
of
it
,
even
through
the
little
Cavities
of
the
Bones
;
the
Force
whereby
it
is
propelled
and
driven
on
forward
upon
every
new
pulsation
;
the
watery
Particles
which
drop
into
it
by
the
way
to
thin
it
,
and
thereby
to
assist
its
Motion
:
Those
Vessels
they
call
the
Glandules
and
Lymphaeducts
,
out
of
which
those
watery
Particles
are
derived
;
the
conveyances
by
which
it
runs
out
of
the
Arteries
into
innumerable
Veins
,
and
little
branches
of
Veins
;
the
Valves
in
them
which
keep
it
from
flowing
back
;
the
frame
and
windings
of
those
Canals
,
which
lead
it
on
to
the
Heart
;
the
opening
of
the
Heart
to
receive
it
,
when
't
is
come
to
the
Door
of
the
Right-Ventricle
;
and
those
muscular
Membranes
,
the
Valves
,
which
are
so
artificially
provided
to
open
forward
into
that
Ventricle
to
let
the
Blood
in
,
and
then
shut
to
like
Trap-doors
,
to
hinder
the
Blood
from
Recoyling
the
same
way
;
Did
you
,
I
say
,
distinctly
perceive
all
this
mysterious
Process
and
Structure
,
no
more
would
be
needful
to
make
you
sensible
of
the
great
Reasons
which
the
holy
Psalmist
had
for
those
Expressions
,
Psal.
139.
14.
O
Lord
,
I
will
praise
thee
,
for
I
am
fearfully
and
wonderfully
made
;
marvellous
are
thy
works
,
and
that
my
soul
knoweth
right
well
.
Besides
these
Miracles
of
Divine
Wisdom
But
because
I
have
just
mentioned
the
pulsations
of
the
Heart
,
I
shall
close
up
this
Speculation
,
by
observing
a
little
the
amazing
Works
of
Nature
there
.
As
the
Sun
is
1.
And
First
,
As
to
the
primordial
Rudiments
of
this
great
Prop
of
Life
.
Suppose
the
Original
Principle
of
Life
to
be
inclosed
within
a
round
muscular
Substance
,
(
like
a
little
Bladder
)
which
in
time
becomes
a
full
,
perfect
Heart
.
Suppose
(
what
a
most
Learned
2.
As
to
subsequent
Operations
of
Nature
for
the
perfecting
of
the
Heart
,
with
all
its
Parts
and
meer
Appendages
,
we
are
told
that
by
the
first
Pulsations
of
the
springing
Heart
,
the
Parts
of
an
Animal
being
now
laid
out
and
formed
gradually
,
that
prime
Vessel
of
Life
increaseth
,
and
comes
to
discharge
its
Office
to
the
full
,
being
now
well
furnished
with
all
Necessaries
for
it
;
so
that
as
one
Ear
receives
the
Blood
out
of
a
great
Vein
,
and
then
by
its
Constriction
sends
it
out
into
the
Right-Bosom
of
the
Heart
;
so
that
Heart
by
its
own
Constriction
forceth
it
thence
into
the
Lungs
;
whence
it
is
agitated
round
into
the
Left
,
and
so
transmitted
into
the
other
Bosom
,
thence
to
cast
by
a
new
constriction
into
an
Artery
they
call
the
Aorta
,
which
like
a
great
Pipe
,
laid
into
a
Fountain
,
conveys
it
into
many
others
;
by
which
means
every
Particle
over
the
whole
Body
is
fed
,
irrigated
and
refreshed
.
All
which
wonderful
Works
of
Nature
are
perfomed
immediately
by
the
Fibres
,
those
Instruments
of
Motion
I
spake
of
before
;
which
,
the
Heart
being
now
grown
corpulent
,
act
with
violence
,
and
are
strong
and
visible
;
some
lying
in
direct
Lines
from
the
tip
of
the
Heart
to
the
Crown
;
others
cross
wise
in
the
form
of
a
Circle
;
others
in
Oblique
,
or
winding
Lines
:
All
meeting
within
the
tip
,
as
in
a
knot
or
center
,
and
fastned
above
to
round
Tendons
,
like
Strings
tied
to
an
Hoop
:
So
that
the
Heart
being
full
of
Blood
,
as
the
tip
makes
its
efforts
upwards
;
so
all
the
Fibres
conspire
from
every
Part
by
a
joynt
Compressure
to
throw
the
Blood
out
,
and
then
dilate
themselves
again
for
the
Reception
of
a
new
Supplement
;
and
by
this
alternate
Motion
of
these
Fibres
,
every
Minute
is
the
Life
of
Man
preserved
.
I
cannot
well
omit
one
very
material
Observation
more
,
concerning
these
artificial
Contrivances
which
argue
the
Existence
of
a
most
wise
Being
,
the
Author
and
Director
of
Nature
;
and
it
is
this
,
That
in
all
the
innumerable
Canals
of
Blood
,
which
transmit
it
to
and
from
the
Heart
,
there
are
(
as
indeed
in
the
several
Conveyances
of
the
Chyle
)
muscular
Membranes
,
or
Valves
,
provided
(
I
cannot
compare
them
better
than
to
Sluce-doors
)
which
open
always
before
the
Current
,
to
let
it
pass
forward
;
but
upon
occasion
shut
,
to
hinder
it
from
returning
the
same
way
.
And
this
is
especially
observable
in
those
Vessels
which
are
in
and
about
the
Heart
,
where
the
Constrictions
and
Pulsations
being
so
violent
,
would
cause
the
vital
Stream
to
slow
back
,
did
not
the
shutting
of
these
Valves
prevent
it
,
before
every
Pulsation
:
Hence
it
is
that
the
Blood
is
forced
onwards
,
and
is
circulating
every
Moment
;
these
Sluce-doors
stopping
all
Reflux
,
and
a
Flood
behind
them
still
pressing
on
,
till
the
Heart
by
its
Constrictions
evacuates
it self
,
and
drives
the
Current
forward
still
,
somewhat
like
an
Engine
in
Water
works
,
which
(
together
with
the
other
remarkable
effects
of
Nature
)
shews
,
that
every
the
least
Part
within
us
is
most
wisely
sitted
for
its
proper
Use
,
and
that
the
whole
Structure
is
so
congruously
ordered
,
that
nothing
is
vain
,
impertinent
,
or
superfluous
;
nothing
that
can
be
spared
without
disturbance
,
damage
,
and
danger
to
the
Fabrick
;
and
consequently
that
there
is
nothing
,
but
what
is
an
Evidence
of
Counsel
,
Foresight
and
astonishing
Skill
in
a
superior
Agent
,
framing
and
directing
Nature
after
a
most
excellent
manner
;
that
is
,
a
Deity
.
I
have
taken
the
Liberty
to
venture
upon
these
Anatomical
Speculations
(
though
some
may
think
them
a
little
too
much
out
of
my
way
)
partly
to
raise
in
Peoples
Minds
the
greater
Sense
of
God
,
by
the
stupendious
Operations
of
his
Hands
,
which
they
carry
about
with
them
,
and
which
they
find
at
home
in
their
own
Bodies
;
partly
to
excite
them
to
all
Acts
of
Praise
and
Thankfulness
for
such
Miracles
of
God's
Providence
;
and
partly
to
move
them
to
all
Sobricty
and
Regularity
of
Life
.
Intemperance
and
Debaucheries
are
quite
distant
from
the
Ends
of
our
Formation
,
and
utterly
inconsistent
with
the
Reasons
of
it
,
nay
destructive
of
them
.
And
therefore
People
should
be
very
careful
not
to
abuse
so
excellent
a
piece
of
Workmanship
,
on
which
such
Elegance
of
Art
and
Care
has
been
bestowed
;
especially
considering
how
weak
the
Stamina
Vitoe
,
all
the
Threads
are
on
which
our
Lives
depend
;
how
frail
,
as
well
as
curious
,
the
whole
Web
of
Nature
is
;
and
how
soon
we
may
be
forced
away
to
the
Divine
Tribunal
,
should
but
a
few
Fibres
break
.
But
to
evade
the
force
of
this
whole
Argument
for
the
Existence
of
a
God
,
lewd
Scepticks
are
ready
to
tell
us
,
from
that
old
Epicurean
and
Atheist
,
Lucretius
,
That
though
many
good
Uses
of
things
have
been
sound
out
,
and
the
things
are
sitly
apply'd
to
those
uses
,
yet
these
uses
were
never
design'd
,
but
fell
out
casually
;
and
consequently
are
no
proof
of
an
understanding
,
intending
Cause
,
or
a
Deity
.
And
to
this
purpose
a
learned
Writer
gives
an
To
which
that
learned
Person
replies
,
That
though
a
thing
that
happens
accidentally
to
be
so
or
so
made
,
may
afterwards
,
notwithstanding
,
prove
often
serviceable
for
some
use
or
other
,
yet
when
any
thing
consisteth
of
many
Parts
that
are
all
artificially
proportionated
together
,
and
with
much
Curiosity
accommodated
one
to
another
;
any
one
of
which
Parts
having
been
wanting
,
or
otherwise
in
the
least
placed
or
disposed
of
,
would
have
rendred
the
whole
altogether
inept
for
such
a
use
;
then
may
we
well
conclude
it
not
to
have
been
made
by
Chance
,
but
by
Counsel
and
Design
,
and
intentionally
for
such
uses
:
As
for
Example
;
the
Eye
,
whose
Structure
and
Fabrick
consisting
of
many
Parts
,
(
Humours
and
Membranes
)
is
so
artificially
compos'd
,
that
no
reasonable
Person
who
considers
the
whole
Anatomy
thereof
,
and
the
Curiosity
of
its
Structure
,
can
think
otherwise
of
it
,
but
that
it
was
made
out
of
Design
,
for
the
Use
of
Seeing
;
and
did
not
happen
accidentally
to
be
so
made
,
and
then
the
use
of
Seeing
follow
.
And
for
a
Man
to
think
,
that
not
only
Eyes
happened
to
be
so
made
,
and
the
use
of
Seeing
unintended
followed
,
but
also
that
in
all
the
same
Animals
,
Ears
happened
to
be
made
so
too
,
and
the
use
of
Hearing
followed
them
;
and
a
Mouth
and
Tongue
happened
to
be
made
so
likewise
,
and
the
use
of
Eating
,
and
(
in
Men
)
of
Speaking
,
was
also
accidentally
consequent
thereupon
;
and
that
Feet
were
in
the
same
Animals
made
by
Chance
too
,
and
the
use
of
walking
followed
;
and
Hands
made
in
them
by
Chance
also
,
upon
which
so
many
necessary
Uses
depend
:
Besides
innumerable
other
Parts
of
the
Body
,
both
Similar
and
Organical
;
none
of
which
could
have
been
wanting
,
without
rendring
the
whole
inept
or
useless
;
I
say
,
to
think
all
these
things
should
happen
by
Chance
to
be
thus
made
in
every
one
and
the
same
Animal
,
and
not
design'd
by
Mind
or
Counsel
,
that
they
might
joyntly
concur
,
and
contribute
to
the
good
of
the
whole
;
this
argues
the
greatest
insensibility
of
Mind
imaginable
.
But
this
absurd
and
ridiculous
Conceit
hath
been
long
since
so
industriously
confuted
by
that
larned
Pagan
Philosopher
and
Physician
,
Galen
,
in
his
Book
of
the
Use
of
Parts
,
that
it
would
be
altogether
superfluous
to
insist
any
more
upon
it
.
I
shall
only
add
,
for
the
Confirmation
of
all
this
,
that
in
the
several
Species
of
Animals
(
both
Men
and
Beasts
)
many
Parts
are
totally
wanting
in
some
Individuals
,
where
they
would
have
been
neither
necessary
nor
useful
,
which
are
not
wanting
in
others
where
they
are
so
;
which
shews
that
those
Parts
were
intended
for
uses
,
and
for
their
proper
uses
only
they
were
therefore
formed
,
not
by
Chance
,
but
by
the
greatest
Counsel
and
Wisdom
;
that
is
,
by
the
wise
Contrivance
of
a
Divine
Mind
.
Nay
,
in
some
whole
Species
there
is
a
manifest
difference
,
where
there
is
good
reason
for
that
difference
;
a
plain
Argument
,
that
it
was
Divine
Reason
which
ordered
all
things
so
very
exactly
for
the
sake
of
Ends
,
and
with
an
intention
to
have
those
Ends
and
purposes
answer'd
.
As
for
instance
;
many
Sensitive
Creatures
,
(
nay
,
a
very
strict
Enquirer
into
Nature
The
Scope
and
Meaning
of
these
things
is
,
in
short
,
to
shew
,
that
though
that
energetick
and
forming
Power
or
Principle
,
which
we
call
Nature
,
doth
act
without
any
Counsel
,
Design
,
Advice
,
or
Deliberation
of
its
own
,
yet
in
its
Operations
it
worketh
so
Methodically
and
Artificially
,
in
order
to
good
Ends
and
Purposes
,
that
in
its
ordinary
Proceedings
,
nothing
can
be
found
which
is
useless
and
superfluous
;
nothing
which
is
not
necessary
,
proper
,
or
convenient
;
nothing
but
what
there
is
some
reason
for
;
nothing
but
what
great
Wisdom
would
direct
;
and
by
consequence
,
that
there
is
a
most
Wise
,
Directing
Being
over
it
,
who
does
preserve
,
assist
,
and
govern
it
in
its
orderly
,
but
blind
Operations
:
For
what
Man
in
his
Senses
can
conceive
,
that
an
intelligent
and
directing
Cause
hath
no
Hand
at
all
in
Works
wherein
we
see
such
excellent
Ends
so
exactly
answered
,
and
such
suitable
Means
so
cleverly
used
,
and
every
thing
so
wisely
and
admirably
well
done
?
How
is
it
possible
for
any
considering
Man
to
imagine
,
That
the
Instruments
of
Breathing
should
be
so
curiously
formed
by
meer
Accident
?
That
the
casual
impulse
of
the
Air
should
break
upon
the
Nostrils
,
and
bore
the
Passages
and
Meanders
of
Sensation
?
That
Chance
,
and
nothing
but
foolish
Chance
,
should
prepare
a
Mouth
,
and
furnish
a
Mouth
with
all
things
necessary
and
apt
?
That
nothing
but
unadvised
Fortune
,
or
unadvised
Nature
,
(
which
alone
is
as
uncertain
of
its
Hits
,
as
Fortune
is
)
should
so
orderly
and
exquisitely
provide
a
Stomach
for
the
Reception
of
Food
;
Materials
to
concoct
it
;
a
Labyrinth
of
Conveyances
,
to
carry
it
off
;
a
politick
Duct
of
many
Vessels
to
refine
it
;
a
Machine
of
Curiosities
,
to
distribute
and
disperse
it
into
all
Parts
?
But
—
here
I
stop
:
For
I
have
spoken
of
these
things
already
;
and
though
the
Chyle
takes
a
Round
,
and
the
Blood
a
Circulation
,
yet
this
Discourse
must
admit
of
none
;
and
therefore
thus
much
shall
suffice
to
be
spoken
concerning
the
great
usefulness
of
all
things
,
and
especially
of
those
things
which
tend
to
the
preservation
of
Man
and
Beast
.
CHAP.
IX
.
THE
great
Utilities
of
the
things
in
Nature
having
been
thus
largely
and
particularlarly
considered
,
together
with
their
apt
and
excellent
Frame
,
in
order
to
their
uses
,
one
would
now
think
,
that
no
more
should
be
necessary
to
shew
the
Existence
of
a
most
Wise
and
Good
God
.
However
,
it
will
not
,
I
hope
,
be
unprofitable
for
the
Confirmation
of
your
Faith
in
that
absolutely
perfect
Being
,
if
I
proceed
(
though
but
in
a
summary
way
)
to
the
utmost
extent
of
this
Subject
;
at
least
,
as
far
as
to
those
Bounds
which
were
propos'd
at
my
first
Entrance
upon
it
.
The
more
we
look
into
the
Works
of
God
,
the
more
apt
we
shall
be
to
admire
,
adore
,
and
love
him
;
whence
it
was
that
the
devout
Psalmist
made
it
his
business
to
think
of
all
his
Works
;
to
meditate
and
muse
upon
them
;
to
declare
and
set
them
forth
;
to
talk
(
familiarly
)
of
them
;
and
to
invite
all
People
to
behold
and
consider
them
:
And
he
lookt
upon
it
as
a
great
Cause
of
the
Wickedness
of
those
ungodly
and
deceitful
Men
he
spake
of
,
Psalm
28.
That
they
regard
not
in
their
minds
the
works
of
the
Lord
,
nor
the
operation
of
his
hands
.
Let
us
therefore
go
on
to
the
next
thing
which
falls
under
our
Meditations
,
and
that
is
,
touching
those
Resemblances
of
Knowledge
and
Wisdom
which
appear
in
the
Operations
even
of
irrational
Creatures
,
that
they
may
answer
their
uses
,
and
bring
their
ends
about
.
For
if
it
be
considered
,
that
such
Beings
are
utterly
void
of
all
Understanding
which
is
properly
called
Rational
,
and
yet
act
so
Methodically
and
Artificially
,
as
if
they
had
Reason
,
Judgment
,
and
Discretion
of
their
own
,
it
must
follow
,
that
they
are
guided
and
governed
by
a
Superiour
Being
,
which
is
intellectual
,
and
whose
Reason
is
the
Law
they
act
by
.
Here
then
we
are
to
observe
these
two
following
things
,
which
shew
the
Resemblances
of
Knowledge
and
Wisdom
in
Creatures
Irrational
.
1.
Their
constant
Regularity
as
to
the
manner
of
their
Operations
.
And
,
2.
Their
seeming
Sagacity
as
to
the
ends
of
them
.
1.
First
,
Their
constant
Regularity
,
as
to
the
manner
of
their
Operations
.
There
are
no
Creatures
(
Devils
and
Men
excepted
)
but
what
act
uniformly
and
steadily
by
a
certain
Rule
,
according
to
their
Natures
,
whether
they
be
Inanimate
or
Vegetative
,
or
Beings
indued
with
Sense
,
we
see
they
observe
their
Laws
;
as
well
those
general
Laws
which
are
for
the
Order
and
Preservation
of
the
whole
Universe
,
as
those
special
Laws
which
are
peculiar
and
proper
to
their
several
Kinds
.
To
this
purpose
I
have
already
taken
notice
of
the
constant
regular
Motion
of
the
Celestial
Bodies
,
and
therefore
shall
not
need
to
have
any
farther
Recourse
to
them
;
though
it
be
an
astonishing
thing
to
consider
,
that
such
vast
multitudes
of
immense
Bodies
,
all
void
both
of
Intellectual
and
Sensitive
Faculties
,
and
several
of
them
moving
in
a
manner
different
from
the
rest
,
should
for
so
long
a
Tract
of
Time
,
observe
their
Lines
so
uniformly
and
exactly
,
that
for
these
Six
Thousand
Years
there
hath
not
been
the
least
variation
of
their
Courses
.
Of
this
no
other
rational
Account
can
be
given
,
but
that
there
is
a
superintending
Being
above
,
under
whose
commanding
Power
they
always
have
been
,
and
to
whose
Will
they
yield
entire
and
absolute
Obedience
.
Since
they
know
not
their
Law
themselves
,
it
must
follow
,
that
there
is
a
God
who
knows
it
for
them
,
and
keeps
them
to
it
.
Of
those
Inanimate
,
or
Live-less
things
which
are
in
the
Earth
,
I
shall
instance
only
in
the
regular
inclination
,
or
tendency
of
the
Loadstone
;
the
greatest
Wonder
which
the
Earth
affords
.
And
(
not
to
enumerate
all
those
strange
Faculties
and
Powers
,
which
some
curious
Naturalists
have
discovered
in
it
,
especially
in
these
last
Ages
)
that
which
is
most
pertinent
to
my
present
purpose
is
,
that
is
constantly
affects
the
same
Position
towards
the
Poles
of
the
Earth
,
which
was
Natural
to
it
before
it
was
taken
out
of
the
Bowels
of
its
Mother
Rock
:
So
that
where
ever
it
be
carried
it
will
(
if
it
hath
its
liberty
to
move
)
still
direct
its
Points
towards
the
North
and
South
,
as
it
lay
Originally
,
and
as
the
Earth
it self
lyes
.
If
you
hang
it
in
the
Air
by
a
String
,
or
set
it
in
some
floating
inclosure
on
the
surface
of
Water
,
it
will
never
be
at
rest
,
but
stir
and
quaver
on
till
its
Points
answer
to
the
North
and
South
;
as
if
it
were
Conscious
of
a
Right
which
Nature
gave
it
,
to
one
particular
,
determinate
Situation
.
Nor
is
this
all
;
for
(
as
if
it
communicated
its
seeming
Consciousness
)
every
Needle
of
a
Sea-Compass
,
or
of
a
moveable
Sun-Dial
,
that
is
touched
by
the
Loadstone
,
will
affect
the
same
Direction
,
and
restlesly
incline
to
the
same
Points
.
A
wonderful
Secret
in
Nature
,
and
unaccountable
hitherto
by
meer
Principles
of
Philosophy
;
and
yet
that
which
has
been
vastly
Beneficial
to
the
Trading
and
Travelling
part
of
Mankind
,
since
the
Discovery
of
it
in
Fact
.
And
what
can
all
the
Scepticks
in
the
World
do
here
with
their
senseless
Atoms
?
When
all
is
done
,
This
strange
Mystery
in
Nature
must
be
ascribed
to
the
Power
and
Pleasure
of
a
Divine
Agent
that
hath
given
every
thing
a
Law
;
that
is
,
hath
imprest
upon
all
Matter
a
fatal
Necessity
of
moving
according
to
that
energetick
Principle
,
wherewith
he
himself
endued
it
.
The
constant
regularity
of
all
things
upon
the
surface
of
the
Earth
,
is
obvious
to
every
Man's
eye
.
We
see
that
Plants
germinate
,
grow
,
and
seminate
exactly
according
to
their
several
Kinds
;
and
though
the
manner
of
their
Operations
,
and
the
quality
of
their
Productions
be
as
different
,
as
their
Species
;
yet
in
each
Species
every
particular
individual
worketh
such
as
the
rest
of
the
same
sort
do
;
as
if
every
distinct
Species
had
set
it self
a
distinct
Rule
;
and
as
if
every
individual
had
consented
to
one
and
the
same
common
Polity
.
In
like
manner
every
Species
of
Animals
acteth
still
after
the
same
rate
;
though
their
particular
,
and
proper
Rules
be
different
;
yet
one
and
the
same
Rule
belongs
to
every
Animal
of
the
same
Species
,
which
they
constantly
observe
without
any
difference
,
difformity
,
or
variation
.
For
as
each
sustains
it self
after
the
same
manner
,
and
with
the
same
sort
of
Food
,
which
belongs
properly
to
the
whole
,
and
is
peculiar
to
the
whole
Species
and
Set
;
so
each
propagates
its
Kind
the
same
way
;
preparing
for
Propagation
by
the
same
Methods
;
breeding
their
Young
at
the
same
Seasons
;
nourishing
them
with
the
same
Matter
;
training
them
up
,
and
providing
for
them
by
the
same
pretty
Artisices
which
are
used
by
all
others
of
the
same
Rank
and
Order
.
Go
,
for
instance
,
but
to
the
Fowls
of
the
Air
,
and
you
may
observe
how
regularly
and
accurately
each
individual
Bird
operates
,
according
to
those
Laws
,
which
are
common
to
that
particular
Species
whereunto
it
belongs
.
From
the
Raven
to
the
Sparrow
every
peculiar
Species
hath
its
peculiar
Rules
for
its
increase
;
and
every
one
particular
Bird
yields
the
most
exact
Obedience
to
those
Rules
:
Not
the
least
difference
is
to
be
found
in
the
Bigness
,
or
Colour
,
or
Form
of
any
one
Egg
;
nor
any
difference
in
the
Building
wherein
it
is
laid
:
But
the
same
Proportions
are
in
it
all
,
the
same
Situation
,
the
same
Materials
,
the
same
Shape
,
the
same
Structure
within
,
the
same
Defensatives
without
,
the
same
Curiosity
of
Art
over
and
in
it
all
;
hardly
a
Stick
,
or
an
Hair
difference
;
no
discernible
variation
to
be
found
,
as
to
Plaistering
,
or
Garniture
,
or
Moss
,
or
whatever
else
the
Integument
be
.
As
a
great
City
,
or
Society
of
Men
,
is
divided
into
several
distinct
Fraternities
,
and
each
Fraternity
is
Governed
,
as
by
general
Laws
for
the
Interest
and
Welfare
of
the
whole
Community
,
so
by
particular
Orders
for
the
Prosperity
and
Good
of
the
distinct
Company
,
in
conformity
whereunto
every
single
Member
acteth
;
so
is
this
lower
World
divided
into
many
distinct
Ranges
of
Creatures
;
and
each
Range
in
Nature
hath
its
Laws
given
it
;
some
which
relate
to
the
general
Good
of
the
whole
Universe
;
and
others
that
relate
to
the
particular
Good
of
every
distinct
Classis
:
And
these
Laws
are
exactly
obeyed
by
every
individual
Creature
;
so
that
were
Man
out
of
the
way
,
there
would
be
no
Being
in
this
visible
World
,
but
what
would
be
Regular
,
Orderly
,
and
Conformable
to
its
Rules
;
though
Man
be
the
only
Creature
that
understands
his
Rules
.
And
can
all
this
Regularity
be
with
any
pretence
of
Reason
ascribed
to
an
unintending
Cause
,
or
to
blind
Chance
,
that
never
did
any
one
thing
by
Rule
since
the
World
stood
;
and
therefore
can
never
be
thought
to
act
Uniformly
in
every
Creature
constantly
,
and
in
all
Instances
?
No
;
these
Operations
so
exactly
Congruous
and
Regular
,
are
a
plain
Argument
of
the
Existence
of
a
directing
Deity
,
and
a
real
Explication
of
that
Divine
Benediction
and
Command
,
which
Moses
says
was
given
at
the
Creation
:
That
the
earth
should
bring
forth
grass
,
the
herb
yielding
seed
,
and
the
fruit-tree
yielding
fruit
after
its
kind
;
that
every
winged
fowl
should
multiply
after
its
kind
;
and
that
every
living
creature
should
be
brought
forth
after
his
kind
;
cattel
and
creeping
things
,
and
beasts
of
the
earth
,
all
after
their
kind
;
and
it
was
so
.
Those
Productions
were
regular
then
,
and
so
they
are
still
,
and
will
continue
so
to
the
end
of
the
World
;
being
no
other
but
so
many
constant
,
and
visible
Executions
of
an
Original
Law
.
2.
Besides
this
great
Regularity
of
things
in
the
manner
of
their
Operations
,
we
must
consider
next
the
seeming
Sagacity
of
them
,
as
to
the
ends
of
their
Operations
;
which
is
another
Expression
of
the
resemblances
of
Knowledge
and
Wisdom
in
Creatures
that
are
Irrational
.
All
Creatures
work
,
as
if
they
understood
the
Reason
of
their
methodical
Proceedings
;
nay
,
as
if
they
proposed
Ends
to
themselves
,
and
intended
by
such
and
such
Means
to
bring
all
their
Projects
and
Purposes
to
pass
;
chiefly
to
preserve
their
own
Being
,
and
then
to
continue
their
Kind
,
and
to
provide
a
Posterity
to
succeed
them
,
when
either
natural
Death
,
or
Casualties
shall
take
them
off
,
that
no
part
of
the
Creation
may
be
lost
.
It
is
observable
of
all
Vegetables
in
general
,
that
from
the
opening
of
the
Spring
they
begin
and
carry
on
their
methodical
Works
,
as
if
they
knew
beforehand
all
the
business
they
are
to
do
the
next
Summer
;
and
as
if
they
intended
to
answer
the
Ends
now
mentioned
:
First
by
taking
care
for
their
own
Growth
;
and
then
for
Semination
.
And
it
is
observable
in
particular
of
divers
Pulses
,
and
other
Plants
,
whose
Natures
are
so
weak
and
feeble
,
that
they
cannot
stand
upright
of
themselves
,
that
,
as
if
they
were
sensible
of
their
Infirmity
,
they
shoot
forth
into
various
Fibres
,
Strings
,
and
twining
Branches
,
which
bear
no
Fruit
,
but
are
designed
to
take
hold
and
clutch
on
some
Poll
,
or
Wall
,
or
on
some
neighbouring
Shrub
,
for
the
support
of
the
Vegetable
,
and
for
its
better
Sustenance
and
Semination
:
In
all
which
Nature
works
with
so
much
seeming
Caution
,
Prudence
and
Forecast
,
that
if
it
had
Reason
of
its
own
,
it
could
not
operate
with
greater
Art
.
And
then
for
sensitive
Creatures
,
we
see
with
Admiration
what
resemblances
of
Wisdom
and
Providence
there
are
in
their
Actions
.
Go
to
the
ant
,
thou
sluggard
,
(
saith
Solomon
)
consider
her
ways
,
and
be
wise
:
Which
having
no
guide
,
overseer
,
or
ruler
,
provideth
her
meat
in
the
summer
,
and
gathereth
her
food
in
the
harvest
,
Prov.
6.
6
,
7
,
8.
In
the
Common
Edition
of
the
Septuagint
,
it
is
there
added
,
Go
to
the
bee
,
thou
sluggard
,
and
learn
what
an
opificer
that
is
,
and
how
stupendious
its
works
are
.
Those
curious
Observers
who
have
narrowly
look'd
into
the
Nature
and
Polity
of
that
Animal
,
have
given
such
accounts
of
it
,
that
one
would
think
it
to
be
next
to
Man
himself
,
the
most
admirable
Creature
in
the
World
;
though
our
chief
Good
be
reserved
for
us
in
another
World
;
and
therefore
are
to
be
excused
,
if
they
speak
of
it
in
that
manner
,
as
if
it
were
a
Rational
Agent
With
what
Sagacity
doth
it
perceive
,
when
its
Labours
are
to
begin
,
and
where
its
Employment
is
to
lie
chiefly
?
And
how
artificially
doth
it
order
all
its
oeconomical
Affairs
?
Its
first
Care
is
for
a
Repository
to
lay
up
its
Stores
,
and
to
breed
its
Young
in
.
And
with
what
Curiosity
doth
it
search
after
the
viscous
Matter
?
How
skilfully
doth
it
gather
and
prepare
the
Wax
?
And
then
with
what
mathematical
Exactness
doth
it
dispose
it
in
various
Apartments
of
Combs
and
Cells
,
all
so
accurately
contrived
for
Strength
,
Figure
,
Situation
,
and
perfect
Uniformity
,
that
they
are
above
the
Imitation
of
all
humane
Art
?
The
next
care
is
for
a
treasure
of
Nourishment
;
and
with
what
a
quick
Sense
doth
it
discover
a
Mildew
,
though
at
a
great
distance
from
its
Habitation
?
With
what
Niceness
of
Application
doth
it
pass
from
Flower
to
Flower
to
extract
its
Aliment
?
And
having
at
last
by
its
chymical
Methods
furnish'd
it self
with
quantities
sufficient
;
With
what
a
discriminating
Faculty
doth
it
order
it
at
home
,
discharging
its
Legs
of
the
flegmatick
or
grosser
Part
,
which
it
lays
by
in
spare
places
for
its
present
Food
;
and
casting
up
the
most
spirituous
drops
out
of
its
Stomach
into
Cells
,
and
there
covering
them
up
with
a
viscous
Membrane
,
for
a
necessary
reserve
against
the
searcities
and
severities
of
Winter
?
Besides
these
resemblances
of
Providence
for
the
support
of
its
Nature
,
and
for
the
increase
of
its
Kind
:
Some
The
sun
ariseth
,
man
goeth
forth
to
his
work
,
and
to
his
labour
until
the
evening
.
As
there
should
be
in
all
Societies
,
so
is
there
in
this
,
a
perfect
Unity
among
themselves
.
If
Foreigners
threaten
an
Invasion
,
they
easily
distinguish
them
,
though
of
the
same
Colour
,
Shape
,
and
Bigness
with
themselves
,
and
the
next
moment
they
prepare
for
Battle
.
If
any
of
their
Members
suffer
,
all
sympathize
,
and
are
engaged
with
undaunted
Resolution
,
with
a
joynt
Force
,
and
with
the
utmost
hazard
of
their
Lives
;
which
gave
David
occasion
to
say
of
his
Enemies
,
They
came
about
me
like
Bees
.
Within
their
own
Body
there
is
all
Order
,
Harmony
,
and
Peace
(
the
wisest
things
for
the
good
of
all
Communities
)
and
to
preserve
those
things
the
more
effectually
,
their
Government
is
Monarchical
;
under
which
they
provide
for
the
Common
good
of
all
,
and
serve
their
Sovereign
with
their
Labours
,
with
entire
Obedience
,
with
Fidelity
,
with
Cheerfulness
;
nay
,
with
devoted
Affection
:
So
that
if
their
Queen
dieth
without
a
Successor
ready
,
either
they
too
die
there
upon
the
spot
,
or
else
quit
all
their
Treasures
,
to
force
themselves
through
any
Dangers
and
Wounds
into
another
well
constituted
Community
.
From
all
which
very
strange
,
but
(
as
far
as
ever
yet
I
could
perceive
)
very
true
Observations
,
a
Question
may
arise
,
Whether
among
all
those
Forms
of
Government
,
which
are
,
or
have
been
among
Mankind
,
there
ever
was
any
one
sort
of
Polity
more
wisely
Framed
and
better
Served
,
than
that
is
among
these
little
neglected
Animals
?
And
from
these
I
might
proceed
at
a
large
rate
,
to
observe
those
resemblances
of
Understanding
and
Prudence
,
which
appear
in
other
sensitive
Creatures
.
With
what
seeming
Forecast
do
they
generally
provide
Conveniencies
for
the
breeding
of
their
Young
?
How
artificial
are
their
Works
in
order
to
it
?
What
Patience
do
they
seem
to
express
in
their
Labours
and
Griefs
?
What
Fondness
do
they
shew
to
their
new
Osf-spring
?
What
Cares
do
some
take
for
Nourishment
suitable
to
their
Natures
;
and
with
what
Pleasure
do
others
yield
it
?
How
Sollicitous
are
they
for
their
Safety
?
What
pretty
Methods
do
they
use
in
training
them
up
?
And
how
do
they
teach
them
by
degrees
to
shift
for
themselves
in
the
World
?
If
you
observe
every
rank
and
species
of
Animals
,
you
will
find
in
all
those
poor
Things
a
similitude
of
Sagacity
;
some
Faint
,
and
Imperfect
,
and
Umbratile
shews
of
Reason
;
and
surprizing
imitations
of
Prudence
and
Policy
in
all
their
Operations
.
And
yet
all
this
is
nothing
,
but
what
we
call
Natural
Instinct
;
that
is
,
there
is
a
fatal
Necessity
imprest
upon
them
;
or
an
inward
,
operative
Principle
seminated
and
fix'd
in
their
Natures
,
which
is
a
subordinate
Instrument
of
the
Deity
,
and
which
does
,
like
a
Byass
,
powerfully
incline
and
move
them
to
act
after
such
a
manner
,
when
they
themselves
understand
not
the
Reasons
of
their
Actions
.
In
Three
respects
the
Operations
of
all
sensitive
Creatures
are
different
from
the
Actions
done
by
Beings
Rational
.
First
,
They
do
not
intentionally
design
the
accomplishment
of
such
a
certain
End
,
which
is
the
scope
of
their
Operations
.
Nor
,
Secondly
,
Do
they
understand
the
Reasons
of
those
means
,
which
are
in
order
to
that
End
.
Nor
,
Thirdly
,
Do
they
consult
or
deliberate
about
the
Choice
of
those
means
.
And
therefore
it
will
unavoidably
follow
,
that
their
Operations
being
always
Uniform
and
Artificial
,
not
withstanding
their
own
natural
Defects
,
and
want
of
Reason
,
there
is
a
Divine
Being
over
them
of
perfect
Knowledge
and
Wisdom
,
that
intends
,
and
understands
,
and
chuseth
for
them
,
and
directs
them
by
a
perpetual
,
secret
,
and
irresistible
Law
.
To
consider
this
matter
distinctly
:
1.
First
,
They
do
not
intentionally
design
the
accomplishment
of
such
a
certain
End
,
which
is
the
scope
of
their
Operations
.
For
the
End
,
though
it
be
the
first
thing
purposed
,
is
the
last
thing
done
.
At
the
time
of
acting
it
is
at
such
a
distance
,
as
assords
only
a
Prospect
of
it
:
Nor
can
Man
himself
be
said
to
design
an
End
,
unless
he
does
both
apprehend
and
foresee
it
,
unless
he
be
affected
and
wrought
upon
by
Motives
from
it
;
nay
,
unless
he
thinks
it
possible
,
and
goes
about
the
thing
with
desires
,
and
hopes
to
bring
it
to
pass
.
Now
these
are
Impressions
,
of
which
no
irrational
Creature
is
capable
;
because
they
include
,
not
so
much
ocular
Perception
,
as
mutual
Knowledge
and
Discourse
,
touching
the
Necessity
,
Goodness
,
Feasableness
,
and
Fitness
of
the
Matter
proposed
and
foreseen
;
which
require
much
Reasoning
,
and
a
due
Logical
Inferring
of
one
thing
out
of
another
;
and
that
can
never
be
done
by
any
Animal
that
is
meerly
sensitive
:
To
instance
only
in
the
industrious
Bee
;
though
of
all
such
Animals
it
seems
to
be
indued
with
the
greatest
Sagacity
,
yet
we
cannot
conceive
,
that
in
Spring
time
it
foresee
;
the
return
of
Winter
;
that
it
keeps
an
Eye
still
upon
hard
Weather
afar
off
;
that
it
hath
a
prospect
of
Frost
and
Snow
,
of
naked
Woods
and
Fields
;
and
that
upon
these
Considerations
and
Motives
it
makes
a
diligent
use
of
the
present
Season
,
going
forth
early
,
and
coming
home
late
,
and
eating
(
if
I
may
so
speak
)
the
Bread
of
Carefulness
.
We
cannot
imagine
that
the
poor
Creature
concludes
this
to
be
the
proper
and
best
way
for
it
to
subsist
,
and
that
it
useth
this
Method
in
hopes
of
living
on
to
another
Year
.
Nor
can
we
think
that
Gathering
time
being
quite
over
,
when
it
destroys
the
(
then
useless
)
Drones
,
it
makes
that
Massacre
out
of
a
design
of
Frugality
,
retrenching
thereby
the
Expences
of
the
House-hold
,
and
curtailing
the
Family
,
lest
those
voracious
Creatures
should
cause
a
Famine
among
them
.
These
things
in
Fact
it
doth
,
and
they
manifestly
tend
to
the
preservation
of
its
Life
;
and
throughout
all
,
the
Bee
seems
to
be
very
Wise
and
Provident
(
though
its
Providence
be
mix'd
with
so
much
Cruelty
and
Ingratitude
)
and
if
it
had
Reason
of
its
own
,
it
could
not
take
a
more
effectual
and
ready
way
for
its
Safety
.
But
yet
notwithstanding
all
this
shew
of
Policy
and
Forecast
,
it
doth
not
so
much
as
understand
that
its
Life
is
concerned
;
nor
does
it
think
at
all
,
why
,
or
to
what
purpose
it
operates
after
that
manner
;
much
less
doth
it
act
upon
a
long
train
of
Thoughts
,
but
it
doth
thus
of
course
,
and
by
the
fatal
energy
of
a
natural
Principle
within
it
,
no
more
aiming
at
Ends
,
than
an
Arrow
aims
at
the
Mark
towards
which
it
slyes
.
And
the
like
may
be
said
of
all
other
sensitive
Creatures
,
how
Sagacious
soever
they
appear
to
be
;
they
go
still
on
in
a
road
,
which
meer
natural
Instinct
directs
them
to
,
and
sometime
Custom
maketh
familiar
;
but
know
not
the
End
of
all
their
Travels
under
the
Sun
any
more
than
the
Ox
,
or
the
Sheep
knoweth
when
it
is
going
to
the
Slaughter
.
2.
As
they
design
not
any
End
for
the
scope
of
their
Operations
,
so
neither
do
they
apprehend
the
reason
of
those
Means
which
are
in
order
to
an
undiscerned
End
.
The
reason
of
any
Means
lyeth
in
the
Necessity
,
Fitness
and
Conduceableness
thereof
,
for
the
obtaining
of
an
End
:
For
,
therefore
do
all
rational
Creatures
act
thus
and
thus
,
because
such
sorts
of
Actions
are
necessary
and
proper
,
to
compass
the
Designs
they
drive
at
.
Now
as
to
this
,
all
wiser
sensitive
Creatures
are
utterly
at
a
loss
:
Though
they
do
things
which
are
necessary
,
and
convenient
,
and
proper
,
yet
they
know
nothing
of
their
tendency
and
fitness
;
that
is
,
they
are
wholly
ignorant
upon
what
account
such
and
such
Operations
are
requisite
,
or
convenient
.
For
this
calls
for
Discretion
and
Judgment
to
carry
a
Design
on
;
though
the
End
be
known
and
visible
,
yet
't
is
a
Work
of
Reason
to
consider
what
is
to
be
done
for
it
;
how
to
find
out
good
,
sitting
,
and
effectual
Methods
,
and
then
how
to
apply
and
use
those
Methods
after
a
right
manner
.
This
requires
good
,
intellectual
Parts
to
discover
the
necessity
and
fitness
of
one
thing
in
order
to
another
,
and
to
act
according
as
the
Reason
and
Nature
of
the
thing
is
;
and
therefore
it
is
impossible
for
any
Brute
Creatures
to
act
after
a
discreet
,
judicious
rate
.
To
instance
again
in
that
little
Animal
I
spoke
of
before
:
Though
it
works
most
artificially
for
the
sake
of
Ends
,
yet
it
works
not
with
any
Discretion
or
Judgment
of
its
own
.
For
as
it
hath
no
distinct
apprehension
,
or
foresight
of
the
Ends
themselves
;
so
neither
doth
it
understand
the
reason
of
those
Means
it
useth
.
It
knows
not
what
necessity
there
is
for
the
gathering
of
Wax
first
;
nor
upon
what
account
Wax
is
the
sittest
and
most
convenient
thing
to
make
a
Larder
for
the
treasuring
up
a
Provision
of
Honey
.
It
knows
not
the
reason
for
which
every
Comb
must
be
made
up
of
a
Partition-Wall
of
Wax
in
the
middle
,
and
a
large
Structure
of
little
Cells
on
each
side
.
It
knows
not
why
it
must
work
and
frame
every
thing
with
such
Geometrical
accuracy
;
nor
why
the
Cells
must
hang
together
by
close
Junctures
;
nor
upon
what
account
each
of
them
must
consist
of
just
six
Angles
;
nor
for
what
reason
the
Angles
on
the
one
Side
must
not
answer
the
opposite
corners
on
the
other
Side
exactly
to
a
Point
.
It
knows
not
that
the
meaning
of
all
this
delicate
Art
,
is
,
for
the
greater
Stability
,
Strength
,
and
Security
of
the
whole
.
All
this
done
,
it
knows
not
upon
what
account
two
sorts
of
Honey
must
be
gather'd
;
a
siner
and
more
limpid
Part
,
as
the
best
and
most
congruous
to
be
preserved
against
Winter
;
and
for
its
present
Nourishment
a
grosser
Substance
,
which
will
not
keep
sweet
very
long
.
It
knows
not
why
its
Mouth
and
Tongue
are
the
sittest
Instruments
to
extract
that
;
and
its
Legs
more
proper
to
tread
out
,
and
bear
away
this
.
And
after
the
industrious
Thing
hath
been
trading
abroad
for
its
Prizes
,
though
it
returns
home
throughly
Fraighted
,
and
dischargeth
it self
of
its
Lading
,
yet
it
is
as
Ignorant
then
why
the
Mouth
of
the
Cell
,
where
the
richest
Part
lieth
,
must
be
presently
Plaister'd
over
.
It
considers
not
,
poor
Creature
!
that
its
choice
and
far-fetch'd
Pearls
are
of
a
fluid
Substance
,
that
otherwise
would
soon
run
out
;
and
though
it
knows
not
the
reason
why
,
yet
it
lays
them
up
as
securely
as
the
veriest
Hunks
and
Miser
does
his
Money
,
till
Necessity
knocks
at
the
Cell-door
,
or
some
Thieves
and
Robbers
come
to
plunder
it
.
Such
Observations
are
to
be
made
of
all
other
Parts
of
the
Animal
World
:
Though
their
Methods
be
not
equally
Curious
,
but
admit
of
great
Variety
and
Difference
;
yet
in
their
Kinds
and
Tendencies
they
are
all
proper
for
the
Preservation
of
themselves
,
and
for
the
Propagation
and
Welfare
of
their
several
Species
.
But
neither
do
they
intend
,
or
design
any
Purposes
by
elicite
Acts
of
Choice
and
Providence
of
their
own
;
nor
do
they
examine
or
comprehend
the
aptitude
and
congruity
of
their
Methods
in
order
to
Purposes
;
and
therefore
they
must
be
concluded
to
act
by
the
Reasons
of
a
Divine
Mind
,
to
which
they
are
in
Subordination
.
Indeed
some
sort
of
Perception
may
be
allowed
them
,
such
as
is
agreeable
to
their
irrational
Natures
;
that
is
,
a
Perception
in
the
Phansie
;
whereby
they
are
,
in
some
measure
,
sensible
of
what
they
do
,
while
they
are
yet
a
doing
it
.
But
that
they
look
before
them
,
and
at
a
distance
,
with
an
Eye
upon
some
End
,
the
goodness
whereof
invites
them
to
use
Means
;
or
that
they
look
about
them
to
compare
the
fitness
of
those
Means
,
for
the
compassing
of
that
End
;
this
we
cannot
allow
them
without
the
forfeiture
of
our
own
Reason
,
though
their
Actions
carry
an
Umbrage
of
Reason
with
them
.
As
the
Bird
perceives
when
she
makes
her
Nest
,
she
is
sensible
then
of
her
own
Actions
;
for
the
matter
of
her
Actions
,
or
the
Works
she
does
,
makes
an
Impression
on
her
outward
Sense
,
and
that
conveys
an
Idea
of
it
to
the
Phansie
in
her
Brain
.
But
all
this
while
the
Bird
doth
not
choose
to
act
upon
a
premised
Principle
,
that
she
providentially
designs
this
Nest
for
her
Young
;
nor
does
she
thence
infer
that
therefore
she
must
build
it
in
such
a
place
,
with
such
Materials
,
after
such
a
manner
,
in
such
a
form
,
and
to
such
a
degree
of
warmth
,
as
is
most
suitable
to
the
temper
of
her
Young
;
for
this
would
be
Reasoning
and
Arguing
,
or
Deducing
of
one
thing
out
of
another
,
which
is
a
Thing
or
Art
too
high
for
any
Brute
Creature
.
And
yet
all
these
things
are
done
,
in
every
respect
so
suitably
,
and
with
such
artisice
and
exactness
,
that
the
most
contriving
Man
in
the
World
with
all
his
Reason
and
Skill
cannot
possibly
do
them
so
well
:
Which
shews
that
there
is
a
Power
and
Reason
superiour
even
to
humane
Wisdom
,
that
hath
invigorated
the
Natures
of
Animals
with
an
energetick
Principle
,
which
we
call
Instinct
,
whereby
they
form
their
Works
with
the
greatest
Contrivance
,
though
they
know
not
the
meaning
of
them
.
3.
This
is
an
Imperfection
in
their
Nature
,
notwithstanding
all
their
curious
Formations
.
And
yet
,
Thirdly
,
There
is
another
respect
wherein
their
Operations
differ
from
the
Actions
of
Rational
Creatures
;
namely
,
that
as
they
know
not
Ends
,
nor
the
reason
of
any
Means
,
so
they
do
not
consult
,
or
dliberate
about
the
use
of
Means
.
All
Artists
among
Men
consider
which
is
the
sittest
and
best
way
to
be
taken
;
and
in
their
Undertakings
they
do
still
leave
room
for
second
Thoughts
.
And
hence
it
is
,
that
humane
Arts
admit
of
great
Improvements
;
because
second
Thoughts
produce
new
Experiments
;
and
new
Experiments
produce
fresh
Variety
;
and
so
by
comparing
one
effect
with
another
,
a
Man
sees
where
he
alter'd
the
former
Method
for
the
better
,
and
how
necessary
and
useful
that
Alteration
was
.
But
in
the
Operations
of
Nature
it
is
not
thus
;
for
Nature
hath
never
but
one
way
,
and
that
way
is
not
only
ready
at
hand
,
but
so
very
sit
and
proper
too
,
that
it
is
not
capable
of
Amendments
.
Hence
it
is
that
sensitive
Creatures
are
never
to
seek
what
to
do
,
nor
ever
change
their
wonted
course
;
but
proceed
in
a
constant
,
uniform
Tenor
,
using
the
very
same
means
for
the
preservation
of
their
own
Beings
,
and
for
the
propagation
of
their
several
Kinds
,
which
were
used
by
those
that
were
before
them
Six
thousand
Years
ago
.
They
do
not
consider
whether
things
may
not
be
done
better
now
,
than
they
were
in
those
days
;
nor
do
they
so
much
as
look
back
upon
the
last
preceding
Generation
,
but
go
on
still
in
the
same
way
by
roat
,
without
forecast
,
reflection
,
or
advice
;
and
yet
we
see
their
Works
are
so
artificially
done
,
that
if
they
had
bad
the
longest
Experience
,
and
the
greatest
Reason
of
their
own
,
they
could
not
after
all
their
Studies
and
Practice
have
pitch'd
upon
more
succesful
and
exquisite
Methods
.
Let
us
now
from
these
Premises
consider
with
due
freedom
of
Thoughts
,
whether
this
be
not
a
manifest
Proof
of
the
Existence
of
a
Being
,
which
is
infinitely
Operative
and
Omniscient
:
For
from
what
other
Cause
could
all
this
Art
in
Nature
come
?
Whence
else
could
it
receive
its
admirable
Skill
?
What
but
a
Deity
could
direct
and
govern
it
?
What
other
Being
could
teach
that
rude
and
undiscerning
Thing
to
exercise
its
Faculties
after
such
a
methodical
and
unreproveable
manner
?
Or
what
else
could
guide
it
in
making
such
regular
,
uniform
,
and
constant
Strokes
,
as
if
it
were
all
perfect
Wisdom
,
when
it
hath
not
in
it self
the
least
Grain
of
clear
and
true
Knowledge
?
It
is
all
If
our
modern
Scepticks
tell
us
,
That
these
natural
Instincts
come
ex
traduce
,
and
by
descent
from
one
Animal
to
another
;
let
us
consider
how
they
came
there
,
in
every
Species
of
Animals
,
at
the
first
(
for
an
infinity
of
Causes
is
impossible
)
If
they
are
so
hardy
as
to
tell
us
,
That
they
came
Originally
by
the
casual
Motion
of
unthinking
Matter
;
let
us
consider
again
how
it
comes
to
pass
that
these
natural
Instincts
hold
on
,
and
continue
in
every
Species
,
and
in
every
Individual
throughout
the
World
;
since
Chance
,
(
blind
,
sporting
,
and
wild
Chance
)
is
far
more
likely
to
spoil
a
fine
Work
than
to
make
it
:
Or
,
if
after
all
they
affirm
,
That
the
continuance
of
Instincts
from
Generation
to
Generation
is
perfectly
casual
;
that
is
,
without
the
Pleasure
or
Power
of
an
understanding
Being
over
all
;
let
us
consider
,
lastly
,
that
Chance
and
Wisdom
are
things
as
utterly
distant
from
each
other
,
as
Extreams
and
Contraries
are
.
Chance
never
did
any
thing
Wisely
,
nor
by
Rule
,
nor
after
a
uniform
Rate
,
nor
in
a
constant
,
uninterrupted
Tenor.
And
yet
all
Animals
operate
Wisely
,
as
if
they
perfectly
understood
the
Reasons
and
Necessities
of
their
own
Actions
.
But
that
they
have
no
Wisedom
or
Reason
of
their
own
,
is
evident
because
The
truth
is
,
those
Images
and
Imitations
of
Wisdom
which
are
in
Creatures
purely
sensitive
,
together
with
the
regularity
and
constancy
of
their
Operations
,
are
as
plain
an
evidence
as
need
be
given
of
the
Existence
of
a
God
;
because
it
is
unconceiveable
how
the
Animal
Parts
of
the
World
should
so
orderly
conform
to
the
Rules
of
Reason
,
as
if
they
were
endued
with
intelectual
Faculties
,
without
any
directions
and
influence
from
a
Divine
Mind
presiding
over
all
.
It
is
no
rarity
to
see
some
of
those
Creatures
(
especially
such
as
have
the
quickest
Sense
)
gratisie
the
curiosity
of
People
,
by
an
entertaining
shew
of
such
artificial
Gestures
and
Actions
,
as
if
they
understood
the
meaning
of
Commands
,
and
knew
how
to
obey
:
And
can
any
one
believe
that
they
never
had
any
Artist
to
discipline
and
teach
them
?
Yet
these
Instances
are
comparatively
very
few
;
nor
is
this
half
so
much
as
natural
Instinct
;
and
,
at
last
,
all
their
little
Tricks
vanish
with
their
Breath
:
And
is
it
imaginable
,
that
every
Animal
under
Heaven
could
constantly
,
and
in
all
things
act
after
such
a
regular
and
wise
Manner
,
without
a
commanding
Power
over
them
?
Or
,
that
any
other
Power
could
be
able
to
command
them
all
,
but
that
which
was
the
Original
of
their
Natures
?
Indeed
the
Learned
Dr.
Cudworth
observes
,
But
(
as
that
great
Man
strongly
Argues
)
it
is
no
more
possible
,
That
the
fortuitous
Motion
of
dead
and
senseless
Matter
should
ever
form
it self
,
be
taught
,
or
necessitated
,
to
produce
such
an
orderly
and
regular
System
,
as
the
Frame
of
this
whole
World
is
,
together
with
the
Bodies
of
Animals
,
and
constantly
to
continue
the
same
;
than
that
a
Man
perfectly
Illiterate
,
and
neither
able
to
write
nor
read
,
taking
,
up
a
Pen
into
his
Hand
,
and
making
all
manner
of
Scrawls
with
Ink
upon
Paper
,
should
at
length
be
taught
and
necessitated
by
the
thing
it self
,
to
write
a
whole
Quire
of
Paper
together
with
such
Characters
,
as
being
decyphered
by
a
certain
Key
,
would
all
prove
Coherent
,
Philosophick
Sense
.
Or
,
than
that
a
Man
Writing
down
the
meer
Letters
of
the
Alphabet
transposedly
,
any
how
,
as
it
happens
,
without
the
least
Thought
either
of
Words
or
Sense
,
after
his
Scribling
a
long
time
together
,
what
is
altogether
insignificant
,
should
at
length
be
taught
and
necessitated
by
the
thing
it self
,
without
the
least
study
or
consideration
of
his
own
,
to
write
a
large
excellent
Volume
.
Or
to
use
another
Instance
;
This
is
no
more
possible
than
that
ten
or
a
dozen
Persons
,
altogether
unskilled
in
Musick
,
having
several
Instruments
given
them
,
and
striking
the
Strings
or
Keys
thereof
,
any
how
,
as
it
happened
,
should
after
some
time
of
Discord
and
Jarring
,
at
length
be
taught
and
necessitated
to
fall
into
most
exquisite
Harmony
,
and
continue
the
same
uninterruptedly
for
several
Hours
together
.
Wherefore
if
it
be
ridiculous
for
one
that
hath
read
over
the
Works
of
Plato
,
or
Aristotle
,
or
those
Six
Books
of
Lucretius
Carus
,
De
Naturâ
rerum
;
to
contend
that
possibly
the
Letters
of
those
Books
might
be
all
put
together
by
Chance
,
or
scribled
at
Random
,
without
the
least
thought
or
study
of
the
Writer
,
he
also
having
no
manner
of
philosophick
Skill
in
him
:
Or
for
one
that
hears
ten
or
a
dozen
Persons
playing
in
Consort
upon
Instruments
of
Musick
,
and
making
ravishing
Harmony
,
to
perswade
himself
that
none
of
those
Players
had
,
for
all
that
,
the
least
of
musical
Art
or
Skill
in
them
,
but
struck
the
Strings
as
it
happened
:
If
all
this
be
ridiculous
to
imagine
,
it
must
needs
be
much
more
ridiculous
and
absurd
,
to
suppose
this
artificial
System
of
the
whole
World
,
to
have
resulted
from
the
fortuitous
Motion
of
senseless
Atoms
,
without
the
direction
of
any
Art
or
Wisdom
;
there
being
much
more
of
Sense
,
Art
,
and
Philosophy
therein
,
than
in
any
philosophick
Volume
or
Poem
ever
written
by
Men
;
and
more
of
Harmony
and
Proportion
,
than
in
any
Composition
of
Musick
.
And
therefore
the
Conclusion
must
be
this
,
That
it
is
absolutely
impossible
things
should
have
come
to
pass
,
or
continued
in
their
orderly
and
regular
Operations
,
by
meer
Fortune
and
Chance
;
and
without
the
direction
of
any
Mind
,
or
God
.
The
Divine
Mind
and
Wisdom
hath
so
printed
its
Seal
,
or
Signature
upon
the
Matter
of
the
whole
corporeal
World
,
as
that
Fortune
and
Chance
could
never
possibly
have
Counterfeited
the
same
.
CHAP.
X.
AND
yet
I
have
more
to
say
.
For
though
what
has
been
already
observed
,
is
a
clear
Demonstration
of
immense
Power
,
divine
Knowledge
,
and
unsearchable
Wisdom
;
yet
there
is
something
very
remarkable
behind
still
,
which
Proclaims
to
all
the
World
that
Glorious
Attribute
of
God
,
his
infinite
Goodness
,
and
Benignity
also
:
And
that
we
cannot
but
take
notice
of
,
if
we
consider
that
which
was
proposed
in
the
next
place
;
namely
,
the
ample
Provision
that
is
made
for
the
Welfare
of
all
needy
Creatures
,
and
even
for
the
temporal
good
of
Mankind
.
I
have
already
observed
the
near
Relation
and
Connexion
that
is
between
all
the
Parts
of
the
Universe
;
the
necessary
dependence
that
one
has
upon
another
,
together
with
the
great
Helps
and
Ministrations
whereby
each
part
of
the
World
is
serviceable
and
useful
to
its
Fellow-Creatures
,
and
does
good
Offices
for
them
.
And
therefore
I
shall
not
need
to
go
over
the
Creation
again
,
to
shew
you
the
various
Footsteps
of
Goodness
which
appear
every
where
,
and
which
are
evident
Marks
of
a
most
liberal
and
munificent
Being
,
that
hath
provided
for
the
Welfare
of
the
whole
.
It
may
be
sufficient
for
me
to
confine
my
Meditations
to
the
Sensitive
Parts
of
the
Universe
,
and
to
take
a
transient
View
there
,
of
the
wise
and
excellent
Provision
which
is
made
for
the
good
of
them
;
for
this
must
undeniably
prove
,
That
things
did
not
come
together
by
Chance
,
(
that
is
,
without
the
contrivance
of
an
intending
Cause
)
but
by
the
Counsel
and
Art
of
a
most
benign
Creator
,
that
hath
taken
care
for
the
good
of
all
things
which
stand
in
Need.
The
Good
of
an
Animal
consisteth
in
the
Existence
of
its
Nature
,
and
in
the
Enjoyment
of
its
own
Being
,
with
Pleasure
and
Safety
:
I
mean
as
far
as
the
Enjoyment
suits
with
the
Wellfare
of
the
rest
:
And
't
is
well
worth
the
while
to
observe
what
due
Provision
is
made
accordingly
for
it
in
both
these
respects
;
First
,
For
its
Production
;
and
then
,
Secondly
,
for
the
Preservation
of
it
afterwards
.
1.
First
,
For
its
Production
:
How
solicitous
doth
blind
Nature
seem
to
be
,
in
preparing
all
things
necessary
for
a
Sensitive
Creature
's
Formation
?
in
drawing
and
laying
out
all
the
Parts
of
▪
it
after
the
best
and
most
proper
manner
?
in
cherishing
the
rude
Foetus
till
it
is
come
to
its
due
Perfection
and
Proportions
?
and
in
supplying
it
with
Nourishment
by
mysterious
Means
,
before
its
coming
into
a
wide
World
?
Every
the
least
Bird
in
the
Shell
,
is
fed
with
a
red
Substance
which
Nature
conveys
into
its
Bowels
through
a
Vein
provided
on
purpose
to
Minister
that
Aliment
for
its
growth
,
till
the
time
of
Exclusion
.
In
Creatures
which
give
Suck
,
there
are
Navel-Vessels
prepared
in
the
Womb
,
to
transmit
the
Nourishing
Juice
from
the
Parent
to
its
Young
;
which
Vessels
upon
its
Production
,
close
up
of
themselves
;
and
then
the
Nourishment
leaving
its
former
Course
,
is
directed
from
the
Womb
to
the
Paps
;
where
Natural
Instinct
teaches
the
tender
thing
to
seek
its
Sustenance
for
the
future
.
These
secret
Dispositions
,
Powers
,
and
Faculties
,
and
formed
with
a
Design
for
some
peculiar
uses
,
and
for
a
certain
time
;
and
therefore
are
impossible
to
be
ascribed
to
unskilful
and
erroneous
Chance
.
No
;
they
are
all
Arguments
of
great
and
tender
Care
;
and
consequently
of
wonderful
Wisdom
and
Goodness
in
an
intelligent
Agent
over
all
,
who
governs
and
guides
Illiterate
Nature
,
that
works
under
him
,
for
the
subsistence
and
well-being
of
his
meanest
Creatures
.
2.
And
then
for
the
Preservation
of
them
being
once
brought
forth
,
so
admirably
kind
and
indulgent
is
Nature
in
its
various
Contrivances
,
that
to
an
observing
Mind
,
they
are
ravishing
Attestations
of
a
God
of
the
most
abundant
and
extensive
Benignity
.
And
here
let
us
give
some
Scope
and
Liberty
to
our
Meditations
,
and
attentively
consider
the
ample
Provision
that
is
made
.
1.
First
,
for
the
support
of
Sensitive
Creatures
in
the
state
of
their
Minority
,
or
in
their
first
helpless
,
necessitous
Condition
:
And
then
,
2.
Secondly
,
for
their
safety
and
welfare
when
they
are
grown
up
,
and
come
to
live
of
themselves
in
the
World
.
1.
First
,
For
their
support
in
the
state
of
their
Minority
,
when
they
stand
most
in
need
of
Help
.
Our
blessed
Saviour
compared
his
own
great
Care
for
the
Preservation
of
the
Jews
,
to
the
tender
Affections
of
an
Hen
towards
her
Chickens
;
or
rather
of
every
Bird
towards
its
young
ones
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
a
Bird
gathereth
her
Brood
under
her
Wings
,
Mat.
23.
37.
)
Which
shall
give
me
warrant
to
take
notice
,
in
the
first
place
,
of
the
Provision
those
poor
things
are
directed
to
make
for
the
Welfare
of
their
Issue
.
The
Provident
Creature
having
found
out
some
Retirement
fit
for
a
Nursery
,
then
pitch'd
upon
the
most
convenient
part
of
it
,
out
of
the
reach
of
Enemies
;
then
built
it
with
Art
inimitable
,
according
to
the
Temper
and
Constitution
of
her
future
Off
spring
;
and
after
long
Incubation
,
and
great
patience
under
hunger
and
thirst
,
having
at
last
produc'd
her
new
Family
,
her
following
Cares
are
to
search
for
Food
that
is
most
agreeable
to
their
Natures
;
to
carry
it
constantly
to
her
Brood
,
that
,
under
God
,
now
call
upon
her
;
to
minister
to
them
one
by
one
,
though
she
want
her self
;
to
shelter
them
from
the
Annoyances
of
the
Weather
;
to
defend
them
what
she
can
from
Hostilities
;
and
at
last
to
invite
them
abroad
,
and
by
her
own
Example
to
teach
them
to
take
Wing
,
to
use
their
Liberty
,
and
by
degrees
to
become
their
own
Feeders
and
Guardians
.
This
natural
Affection
we
may
observe
in
all
other
Animals
universally
,
though
never
so
fierce
and
savage
;
what
Fondness
they
express
towards
their
young
;
what
Securities
they
seek
out
for
them
;
what
Moans
they
make
in
their
Absence
;
with
what
diligence
and
eagerness
they
search
after
them
;
with
what
Pleasure
they
hold
out
the
Dug
to
them
;
and
how
suspicious
they
are
of
the
least
Danger
that
may
approach
.
Which
universal
Instinct
is
an
invincible
Argument
of
the
Existence
of
a
Supreme
,
Beneficent
Being
,
that
hath
fixt
in
the
whole
common
Animal
Nature
this
inseparable
Disposition
,
to
be
an
Instrument
in
his
Hand
,
or
like
a
Provid●●●
under
him
,
to
take
care
〈◊〉
the
Welfare
of
every
poor
Crea●●●●
〈…〉
can
take
care
or
provide
〈…〉
.
And
to
demonstrate
yet
that
these
things
are
not
the
Effects
of
undesigning
Chance
,
but
the
Operations
of
a
provident
and
good
God
,
it
is
further
observable
,
that
according
to
the
standing
Law
,
and
ordinary
Course
of
Nature
,
no
Sensitive
Creature
comes
into
the
World
till
the
things
necessary
for
its
Support
are
ready
.
There
is
a
Breast
prepared
and
replenished
with
Milk
,
for
every
Child
of
Man
:
There
is
an
Udder
for
the
Lamb
,
and
Paps
for
all
other
such-like
Animals
:
And
Tully
observed
long
ago
,
that
the
more
prolisick
any
Animal
is
,
and
the
more
young
ones
it
is
to
suckle
,
the
more
in
number
are
those
little
Bottles
of
2.
And
here
let
us
pass
on
to
observe
,
Secondly
,
the
Provision
that
is
made
for
their
Safety
when
they
are
grown
up
,
and
come
to
live
of
their selves
.
And
here
,
to
cast
things
into
a
clear
Method
,
we
should
consider
,
what
Provision
is
made
1.
First
,
For
their
protection
from
outward
Assaults
;
2.
For
their
defence
against
untimely
Deaths
.
1.
For
the
Protection
of
Creatures
from
outward
Assaults
,
Nature
hath
furnished
many
sorts
of
them
with
means
proper
for
Resistance
;
some
with
Armature
on
their
Heads
,
to
push
and
Gore
;
some
with
Teeth
,
to
rend
an
Enemy
;
some
with
Hoofs
,
to
strike
off
Dangers
;
divers
with
variety
of
other
Weapons
,
which
are
sit
for
their
preservation
:
Nor
are
any
Animals
that
are
to
secure
their
Lives
by
Resistance
,
left
defenceless
.
Nay
,
it
is
observable
of
such
,
that
as
their
Strength
is
suitable
chiefly
in
those
parts
which
serve
for
their
preservation
,
so
is
their
Boldness
and
Courage
proportionable
,
especially
when
they
are
brought
into
Streights
,
and
into
imminent
Danger
.
Nature
indeed
hath
been
accused
by
some
as
a
kind
of
Step-Mother
to
Man
,
for
bringing
him
into
the
World
in
a
naked
,
defenceless
Condition
.
But
it
should
be
considered
,
that
as
Man
hath
Hands
and
Arms
to
use
for
his
Safety
,
so
is
he
endu'd
with
intellectual
Faculties
,
to
form
a
thousand
Weapons
and
Stratagems
for
his
preservation
.
Besides
,
Man
is
naturally
a
social
Creature
,
fitted
to
live
under
Polity
and
Laws
,
and
to
act
according
to
the
Eternal
Rules
of
Goodness
and
Righteousness
;
which
are
far
more
agreeable
to
a
Rational
Nature
,
than
brutish
Violence
is
,
and
would
be
the
most
effectual
Means
for
the
Welfare
of
all
Mankind
,
if
they
were
but
carefully
observed
.
To
accommodate
the
Words
of
the
Prophet
to
this
purpose
,
Isa.
11.
Were
righteousness
the
girdle
of
our
loyns
,
and
faithfulness
the
girdle
of
our
reins
,
the
wolf
might
dwell
with
the
lamb
,
and
the
leopard
lie
down
with
the
kid
;
and
the
calf
,
and
the
young
lion
,
and
the
fatling
together
;
and
a
little
child
might
lead
them
.
The
sucking
child
might
play
on
the
hole
of
the
asp
,
and
the
weaned
child
might
put
his
hand
on
the
cockatrice-den
;
Nor
would
there
be
any
hurt
or
destruction
in
the
World
.
In
short
,
as
Self-preservation
is
the
first
Principle
in
Nature
,
so
is
every
Creature
endu'd
with
Faculties
and
Defensatives
for
their
Preservation
as
long
as
the
Powers
of
Nature
are
to
hold
:
which
shews
that
a
most
wise
and
beneficent
Being
hath
formed
every
thing
for
its
Good
.
2.
Many
other
Creatures
are
directed
by
Nature
to
preserve
themselves
by
flight
:
Not
only
the
Fowls
of
the
Air
,
but
divers
sorts
of
four-footed
Animals
on
Earth
,
especially
such
as
are
of
a
more
timorous
temper
.
And
accordingly
as
their
Organs
of
sensation
are
artificially
fitted
to
discover
dangers
at
a
distance
,
so
are
those
muscular
Parts
which
serve
for
swiftness
much
larger
in
proportion
,
than
in
other
Creatures
,
to
quicken
and
maintain
their
Motions
:
A
plain
Argument
that
those
Instruments
of
Celerity
were
framed
,
not
by
rude
,
unintelligent
Fortune
,
but
by
the
contrivance
of
an
intending
Cause
,
whose
Goodness
is
over
all
his
Works
.
3.
Others
are
taught
to
abscond
in
holes
and
cavities
of
the
Earth
;
and
lest
their
cold
Sanctuaries
should
prove
as
Fatal
to
them
as
external
violence
,
Nature
makes
them
Coats
of
Fur
,
and
such
suitable
Integuments
to
keep
them
warm
.
4.
Lastly
,
Whereas
there
is
utter
Enmity
between
divers
sensitive
Creatures
,
those
Animals
which
are
most
exposed
to
danger
from
others
,
are
endued
with
a
natural
Instinct
which
inables
them
,
both
to
be
sensible
of
their
Enemy
at
the
first
sight
,
and
to
provide
,
what
they
can
,
against
the
danger
.
The
innocent
Lamb
runs
presently
from
the
Wolf
,
though
it
never
saw
a
Wolf
before
.
Many
sorts
of
Birds
are
frighted
at
the
first
sight
of
Fowls
of
Prey
,
and
endeavour
with
all
possible
speed
to
escape
from
them
.
The
Elephant
when
he
goes
to
sleep
,
hides
the
end
of
his
long
Trunk
in
the
Ground
,
so
that
nothing
but
Air
can
get
in
,
lest
his
natural
Enemy
,
the
Mouse
,
should
enter
in
,
and
creep
into
his
Bowels
.
The
Crocodile
that
is
in
continual
Danger
from
that
Aegyptian
Animal
,
the
Iehnenmon
,
is
guarded
Jo.
Johnston
,
admirand
.
qu
tdrup
.
c.
1
4.
by
the
watchful
attendance
of
another
Animal
,
the
Trochilus
,
that
awakens
the
sleeping
Crocodile
,
when
the
Ichneumon
is
preparing
to
run
into
his
Mouth
.
Many
such
remarkable
Observations
might
be
collected
out
of
Natural
Histories
,
which
shew
what
various
Methods
Nature
useth
for
the
preservation
of
living
Creatures
from
Assaults
and
Hurt
.
And
because
Nature
of
it self
is
a
thing
(
if
we
speak
strictly
)
without
all
Providence
,
Care
,
or
Thought
,
Reason
will
oblige
us
to
conclude
,
that
there
is
a
God
over
Nature
;
or
a
most
wise
and
benign
Being
,
that
directs
it
in
operating
for
the
good
of
all
.
2.
Which
will
yet
further
appear
,
if
we
consider
,
in
the
second
Place
,
the
Provision
that
is
made
for
the
Defence
of
Creatures
against
untimely
Deaths
.
And
here
many
things
might
fall
under
our
Meditations
,
should
we
look
over
the
Works
of
Nature
particularly
:
As
1.
First
,
touching
that
sufficiency
of
proper
Food
,
which
is
provided
every
where
for
the
support
of
their
Beings
,
and
for
the
pleasure
of
their
Lives
,
as
far
as
the
enjoyment
of
their
Lives
,
is
consistent
with
the
Welfare
of
the
whole
Universe
.
2.
Secondly
,
Touching
the
aptitude
and
fitness
of
those
Parts
wherewith
every
Species
is
provided
,
for
the
gathering
,
and
digesting
of
their
proper
Sustenance
:
So
that
by
the
Structure
of
an
Animal's
Body
,
especially
in
and
about
the
Mouth
,
it
is
no
hard
matter
to
conjecture
what
sort
of
Food
is
most
suitable
to
its
Nature
,
and
how
,
and
in
what
places
it
is
commonly
gather'd
;
as
for
instance
,
by
the
form
and
length
of
a
Bird's
Beak
,
you
may
guess
what
it
lives
on
,
and
where
its
proper
Aliment
doth
for
the
most
part
lie
.
These
are
plain
Arguments
of
a
provident
and
good
God
,
that
in
every
respect
hath
taken
effectual
Care
,
that
none
of
his
Creatures
should
perish
for
want
of
Sustenance
,
or
for
want
of
Faculties
and
Powers
to
receive
that
Portion
which
his
most
liberal
Hand
giveth
unto
all
.
But
these
Observations
would
carry
us
back
to
some
Subjects
which
we
have
past
through
already
;
and
therefore
I
must
wave
them
here
;
and
shall
employ
my
Thoughts
upon
the
Consideration
of
that
Provision
which
is
made
for
Man
chiefly
,
for
his
present
good
and
safety
,
and
for
the
preservation
of
his
Life
,
as
long
as
it
is
fit
for
him
to
live
in
this
present
World
.
Is
there
not
an
appointed
time
to
man
upon
the
earth
?
Are
not
his
days
also
like
the
days
of
an
hireling
?
saith
Job
,
Chap.
7.
1.
Yes
;
His
days
are
determined
;
the
number
of
his
months
are
with
God
,
who
hath
appointed
his
bounds
that
he
cannot
pass
,
Job
14
5.
By
which
appointed
time
is
meant
the
natural
Period
of
Humane
Life
,
or
,
that
limited
Course
,
beyond
which
all
the
Power
and
Strength
of
Nature
cannot
hold
now
,
since
the
Sentence
of
Death
hath
past
upon
Mankind
.
Indeed
,
before
the
Fall
,
our
Parents
were
in
an
immortal
State
,
and
had
they
never
sinned
,
they
should
have
continued
immortal
in
this
World
(
especially
by
eating
of
the
Tree
of
Life
)
till
God
had
thought
it
sit
to
translate
them
alive
out
of
this
World
into
a
better
.
When
once
the
Decree
came
out
,
Dust
thou
art
,
and
to
Dust
thou
shalt
return
;
it
was
appointed
unto
all
Men
once
to
die
;
and
ever
since
the
Faculties
of
Humane
Nature
have
been
so
stinted
and
weakned
,
that
with
all
our
Care
and
Endeavours
,
we
cannot
stay
very
long
here
.
Now
,
by
an
untimely
Death
I
mean
that
which
comes
before
the
Term
which
is
appointed
and
prefixt
to
ones
Nature
;
and
as
sinful
Creatures
as
we
are
,
such
ample
Provision
is
made
in
all
parts
of
the
World
for
the
health
and
support
of
its
Inhabitants
during
the
Course
of
Nature
,
that
if
People
were
but
wise
and
provident
themselves
in
the
use
of
that
Provision
,
their
End
would
not
be
so
precipitated
as
it
commonly
is
by
Men's
own
Faults
:
Which
necessarily
argues
the
Existence
of
a
most
beneficent
and
gracious
God
,
that
careth
for
us
all
:
For
whereas
these
two
things
are
necessary
to
defend
a
Man
from
an
untimely
Death
;
1.
Convenient
Nourishment
,
to
keep
up
the
Faculties
of
Nature
in
a
due
Vigour
;
and
2.
Proper
Medicinal
Applications
,
to
recover
Nature
,
when
by
some
ugly
Accident
it
begins
to
droop
:
In
both
these
respects
such
ample
Provision
is
made
for
our
Preservation
,
as
is
impossible
with
reason
to
be
ascrib'd
to
any
Cause
,
but
the
Providence
and
Bounty
of
a
good
God
.
1.
First
,
There
is
provided
convenient
Nourishment
for
all
;
that
is
,
such
as
is
suitable
to
People
of
all
Conditions
.
2.
Such
as
is
suitable
to
the
Quality
of
all
Climates
.
And
3.
Such
as
is
suitable
to
all
Tempers
and
Constitutions
:
All
which
could
never
have
been
without
the
Counsel
and
Skill
of
an
intelligent
Being
,
that
ordereth
and
disposeth
every
thing
in
the
World
after
the
best
way
.
1.
Convenient
Food
is
provided
for
People
of
all
Ranks
,
States
,
and
Conditions
.
Because
the
ordinary
sorts
of
People
were
to
be
provided
for
,
as
well
as
the
great
and
noble
;
(
and
indeed
much
rather
,
considering
that
the
greatest
part
of
Mankind
doth
consist
of
People
of
an
ordinary
Condition
)
therefore
Wisdom
and
Goodness
hath
made
that
the
sittest
and
most
agreeable
,
the
most
natural
Food
,
which
is
ordinarily
and
commonly
had
;
that
which
is
the
next
at
Hand
;
that
which
is
most
easie
and
ready
to
be
gotten
.
Things
which
lie
more
out
of
the
way
,
serve
rather
for
Mens
Luxury
,
as
Luxury
serveth
to
breed
Diseases
:
Those
common
Meats
which
answer
the
ordinary
Necessities
of
Mankind
,
are
most
Salutary
and
Natural
.
Of
the
Truth
hereof
this
is
a
clear
Argument
,
because
such
Provisions
,
if
moderately
used
at
a
time
,
Nature
is
not
offended
with
,
but
rather
craveth
for
,
though
daily
taken
:
Whereas
Daimies
,
which
are
more
scarce
,
and
harder
to
be
provided
,
and
which
gratifie
the
Fancy
rather
than
supply
our
Wants
,
the
Appetite
is
soon
cloy'd
with
,
and
becomes
averse
to
.
How
sensual
soever
we
are
,
neither
the
most
Craving
,
nor
the
most
wanton
People
would
be
tied
,
or
endure
to
live
long
upon
those
By-Entertainments
,
and
far-setch'd
Rarities
,
which
Woods
and
Forests
,
Rocks
and
Mountains
afford
.
But
no
temperate
Person
is
surfeited
with
Bread
from
the
Field
,
which
is
the
common
Food
of
the
World
.
'T
is
every
Day
repeated
with
Hunger
,
as
well
as
swallowed
with
Delight
.
And
so
it
is
with
other
ordinary
sorts
of
Nutriment
;
they
find
a
kind
Welcome
to
Nature
,
and
leave
behind
'em
a
grateful
Appetice
.
Upon
which
account
the
mean
Man
shareth
with
the
Mighty
in
the
Comforts
of
this
Life
;
and
hath
equal
reason
to
rejoyce
in
the
good
things
before
him
,
and
to
bless
a
provident
Hand
which
scattereth
these
necessary
Comforts
without
discrimination
,
as
the
Manna
was
scattered
in
the
Wilderness
;
He
that
gathered
much
had
nothing
over
;
and
he
that
gathered
little
had
no
lack
,
Exod.
16.
18.
Every
Man
gathereth
according
to
his
eating
,
and
that
which
is
agreeable
to
his
Appetite
and
Taste
:
Which
would
be
Nonsense
to
ascribe
to
undiscerning
Chance
,
because
it
is
apparently
the
effect
of
Prescience
,
Wisdom
,
and
unlimited
Goodness
;
and
therefore
shews
,
that
there
is
a
Being
of
the
most
extensive
Kindness
and
Benignity
,
who
shutteth
not
up
his
Bowels
of
Compassion
from
any
;
but
,
as
he
maketh
Poor
,
and
maketh
Rich
,
so
he
holdeth
out
his
Hands
like
a
common
Providore
,
to
support
all
indifferently
,
and
giveth
to
every
Man
a
convenient
Portion
.
2.
Ample
Provision
is
made
,
as
for
all
People
of
all
Conditions
,
so
for
the
Necessities
of
all
Climates
and
Nations
in
the
World
.
Though
in
every
particular
Country
there
is
not
the
same
plenty
,
nor
the
same
sorts
of
Provision
,
for
a
weighty
reason
which
I
shall
presently
take
notice
of
;
yet
no
Nation
is
so
barren
and
destitute
,
as
not
to
yield
its
Inhabitants
(
especially
its
Natives
)
a
competency
and
sufficiency
of
things
needful
for
them
,
especially
where
a
Nation
is
well
Peopled
and
well
cultivated
.
Some
abound
with
grosser
kinds
of
Food
;
others
with
variety
of
Pulses
;
others
with
peculiar
Plants
and
Roots
,
and
generous
Wines
;
others
with
choice
of
excellent
Fruits
;
and
others
with
singular
sorts
of
Trees
,
which
answer
variety
of
uses
,
and
serve
not
only
for
the
Necessities
,
but
also
for
the
Conveniencies
and
Delights
of
People
;
as
(
what
a
learned
Author
observes
)
3.
The
reason
why
there
is
not
an
equal
plenty
of
the
same
things
in
every
Nation
,
I
take
to
be
this
;
Because
the
same
things
are
not
sit
and
proper
for
all
People
.
And
this
,
Thirdly
,
I
cannot
but
look
upon
as
a
pregnant
Argument
of
a
Providence
and
a
God
,
that
in
all
parts
of
the
World
such
Provision
is
made
for
the
Sustenance
of
People
,
as
is
most
suitable
to
their
Tempers
and
Constitutions
.
In
Cold
or
more
Temperate
Climates
,
where
the
Air
is
more
Nitrous
,
and
where
,
consequently
,
the
Appetites
of
People
are
the
stronger
,
and
their
Constitutions
require
the
stronger
Food
,
there
grosser
Nourishment
is
more
agreeable
;
and
accordingly
we
find
,
that
in
such
Parts
,
and
among
such
People
,
there
is
the
greater
plenty
of
the
Flesh
of
Beasts
,
for
their
constant
Support
.
Abundance
of
this
kind
of
Diet
would
not
be
so
suitable
to
Sanguine
Tempers
in
Hot
Climates
,
but
rather
would
create
inordinate
Fermentations
of
Blood
,
Fevers
,
Calentures
and
Frenzies
:
And
therefore
such
Nations
are
better
stor'd
with
Roots
,
Pulses
,
and
Plants
,
and
with
various
Fruits
of
the
Vine
,
to
correct
the
more
Phlegmatick
part
of
them
,
and
to
carry
off
the
Crudities
and
Flatulency
thereof
.
Other
places
abound
with
Fruits
that
are
fragrant
,
refreshing
,
and
cooling
,
as
being
most
proper
to
preserve
the
Inhabitants
in
a
State
of
Health
,
and
a
due
Temper
.
The
great
plenty
of
Rices
in
the
East
;
and
of
Maize
,
which
is
the
great
Food
of
the
Americans
;
and
such
other
peculiar
sorts
of
Nutriment
in
other
Countries
,
are
provided
for
the
peculiar
Constitutions
of
People
every
where
,
and
adapted
to
them
.
And
so
are
their
Drinks
,
if
taken
in
a
due
measure
.
For
which
reason
,
though
the
Vine
be
a
Plant
which
generally
grows
in
all
Nations
of
the
World
,
because
of
general
Use
,
yet
some
Oriental
Parts
are
quite
destitute
of
it
:
But
(
says
my
Author
)
the
want
of
it
is
2.
Yet
it
will
not
be
amiss
to
observe
a
little
,
what
Provision
there
is
made
too
of
proper
,
Medicinal
Remedies
,
to
recover
the
insirm
Nature
of
Man
,
when
it
begins
to
droop
;
to
convince
Men
yet
further
of
the
Existence
of
a
God
,
that
begrudgeth
not
any
Man
that
Good
which
consisteth
in
the
Enjoyment
of
himself
,
till
his
appointed
time
cometh
.
What
variety
of
Drugs
Nature
is
furnished
with
to
this
purpose
,
is
neither
necessary
nor
proper
for
me
to
note
here
.
The
thing
I
would
briesly
observe
is
this
;
That
such
Medicinal
Remedies
are
provided
for
all
Men
,
and
those
so
sitly
suited
to
all
incident
Griefs
,
as
are
enough
to
satisfie
any
reasonable
Man
,
that
there
is
a
Divine
,
Benign
Nature
in
the
World
,
that
of
his
Insinite
Goodness
taketh
care
of
us
all
.
And
this
will
appear
if
we
consider
the
Provision
which
is
made
,
1.
Against
such
common
Diseases
as
Mankind
in
general
are
subject
unto
:
2.
Against
such
as
are
incident
more
peculiarly
to
some
Nations
.
1.
First
,
There
are
very
many
Diseases
which
are
incident
to
all
People
in
general
.
For
as
all
Mankind
consist
of
the
same
common
Nature
,
so
is
this
common
Nature
subject
in
all
places
to
decay
and
dissolution
;
nor
are
there
any
parts
in
ones
Body
but
what
are
liable
to
the
same
Infirmities
and
Griefs
,
which
affect
the
rest
of
Adam's
Generations
.
Now
that
People
may
not
unavoidably
come
to
an
untimely
End
,
only
for
want
of
present
,
necessary
help
,
there
is
all
over
the
World
a
sufficiency
of
proper
Means
,
if
Men
will
but
take
the
pains
to
discover
the
Faculties
of
those
things
which
Nature
affords
,
and
be
careful
to
apply
and
use
them
after
a
due
manner
.
And
as
our
necessary
Food
is
,
so
are
our
necessary
Medicaments
ordinarily
and
commonly
to
be
had
:
For
no
Man
is
forced
to
languish
on
,
and
die
,
under
a
Dropsie
or
Fever
,
a
Consumption
or
Flux
,
or
such
like
usual
Distemper
,
meerly
for
want
of
this
one
particular
Root
,
or
that
Flower
,
or
that
Drug
,
which
cannot
be
procured
at
Home
,
but
must
be
fetch'd
from
beyond
the
Seas
by
a
long
Voyage
and
great
Expence
.
The
things
we
most
need
are
within
our
reach
,
and
hard
by
,
almost
in
every
Wood
,
Field
,
and
Garden
:
And
though
some
humorous
and
vain
Persons
are
seldom
pleased
but
with
what
is
scarce
and
costly
,
yet
Nature
is
gratified
with
what
is
common
,
as
most
suitable
to
its
Necessities
,
most
proper
and
effectual
for
its
relief
.
The
Ancient
Egyptians
had
their
Garden-Deities
;
not
that
they
look'd
upon
them
as
Gods
,
but
as
great
preservatives
of
Life
,
blest
with
a
Divine
Power
derived
,
as
they
thought
,
from
the
Objects
of
their
Worship
.
And
hence
,
perhaps
,
it
might
be
that
the
Jews
who
had
lived
so
long
among
them
,
lusted
in
the
Wilderness
for
their
Old
Egyptian
Fare
,
the
Melons
,
the
Cucumbers
,
the
Leeks
,
the
Onions
,
and
the
Garlick
;
because
they
had
by
their
long
Experience
found
those
things
so
Beneficial
in
a
Countrey
,
where
the
Air
was
wont
to
be
corrupted
by
the
Inundations
of
that
vast
River
Nilus
.
Generally
speaking
,
Domestick
Remedies
are
the
kindest
Friends
to
every
ones
Nature
,
and
the
best
Restoratives
of
it
;
and
it
seems
a
sensible
Argument
of
Divine
Wisdom
and
Unlimited
Bounty
;
that
is
,
of
the
Existence
of
a
Provident
and
Good
God
,
that
such
Provision
is
made
so
aptly
and
liberally
for
high
and
low
,
for
Men
of
all
Ranks
,
Conditions
and
Ages
,
and
for
People
of
the
meanest
Fortunes
;
that
the
precious
Life
given
to
us
all
may
not
be
snatch'd
from
us
(
if
we
be
but
Provident
our selves
)
till
Nature
hath
done
her
whole
Work
;
till
it
be
time
for
us
to
go
hence
;
till
that
proper
Season
comes
which
Job's
Friend
spake
of
;
the
Season
when
a
Man
shall
be
ripe
and
sit
to
drop
into
another
World
;
Thou
shalt
come
to
thy
grave
in
a
full
age
,
like
as
a
shock
of
corn
cometh
in
,
in
its
season
,
Job
5.
26.
2.
Secondly
,
There
are
some
Jo.
Fernel
.
de
abdit
.
rerum
causis
,
lib.
2.
Diseases
which
Physicians
call
Endemial
;
meaning
such
as
are
more
peculiar
and
familiar
to
some
Nations
.
And
if
Travellers
would
accurately
observe
what
proper
Provision
is
made
against
such
Distempers
,
throughout
the
several
Parts
of
the
known
World
,
they
might
oblige
us
with
such
a
fair
acconnt
of
the
Divine
Goodness
,
as
that
the
curiosity
of
Men
could
not
desire
a
fairer
for
its
kind
.
In
divers
Nations
their
proper
Food
is
their
proper
Physick
too
.
In
many
places
the
natural
Baths
,
and
other
medicinal
Waters
of
the
Countrey
,
serve
to
carry
off
Diseases
that
are
most
incident
.
In
some
parts
of
A.
srick
every
one
is
said
to
be
his
own
Physician
;
because
all
of
them
are
so
much
Mr.
Ray
,
p.
104.
I
have
mentioned
more
than
once
,
that
there
are
such
Species
of
Plants
produced
in
every
Countrey
,
as
are
most
proper
and
convenient
for
the
Meat
and
Medicine
of
Men
and
Animals
that
are
bred
and
inhabit
there
.
Insomuch
that
Solenander
writes
,
That
from
the
frequency
of
the
Plants
which
spring
up
naturally
in
any
Region
,
he
could
easily
gather
what
Endemial
Diseases
the
Inhabitants
thereof
were
subject
to
.
And
what
can
this
argue
,
but
great
and
wonderful
Goodness
in
a
provident
Being
above
,
who
taketh
ample
Care
of
the
Lives
of
his
Creatures
?
With
what
Face
can
any
Man
ascribe
all
this
commodious
and
apt
Disposition
of
things
to
Chance
,
which
is
such
a
palpable
Evidence
of
Wisdom
and
Benignity
?
Should
you
look
into
a
great
Family
,
or
an
Hospital
,
and
there
observe
what
Provision
is
made
for
the
whole
House-hold
;
sufficient
and
agreeable
Sustenance
prepared
for
every
the
meanest
Retainer
to
it
;
skilful
Artists
daily
attending
with
proper
Remedies
for
Griefs
and
Sicknesses
of
all
sorts
;
and
every
thing
disposed
so
orderly
,
and
after
such
a
Congruous
,
Liberal
,
and
Charitable
manner
,
as
speaks
Compassion
and
Goodness
towards
all
:
Would
you
not
think
it
reasonable
to
conclude
that
certainly
there
is
a
wise
and
beneficent
Governour
presiding
,
by
whose
Directions
and
under
whose
Care
all
Ministrations
are
performed
in
such
a
way
as
is
suitable
to
every
ones
Necessities
?
Why
,
much
rather
may
we
think
it
reasonable
to
conclude
that
there
is
a
God
presiding
over
the
whole
World
,
under
whose
unlimited
Providence
Nature
doth
regularly
and
conveniently
minister
to
the
Wants
of
all
People
.
The
Families
of
the
Earth
are
innumerable
;
their
Habitations
vastly
distant
;
their
Necessities
pressing
,
constant
,
various
,
and
infinite
;
And
what
but
infinite
Wisdom
,
Power
and
Goodness
could
provide
so
amply
,
and
appositely
for
them
all
?
Nature
,
its
true
,
does
it
immediately
;
but
,
as
hath
been
shewn
,
Nature
of
it self
is
an
uncontriving
,
unthinking
Thing
that
acteth
in
the
Dark
,
and
therefore
it
infers
the
Existence
of
an
Agent
above
and
over
it
,
that
understands
for
it
;
that
hath
put
it
into
a
stated
Method
,
and
still
directs
and
employs
it
under
him
to
minister
thus
to
the
Necessities
of
Men
every
where
,
who
do
,
or
should
at
least
understand
far
better
than
Nature
does
,
whence
all
that
Bounty
and
Liberality
comes
,
which
replenisheth
the
World
.
CHAP.
XI
.
HAving
proceeded
thus
far
upon
this
large
Speculation
,
concerning
the
excellent
State
of
the
World
,
as
a
clear
Proof
that
there
is
a
most
wise
and
good
Being
who
framed
it
.
I
find
but
one
thing
remaining
for
us
to
look
into
;
and
that
is
the
admirable
Frame
of
our
own
rational
Nature
,
which
I
have
reserved
for
the
last
Consideration
,
because
it
is
the
brightest
and
most
glorious
manifestation
of
a
Deity
.
For
if
it
be
made
appear
that
our
rational
Part
is
so
excellent
,
as
that
it
could
not
be
formed
by
any
thing
less
than
an
Agent
that
is
essentially
Divine
,
and
transcendently
Perfect
,
humane
Reason
must
extort
this
Confession
from
all
Men
,
That
there
is
a
Being
incomprehensibly
Excellent
,
which
formed
so
excellent
a
Creature
as
our
humane
Nature
is
.
In
Discoursing
then
upon
this
Subject
,
I
shall
endeavour
to
shew
these
Two
things
.
1.
First
,
Wherein
the
Excellence
of
humane
Nature
does
consist
.
2.
Secondly
,
That
this
Excellence
was
derived
,
not
from
the
casual
Modification
of
stupid
Matter
,
but
from
the
Agency
of
an
intelligent
Cause
that
is
eminently
and
absolutely
Perfect
.
1.
First
,
Touching
the
Excellence
of
our
humane
Nature
.
By
our
humane
Nature
,
is
understood
strictly
the
intellectual
,
thinking
,
and
rational
Thing
within
us
which
we
call
the
Soul
:
And
when
I
spake
of
its
Excellence
,
I
mean
its
essential
Perfection
,
before
Vice
comes
to
deprave
and
hurt
it
:
And
I
spake
too
of
a
comparative
Perfection
;
not
meaning
that
it
is
Excellent
in
such
a
sublime
Degree
,
as
a
Deity
is
supposed
to
be
;
but
Excellent
in
its
Kind
,
and
in
comparison
of
the
other
Parts
of
this
visible
World
.
Now
that
every
rational
Soul
is
thus
Excellent
,
will
appear
both
from
its
Nature
and
Faculties
.
In
its
Nature
it
is
,
1.
First
,
Immaterial
.
For
it
is
a
distinct
thing
from
Matter
;
and
the
Properties
of
it
are
quite
different
from
the
Properties
of
Matter
.
It
is
of
the
Nature
of
Matter
,
to
be
locally
extended
,
as
a
Wall
is
,
part
by
part
,
and
one
part
by
another
in
a
palpable
Series
of
Contiguity
;
to
move
as
a
Stone
does
,
as
it
is
moved
forcibly
by
some
other
Agent
,
and
to
communicate
its
Motion
to
a
corporeal
Substance
by
strokes
imprest
upon
it
;
to
be
wholly
passive
to
external
Violence
;
to
be
in
an
utter
state
of
Rest
,
when
Force
is
not
offered
;
to
be
as
Senseless
as
a
Stone
,
and
as
void
of
Cogitation
;
and
when
it
is
stirred
and
agitated
,
to
be
destitute
of
all
Apprehension
which
way
,
or
in
what
manner
,
or
to
what
end
it
moves
:
These
and
the
like
dull
Properties
essentially
and
necessarily
belong
to
Matter
.
There
is
as
much
difference
between
them
and
the
Attributes
of
the
rational
Soul
,
as
between
Death
and
Life
.
Because
this
is
a
busie
Thing
,
prone
and
ready
to
enquire
into
the
qualities
of
Objects
;
to
discover
their
Natures
;
to
apprehend
Ideas
;
to
commit
Notions
to
Memory
for
a
long
time
;
to
discern
and
distinstuish
between
Truth
and
Falshood
,
and
between
Right
and
Wrong
;
to
infer
Conclusions
from
Premises
;
to
spin
Opinions
out
of
a
train
of
Thoughts
;
to
judge
what
is
to
be
Received
,
and
what
is
to
be
Rejected
;
to
exert
an
Appetite
towards
that
which
is
Good
,
and
to
rest
with
Complacency
and
Delight
in
the
Enjoyment
of
it
.
Nay
,
besides
all
this
,
to
be
also
in
its
operations
Self-active
and
Self-determining
,
is
Essential
to
it
.
For
the
Soul
of
Man
is
not
pulled
,
or
forced
,
dragged
,
or
drawn
,
or
thrust
on
like
a
Machine
.
No
;
the
Principle
of
its
Actions
is
within
its
self
;
nor
can
any
thing
move
it
,
but
by
its
own
consent
and
voluntary
compliance
.
Indeed
outward
Objects
make
Impressions
upon
it
;
and
such
as
do
affect
it
and
incline
it
to
act
according
as
things
appear
to
be
either
desirable
or
hurtful
.
But
this
is
not
done
by
any
violent
,
necessitating
Impulse
,
like
the
Force
imprest
upon
a
common
Engine
;
but
in
a
Moral
way
,
by
perswasion
and
allurement
,
and
by
the
intervening
use
of
Reason
,
which
judgeth
of
the
Object
whether
it
may
be
chosen
or
refused
,
and
accordingly
dictates
and
directs
:
So
that
when
the
Soul
resolves
upon
Actions
,
and
comes
to
exert
its
Power
,
it
determines
it self
,
being
sollicited
thereunto
by
Temptations
and
Arguments
from
the
inviting
Appearance
of
an
Object
,
but
not
driven
to
it
by
irresistible
Violence
.
For
in
many
Cases
we
do
resist
Offers
,
though
they
be
very
Tempting
;
because
the
Motives
for
our
compliance
are
not
so
strong
,
as
the
Reasons
which
are
against
it
:
And
when
the
Reasons
on
each
hand
seem
equally
fair
,
the
Soul
is
unresolved
,
and
in
suspence
,
hanging
in
doubt
,
in
aequilibrio
,
like
Scales
that
are
exactly
even
till
some
Grains
be
added
,
some
more
Arguments
offered
on
the
one
side
which
outweigh
all
on
the
contrary
,
and
so
turn
and
cast
the
Scale
,
and
bring
the
Soul
to
a
Determination
.
Of
these
things
every
Man
hath
daily
Experience
in
his
own
Breast
:
We
all
feel
in
our selves
this
our
native
Liberty
and
determining
Power
.
And
hence
it
follows
,
That
after
all
the
Disputes
about
the
Substance
of
the
rational
Soul
what
it
is
,
we
may
certainly
conclude
what
it
is
not
.
It
cannot
be
any
material
,
corporeal
Substance
,
though
you
suppose
it
to
be
never
so
fine
and
thin
;
because
its
Operations
are
quite
different
from
the
Motions
of
the
most
subtile
Body
.
They
proceed
not
from
any
necessitating
Cause
;
nor
are
they
carried
on
after
a
necessitating
Manner
;
nor
are
they
brought
to
any
necessary
Result
,
as
the
Motions
of
Matter
are
(
these
are
still
imprest
upon
it
by
some
necessitating
thing
which
is
without
,
and
foreign
to
it
.
)
But
the
Soul
of
Man
hath
a
Principle
of
Freedom
and
voluntary
Activity
within
it self
,
and
in
its
Nature
,
whereby
it
is
apt
to
begin
,
and
order
,
and
govern
,
and
perfect
its
own
Actions
,
as
its
own
Reason
directeth
,
and
as
it self
judgeth
to
be
most
convenient
and
best
.
2.
And
because
it
is
immaterial
,
it
must
follow
,
that
its
own
Nature
it
is
immortal
also
;
which
is
the
Second
Argument
of
its
Excellence
,
if
compar'd
with
all
the
other
parts
of
this
visible
World
.
That
this
thing
may
be
rightly
understood
,
we
must
consider
,
that
there
is
a
two
fold
Life
in
Man
.
1.
The
Life
of
the
Compositum
(
as
they
call
it
)
or
the
Life
of
the
whole
Man
;
that
Life
which
results
from
the
Vital
Union
between
Soul
and
Body
.
This
cannot
be
thought
immortal
,
because
we
see
it
every
Day
destroy'd
by
the
separation
of
those
two
Substances
,
Soul
and
Body
,
from
each
other
.
2.
There
is
the
Original
Life
of
the
Soul
it self
,
consider'd
singly
and
separately
,
as
a
distinct
thing
from
the
Body
.
This
Life
is
,
I
conceive
,
a
state
of
Vigour
and
Activity
,
and
a
state
which
is
peculiar
and
proper
to
the
Soul
.
Now
this
is
immortal
;
that
is
,
though
the
Body
turns
to
Dust
and
Ashes
,
yet
the
Soul
continues
a
living
Being
still
;
or
subsisteth
on
in
a
state
of
Vigour
;
so
that
the
Nature
of
it
is
not
subject
to
Mortality
.
For
by
Mortality
is
meant
a
proneness
or
tendency
in
a
Being
to
a
Dissolution
of
it
,
upon
the
failing
of
that
Principle
of
Activity
within
it
,
which
we
call
Life
.
And
three
things
are
requisite
to
render
a
thing
Mortal
;
as
we
see
by
every
Day
's
Experience
,
in
all
Creatures
which
naturally
consume
away
and
die
.
1.
There
must
be
a
Mixture
of
contrary
Qualities
,
as
Heat
and
Cold
,
and
the
like
.
2.
There
is
a
corruptibility
of
Humours
upon
the
Prevalence
and
Predominancy
of
one
Quality
over
the
others
.
3.
And
Thirdly
,
a
Divisibility
of
the
Parts
upon
and
after
the
over-powering
the
Faculties
and
Temperament
of
Nature
.
So
that
't
is
Matter
that
is
liable
to
Death
;
nor
can
Death
be
incident
to
any
thing
but
Matter
,
nay
to
corruptible
Matter
;
nor
can
any
corporeal
Substance
be
Immortal
,
till
this
Corruptible
hath
put
on
Incorruption
.
If
then
a
Being
be
immaterial
,
or
destitute
of
Bodily
Parts
,
it
must
be
in
its
own
Nature
immortal
too
.
A
Spirit
hath
not
Flesh
,
and
Bones
(
and
Blood
)
as
every
Humane
Body
hath
;
and
consequently
it
cannot
be
liable
to
those
jarring
Elements
whereof
our
Bodies
do
consist
;
nor
can
it
of
it self
be
capable
of
Corruption
or
Dissolution
of
Parts
,
as
our
Mortal
Bodies
are
,
seeing
it
is
supposed
to
have
no
Parts
at
all
to
be
divided
.
Therefore
since
the
Rational
Soul
is
a
Spirit
,
or
such
a
Being
as
is
incorporeal
and
immaterial
(
as
I
have
now
shew'd
it
is
)
it
must
follow
,
that
it
is
not
naturally
subject
to
Mortality
,
as
the
Body
is
;
because
it
is
utterly
void
of
all
Natural
Principles
of
Mortality
,
and
is
incorruptible
in
its
Essence
;
and
therefore
it
must
by
the
ordinary
Necessity
of
its
own
Nature
,
as
well
as
by
the
Will
and
Pleasure
of
a
Superiour
Being
,
survive
the
Body
,
to
receive
Rewards
or
Punishments
in
another
World
,
according
to
the
Quality
of
its
Actions
in
this
.
2.
Having
thus
briefly
consider'd
the
Nature
of
every
Humane
Soul
,
let
us
,
Secondly
,
take
some
Account
of
its
Excellence
in
respect
of
its
Faculties
and
Powers
,
in
order
to
prove
the
Existence
of
a
God
,
as
the
only
Cause
that
could
give
this
Soul
a
Being
.
There
are
some
Faculties
in
a
Man
which
are
common
to
Brute
Creatures
also
:
As
1.
Sense
,
or
the
power
of
perceiving
Idea's
imprest
from
outward
Objects
upon
the
Organs
of
Sensation
;
the
Eye
,
Ear
,
&c.
2.
Phansie
,
or
a
power
of
apprehending
the
seeming
Suitableness
or
Unsuitableness
of
an
Object
to
its
Nature
.
3.
Memory
,
or
the
power
of
retaining
for
some
time
the
Idea's
and
Shapes
of
things
sensible
.
4.
Appetite
,
or
a
power
of
moving
according
as
an
Object
appears
,
either
agreeable
or
hurtful
;
being
allur'd
by
the
one
,
or
frighted
and
dampt
by
the
other
.
But
these
several
Powers
are
nothing
in
comparison
of
those
noble
faculties
peculiarly
belonging
to
the
Rational
Soul
;
as
any
Man
may
perceive
that
will
but
search
into
himself
,
and
observe
what
he
finds
and
feels
there
.
For
1.
First
,
We
find
that
we
have
a
Power
to
Think
and
Consider
;
I
mean
to
examine
those
Objects
which
are
presented
to
our
outward
Sense
;
to
employ
our
Minds
conversantly
about
them
;
to
take
notice
of
their
Proportions
,
Forms
,
and
Qualities
;
to
compare
one
thing
with
another
;
to
discover
the
Causes
and
Effects
of
them
,
so
that
we
may
penetrate
into
the
inside
of
them
,
and
dive
into
their
Natures
.
Now
this
no
Brute
Creature
doth
,
or
can
do
.
The
ox
,
indeed
,
knoweth
his
owner
,
and
the
ass
his
masters
crib
;
that
is
,
they
come
to
both
,
being
invited
and
moved
thereunto
by
the
appearance
of
things
,
which
are
wont
to
gratifie
the
Eye
and
Palate
.
But
in
this
there
is
no
such
thing
as
Consideration
,
nothing
that
can
properly
be
call'd
Thought
;
because
such
Creatures
are
not
capable
of
enquiring
in
themselves
,
Who
,
or
what
their
Feeders
are
?
or
,
What
the
Substance
of
their
Fodder
is
?
or
,
What
produced
it
?
or
,
How
it
was
provided
?
or
,
To
what
End
it
serves
?
and
,
For
what
Reason
it
is
proper
and
good
to
be
used
?
Acts
of
this
kind
are
too
high
for
Animals
which
are
meerly
Sensitive
;
Their
Phancies
go
no
further
than
the
Crib
:
They
are
well
satisfy'd
with
the
bare
enjoyment
of
that
which
is
before
them
.
The
Considering
part
belongs
to
Man
:
To
observe
the
natural
difference
between
Things
and
Things
;
to
examine
their
distinct
Causes
,
Properties
,
Dispositions
,
and
Uses
;
and
so
to
look
into
their
intrinsick
Essences
and
Natures
;
this
is
the
peculiar
work
and
business
of
a
Soul
that
is
Rational
.
2.
We
find
in
our selves
,
that
we
have
a
power
to
understand
also
;
that
is
,
a
Faculty
and
Ability
to
comprehend
the
Reason
,
and
Condition
,
and
Philosophy
of
Matters
;
nay
,
to
know
many
things
which
are
not
directly
obvious
to
our
outward
Senses
.
That
Perception
which
is
in
Animals
Irrational
,
is
an
Idea
in
the
Phancy
,
deriv'd
from
those
Efsluvium's
,
Rays
,
and
Images
of
external
Objects
,
which
are
imprest
upon
the
Hearing
,
Seeing
,
Smelling
,
Tasting
,
or
Feeling-Faculty
,
and
so
convey'd
through
the
Nerves
into
the
Brain
.
These
are
sensible
Phantasms
;
and
the
possessing
of
an
Animal
with
them
is
properly
called
Sensation
,
because
the
Creature
is
affected
with
a
sensible
Object
,
meerly
by
the
use
of
its
Senses
.
But
Sensation
is
one
thing
,
and
Intellection
or
Understanding
is
another
.
This
properly
is
,
when
a
Man's
Mind
is
so
possest
and
enlightned
with
Intelligible
Notions
,
or
with
such
Idea's
as
are
not
subject
to
corporeal
Sense
,
and
therefore
such
as
cannot
be
stampt
upon
the
Mind
by
Motion
or
Pressure
from
Bodies
without
us
;
but
such
Idea's
as
spring
out
of
the
Mind
it self
,
by
an
active
,
exerting
Power
that
is
native
to
it
.
There
are
many
kinds
of
such
intelligible
Notions
,
as
do
not
fall
under
external
Sense
,
and
yet
are
very
clear
and
evident
to
us
:
As
several
Certainties
in
Mathematicks
,
which
appear
from
Demonstration
;
divers
Truths
in
Natural
Philosophy
,
which
we
are
convinced
of
by
pure
Reason
;
several
Moral
Verities
,
which
we
are
assured
of
,
from
the
immutable
Natures
of
Vice
and
Virture
;
several
Doctrines
in
Theology
which
our
Minds
yield
us
,
from
the
Contemplation
of
the
Divine
Attributes
and
Perfections
:
Besides
divers
such
common
Notions
as
these
,
wherein
all
Mankind
are
agreed
of
themselves
,
That
what
hath
not
any
Being
,
cannot
act
;
That
things
which
agree
in
one
Third
,
agree
among
themselves
;
That
the
Cause
is
in
order
of
Nature
before
the
Effect
;
That
Equals
added
unto
Equals
,
do
make
Equals
;
That
Nothing
can
produce
it self
out
of
Nothing
;
and
the
like
:
These
are
eternal
Truths
,
which
depend
not
upon
Sense
,
but
upon
natural
,
certain
Reason
;
for
they
would
be
Truths
though
there
were
not
any
Sensitive
Creatures
in
the
World
.
Now
this
is
a
noble
Power
in
the
Soul
,
which
sets
it
infinitely
above
the
Souls
of
Irrational
Creatures
,
in
that
it
can
act
within
it self
abstractedly
from
Matter
;
and
without
using
the
Bodily
Senses
,
can
speculate
and
understand
those
leading
Truths
,
and
necessary
Notions
,
which
are
in
order
to
the
greatest
Undertakings
,
and
inable
the
Mind
of
Man
to
search
into
all
the
Secrets
of
Nature
;
to
open
the
Mysteries
of
the
Creation
;
to
invent
Arts
;
to
improve
Sciences
;
to
prescribe
the
most
commendable
Rules
of
Life
;
and
,
in
short
,
to
govern
the
World
:
All
which
I
shall
shew
is
an
Argument
of
the
Existence
of
an
absolutely
perfect
Mind
,
or
a
God
,
that
formed
the
Rational
Soul
with
Divine
Faculties
and
Powers
to
act
under
him
.
3.
Thirdly
,
We
find
in
our selves
a
Power
to
deduce
one
thing
out
of
another
by
way
of
Inference
;
and
by
comparing
Notions
with
Notions
,
and
by
sifting
them
narrowly
,
to
gather
and
conclude
in
the
End
,
that
this
is
True
,
and
that
False
;
this
is
Right
,
and
that
Wrong
;
and
so
to
go
on
,
still
drawing
of
Consequents
out
of
Antecedents
;
which
is
usually
call'd
Ratiocination
,
or
Mental
Discourse
.
As
for
Example
;
Though
we
discern
not
our
own
Souls
,
nor
can
behold
them
with
our
Eyes
,
yet
in
regard
that
we
think
,
and
meditate
,
and
reason
in
our selves
,
we
strongly
conclude
,
that
they
are
Beings
actually
existing
,
because
it
is
most
certain
,
that
what
is
not
,
cannot
operate
.
In
like
manner
,
though
the
Being
of
God
be
quite
out
of
the
Ken
of
our
corporeal
Senses
,
yet
considering
what
bright
manifestations
there
are
in
the
World
,
of
wonderful
Goodness
,
Power
,
and
Wisdom
,
we
rightly
infer
,
That
it
was
framed
by
a
Supreme
Being
,
of
the
most
adorable
and
excellent
Perfections
.
And
so
it
is
in
innumerable
other
Instances
;
though
there
are
ten
thousand
things
in
Nature
,
whose
Contextures
are
not
subject
to
the
Cognizance
of
our
Senses
,
yet
by
arguing
either
à
priori
,
from
the
manifest
Cause
to
the
Effect
;
or
à
posteriori
,
from
the
manifest
Effect
to
the
Cause
,
we
proceed
to
satisfactory
Inferences
;
because
if
this
thing
be
granted
,
then
,
according
to
the
common
Principles
of
Reason
,
that
thing
will
follow
.
This
is
to
Reason
,
and
Argue
,
and
to
Discourse
in
our
Minds
;
and
it
is
a
Faculty
whereof
the
Souls
of
Irrational
Creatures
are
not
capable
;
because
sine
and
close
reasoning
is
vastly
above
bare
and
naked
Sensation
:
It
requires
strong
Meditation
,
great
rowling
of
Thoughts
,
and
a
firm
linking
of
Notions
to
Notions
in
a
Chain
;
so
that
Rational
Premises
may
fairly
and
regularly
draw
on
Rational
Conclusions
:
All
which
Brute
Creatures
can
no
more
do
,
than
they
can
study
Philosophy
,
or
understand
Books
of
Metaphysicks
and
Logick
.
4.
Fourthly
,
We
feel
in
our selves
a
power
of
directing
us
in
all
our
Moral
Actions
,
and
of
reflecting
upon
our
Actions
after
they
are
done
;
and
this
we
call
Conscience
,
meaning
the
Judgment
of
a
Man
as
it
relates
to
the
practice
of
Vertue
and
Honesty
.
There
are
some
Actions
which
are
unchangeably
good
;
and
others
which
are
immutably
Evil
:
Their
Natures
are
so
utterly
opposite
,
that
it
is
as
impossible
to
make
Vice
Vertue
,
or
Vertue
Vice
,
as
it
is
to
reconcile
Light
and
Darkness
.
The
Notions
of
such
things
every
one
does
carry
in
himself
;
nor
is
any
Soul
of
Man
so
void
and
destitute
of
them
,
but
that
the
most
unpolisht
and
barbarous
People
understand
in
some
measure
what
is
Right
and
Just
.
Accordingly
we
find
something
within
us
,
which
before
an
Action
is
done
,
tells
us
secretly
what
is
necessary
,
sit
,
and
proper
for
us
to
do
:
And
when
our
unreasonable
Inclinations
and
Passions
carry
us
on
to
do
that
which
is
contrary
to
those
good
Dictates
,
we
find
something
within
us
,
that
doth
reprehend
and
blame
,
and
fly
upon
us
,
and
many
times
doth
wound
us
so
,
that
we
,
are
very
sore
,
and
our
Minds
are
full
of
great
Anguish
and
Torment
.
To
which
purpose
are
those
Words
of
St.
Paul
,
Rom.
2.
14
,
15.
where
speaking
of
the
Gentiles
,
he
faith
,
That
though
they
had
not
the
Law
(
written
in
two
Tables
,
as
the
Jews
had
)
yet
they
did
by
nature
the
things
contain'd
in
the
law
,
and
having
not
the
law
,
were
a
law
unto
themselves
.
Which
shew'd
the
work
of
the
law
written
in
their
hearts
;
their
conscience
also
bearing
witness
,
and
their
thoughts
among
themselves
either
accusing
or
else
exausing
one
another
.
Now
this
Faculty
of
governing
and
regulating
all
our
Moral
Actions
,
and
of
passing
Sentence
upon
them
,
is
an
excellence
of
the
Rational
Soul
,
which
cannot
be
pretended
to
be
in
any
Animals
which
are
purely
Sensitive
,
how
sagacious
soever
they
appear
;
because
Actions
natural
are
the
highest
they
can
go
to
.
As
for
the
Rules
of
Sobriety
,
Righteousness
,
and
Godliness
,
they
are
wholly
destitute
of
them
,
as
destitute
as
a
Stone
is
of
Sense
,
or
as
a
Plant
is
of
Reason
.
And
hence
it
is
that
their
Souls
are
mortal
.
Whether
they
be
altogether
material
,
or
so
necestarily
depending
upon
Matter
that
they
cannot
subsist
without
a
Body
,
I
will
not
now
dispute
.
No
question
but
they
perish
with
their
Bodies
:
For
having
no
Law
of
Morality
to
act
by
,
they
cannot
be
accountable
either
for
Obedience
or
Transgression
,
and
so
cannot
be
supposed
to
survive
,
because
they
are
uncapable
either
of
Reward
or
Punishment
in
another
World
;
as
being
without
all
Power
of
Reflecting
,
and
consequently
of
having
any
Joys
or
Remorse
of
Mind
in
this
.
To
conclude
this
Consideration
;
Besides
a
Principle
of
Life
,
a
Power
of
Sensation
,
and
a
Faculty
of
retaining
Idea's
which
spring
from
things
without
us
,
we
find
in
our selves
such
high
and
exquisite
Powers
,
that
supposing
a
Being
Angelical
,
and
next
to
a
Deity
,
was
to
have
been
form'd
on
purpose
that
it
should
be
invested
with
Humane
Flesh
,
there
to
display
the
great
Glories
of
its
Nature
,
we
cannot
conceive
how
a
Being
could
have
been
made
more
like
to
an
Angel
,
than
the
Rational
Soul
is
:
A
Being
that
is
able
to
search
into
the
Secrets
of
Nature
,
and
into
the
invisible
things
of
God
;
to
entertain
it self
with
lofty
Contemplations
;
to
discover
recondite
mysterious
Truths
;
to
open
the
Treasures
of
Philosophy
;
to
fill
the
World
with
Histories
of
things
past
,
and
to
foresee
things
to
come
,
things
which
naturally
must
,
or
probably
may
happen
;
to
know
all
that
a
Finite
Creature
is
well
capable
of
knowing
;
to
set
out
the
just
Boundaries
between
Good
and
Evil
;
to
inform
the
World
how
far
they
may
honourably
and
safely
go
,
and
what
they
are
at
their
Peril
to
avoid
;
to
employ
Mankind
in
the
most
curious
Arts
;
to
furnish
them
with
the
most
delightful
and
useful
Sciences
;
to
give
measures
to
all
States
and
Princes
;
to
prescribe
to
all
Societies
the
truest
Methods
for
their
Preservation
and
Welfare
;
to
shew
them
what
noble
Ends
they
are
to
pursue
,
and
what
are
the
wisest
and
best
means
of
bringing
those
Ends
to
pass
;
to
fit
Men
for
the
greatest
and
most
generous
Undertakings
,
and
to
make
them
Men
of
Renown
;
to
inspire
them
with
laudable
Ambition
,
and
upon
animating
Hopes
to
found
glorious
Atchievements
,
and
to
erect
the
Fortunes
of
Kingdoms
;
to
make
us
aspire
towards
the
highest
and
most
excellent
Enjoyments
:
In
short
,
to
help
us
to
do
all
the
great
things
that
can
be
done
by
mortal
Creatures
here
;
and
in
the
midst
of
our
Labours
under
the
Sun
,
to
shew
us
a
Glimpse
of
another
World
,
and
to
sit
us
for
a
Blessed
and
Eternal
State
in
it
.
2.
These
are
the
noble
Powers
of
the
Rational
Soul
;
and
hence
I
argue
,
in
the
Second
place
,
that
this
Excellence
of
it
is
a
manifestation
of
the
Existence
of
a
God
;
because
these
high
Endowments
and
Faculties
could
not
be
derived
from
the
casual
Modifications
of
Dead
and
Senseless
Matter
,
but
from
the
Agency
of
an
intelligent
Cause
,
that
is
eminently
and
absolutely
Perfect
.
For
it
is
a
certain
Principle
of
Reason
,
That
there
cannot
be
more
in
the
Effect
than
there
is
in
the
Cause
.
If
there
could
be
more
,
it
would
follow
that
Something
can
come
of
it self
out
of
Nothing
,
which
is
impossible
.
Defect
of
Power
in
an
Agent
,
is
a
Non-Entity
,
a
want
of
Being
,
a
Privation
,
an
incapacity
,
an
utter
Nothing
:
Nor
is
it
conceivable
how
any
thing
can
be
drawn
into
Existence
out
of
it
,
but
by
a
superiour
,
uncontroulable
Power
over
it
:
For
should
we
suppose
it
to
produce
any
thing
of
it self
,
we
should
suppose
it
to
produce
that
which
it
hath
not
power
to
bring
forth
,
and
to
give
it
a
Being
which
it
hath
not
at
all
it self
;
that
is
,
to
bring
it
out
of
an
Incapacity
,
or
out
of
Nothing
:
Which
no
Humane
Reason
can
think
how
a
thing
can
do
by
any
Casuality
of
its
own
,
because
there
is
a
defect
of
such
Casuality
.
If
then
there
be
something
more
and
higher
in
a
Rational
Soul
than
what
is
in
Matter
,
it
must
be
inconsistent
with
Reason
to
imagine
,
that
Matter
caused
it
;
for
then
it
would
necessarily
follow
,
that
it
caused
it
without
a
Power
,
or
by
its
Incapacity
,
Inability
,
and
Defect
;
that
is
,
out
of
Nothing
.
When
we
observe
this
admirable
frame
of
Nature
,
the
Universe
,
can
we
think
that
its
Order
was
effectively
caused
by
Confusion
?
It
s
Harmony
by
Discord
?
It
s
Beauty
by
Disproportions
?
the
Usefulness
of
its
parts
by
Errour
?
It
s
wise
and
regular
Fabrication
by
Nonsense
?
This
were
to
make
one
Contrary
,
the
cause
of
another
;
and
with
parity
of
Reason
it
might
be
said
,
that
Water
produceth
Fire
;
and
Darkness
made
the
Sun
;
and
that
Death
is
the
efficient
Cause
of
Life
,
Sense
and
Motion
.
In
like
manner
,
when
we
consider
the
Nature
and
Faculties
of
the
Rational
Soul
,
and
compare
the
whole
frame
of
it
with
the
Substance
and
Properties
of
dull
,
lifeless
,
and
incogitative
Matter
,
can
we
think
that
Corporiety
was
the
cause
of
a
thing
that
is
immaterial
?
that
Divisibility
was
the
cause
of
a
Being
immortal
?
that
Reason
was
the
work
of
Stupidity
?
that
Atoms
taught
us
to
Philosophize
?
that
Wisdom
sprang
from
the
motion
of
little
Bodies
,
void
of
all
Art
,
Skill
,
and
Knowledge
?
and
that
the
Powers
we
find
within
us
to
act
with
Freedom
and
Choice
;
to
direct
our
Actions
by
the
Logick
of
Truth
,
and
by
the
Laws
of
Vertue
;
to
desire
and
intend
our
Good
in
all
things
;
to
pursue
it
with
Eagerness
,
Understanding
,
and
Delight
;
and
to
rejoyce
in
the
Fruition
of
it
;
can
we
think
,
I
say
,
that
all
these
things
came
from
the
Chance-Operations
of
Matter
,
which
hath
nothing
of
Sense
or
Thought
in
it
?
It
may
as
well
be
said
,
that
the
tumbling
of
Stones
and
Timber
together
will
produce
Sensation
,
Intellection
,
Reasoning
,
Memory
,
Prudence
,
Conscience
,
together
with
those
Passions
and
Affections
which
we
feel
within
us
:
In
short
,
It
may
be
as
well
said
,
that
a
Rational
Soul
can
be
educed
and
drawn
out
of
an
Heap
of
Rubbish
.
As
an
Effect
cannot
naturally
proceed
from
a
contrary
Cause
;
so
neither
can
an
Effect
transcend
the
Perfection
and
Vertue
of
its
natural
Cause
.
It
may
fall
short
of
it
;
or
it
may
come
up
to
a
degree
of
equality
with
it
;
but
it
can
no
more
go
beyond
or
above
it
,
than
Waters
can
naturally
run
higher
than
the
Fountain-Head
stands
.
So
that
were
there
nothing
in
the
World
besides
dead
and
senseless
Matter
,
modified
into
various
Forms
at
a
venture
,
by
undesigning
and
unintending
Motion
,
it
were
impossible
for
a
Rational
Soul
to
spring
out
of
it
;
for
the
Effect
would
be
much
nobler
than
the
Cause
,
and
consequently
would
emerge
out
of
nothing
.
For
I
ask
;
Were
the
Perfections
of
a
Rational
Soul
in
Matter
before
the
Soul
was
made
,
or
were
they
not
?
If
you
suppose
they
were
,
then
this
ridiculous
Conceit
will
follow
,
that
Atoms
have
in
them
Knowledge
,
Wisdom
,
Morality
,
Liberty
of
Will
,
and
such
other
Perfections
which
belong
unto
the
Soul
.
If
they
were
not
antecedently
there
,
then
this
ridiculous
Conceit
will
follow
,
That
Perfections
were
caused
by
Incapacity
;
or
that
Matter
gave
a
perfect
Being
an
Existence
,
which
it self
had
not
to
give
:
Which
would
be
a
plain
Contradiction
;
and
would
moreover
ascribe
a
creative
Power
to
Matter
(
though
it
be
a
thing
altogether
Passive
)
when
the
Men
I
now
dispute
against
will
not
allow
a
Deity
it self
that
Power
,
because
they
think
it
an
impossibility
.
The
Consequence
of
all
this
is
,
That
Matter
being
so
utterly
uncapable
of
making
an
immaterial
,
immortal
,
intelligent
Soul
;
there
must
be
a
most
perfect
Mind
that
gave
it
its
Faculties
and
its
Nature
.
Either
it
must
be
supposed
to
have
no
Cause
at
all
,
(
which
would
be
most
absurd
to
imagine
)
or
it
must
have
a
competent
Cause
;
or
a
higher
and
most
perfect
Being
to
derive
its
Existence
from
.
A
spiritual
Substance
cannot
come
but
from
a
Spirit
;
nor
can
any
thing
be
the
cause
of
Mind
but
Mind
;
or
of
Understanding
but
Understanding
;
or
of
Reason
but
Reason
;
nor
of
Self-activity
and
Liberty
,
but
that
which
is
a
self-active
,
voluntary
and
free
Agent
.
Since
the
rational
Soul
is
so
excellent
a
Creature
,
there
must
be
a
most
excellent
Being
that
created
it
;
a
Being
that
contains
all
manner
of
Perfection
;
a
Being
of
unlimited
Power
that
could
make
it
of
Nothing
,
by
the
force
and
fecundity
of
his
own
Divine
Will
;
and
a
Being
of
the
most
exalted
and
glorious
Nature
that
could
give
Existence
to
such
an
admirable
Being
,
as
every
humane
Soul
is
;
void
of
Matter
and
Corruption
;
uncapable
Naturally
of
dying
;
in
every
respect
like
unto
a
Deity
;
Spiritual
,
Intelligent
,
Active
,
Wise
,
Powerful
,
Benign
,
Kind
and
Good
.
But
those
unreasonable
Men
who
deny
the
Existence
of
God
,
finding
themselves
prest
with
the
invincible
force
of
this
Argument
,
would
shift
it
off
by
pretending
that
what
we
suppose
touching
the
spiritual
Nature
and
Faculties
of
Mens
Souls
,
is
not
to
be
granted
.
They
say
that
there
is
nothing
real
in
the
World
but
Matter
and
Motion
:
That
our
very
Souls
themselves
are
Matter
,
consisting
of
a
smoother
and
siner
sort
of
Atoms
,
or
indiscernible
Motes
;
by
the
various
Motions
and
Modifications
whereof
the
Soul
Thinks
,
Understands
,
Exerts
the
Will
,
and
Acteth
.
They
will
have
mind
to
be
nothing
but
the
local
Motion
of
some
more
active
Particles
of
Matter
.
They
will
have
Knowledge
to
be
nothing
but
a
Passion
caused
by
the
intromitting
of
Images
into
the
Brain
,
from
sensible
Objects
without
.
They
will
have
Memory
to
be
nothing
but
the
decaying
remainder
of
Motion
;
like
the
sound
about
a
Bell
when
it
has
done
ringing
.
And
every
act
and
determination
of
the
Will
,
they
would
have
to
be
Clinamen
Principiorum
,
or
a
declination
of
Atoms
from
a
kind
of
perpendicular
Line
,
in
which
they
suppose
them
to
have
hung
before
:
So
that
according
to
these
Men
,
every
Operation
of
the
Soul
lieth
in
Atoms
,
and
is
derived
from
Atoms
;
which
Whimsies
deserve
Laughter
rather
than
any
grave
or
sober
Confutation
.
For
is
it
possible
for
Men
of
true
,
solid
Reason
to
believe
that
Atoms
can
be
a
bubling
Fountain
of
Thoughts
?
That
they
can
study
,
contemplate
,
perceive
,
argue
,
form
Opinions
,
resolve
Doubts
,
discover
Truth
,
find
out
the
different
Natures
of
Good
and
Evil
,
direct
our
Actions
,
tell
us
what
we
must
Do
,
and
what
we
must
Avoid
,
promise
Rewards
,
or
threaten
us
with
Punishment
?
Nay
inflict
Punishment
presently
,
and
plague
wicked
People
with
the
intolerable
Smart
that
attends
an
evil
Conscience
?
They
may
as
well
say
that
Atoms
can
write
Books
;
that
the
whole
material
World
is
an
Academy
of
all
manner
of
Learning
;
and
that
the
Motes
which
we
see
dancing
in
the
Sun-beams
,
are
so
many
Historians
,
Orators
,
Philosophers
and
Divines
.
The
truth
is
,
'T
is
not
Reason
that
is
the
Ground-work
of
those
wild
Conceits
,
but
a
sad
Necessity
they
bring
upon
themselves
of
running
to
the
most
monstrous
Absurdities
,
to
avoid
all
Thoughts
of
a
God
,
whose
Existence
they
have
disowned
.
For
it
there
be
such
a
thing
as
a
rational
Soul
distinct
from
Matter
and
Body
,
it
must
inevitably
follow
that
there
is
also
a
Deity
who
gave
it
its
Being
,
because
nothing
but
a
Deity
could
give
it
.
Therefore
they
who
have
the
Front
to
deny
the
Being
of
a
Deity
,
are
forced
to
deny
the
immateriality
of
the
Soul
of
course
.
And
yet
that
the
Soul
is
immaterial
,
its
excellent
Powers
,
Faculties
and
Operations
will
convince
any
one
,
that
will
but
lay
his
Hand
upon
his
Heart
,
and
give
himself
leave
to
think
soberly
.
For
if
the
Soul
be
Matter
,
How
came
Men
to
dispute
about
its
Immateriality
?
How
had
the
Mind
any
Notion
of
it
?
How
did
the
Mind
get
it
at
first
,
since
it
is
infinitely
too
high
for
Matter
?
Nay
,
since
the
Notion
of
Incorporiety
is
so
contrary
and
repugnant
to
the
Nature
and
Notion
of
Matter
:
If
the
Soul
be
Matter
,
How
comes
it
to
judge
of
material
Representations
,
and
to
discover
those
Impostures
and
Cheats
,
which
Matter
many
times
puts
upon
the
Imagination
?
As
for
instance
,
The
Sun
is
found
to
be
vastly
bigger
than
the
whole
Earth
,
though
it
appears
to
the
Eye
and
Fansie
to
be
but
a
Foot
wide
.
There
are
a
thousand
other
Errors
wherewith
our
Senses
and
Imaginations
are
apt
to
be
deluded
:
And
how
could
the
Mind
look
through
all
those
Errors
into
the
Truth
and
Reality
of
things
,
if
it
were
not
a
nobler
Being
than
Matter
that
measures
sensible
Objects
by
intelligible
Ideas
of
its
own
,
which
are
the
proper
Criterions
of
Truth
?
If
the
Soul
were
Matter
,
How
could
it
be
capable
of
Reflecting
within
it self
?
Or
how
could
it
Recollect
so
many
things
done
long
ago
,
in
the
Days
of
ones
Minority
,
and
Recover
so
many
fugitive
Ideas
,
as
we
find
it
doth
Command
;
and
this
by
a
native
Power
of
its
own
,
purely
by
the
strength
of
thinking
?
Matter
cannot
act
upon
Matter
,
but
by
some
impulse
from
without
it
;
much
less
can
it
act
upon
it self
,
as
the
Soul
does
,
by
a
peculiar
Faculty
it
has
of
casting
about
,
and
of
rouling
Thoughts
within
the
Minds
;
and
therefore
it
must
be
a
noble
Being
distinct
from
Matter
that
hath
a
Principle
of
Activity
,
and
an
Empire
within
it self
.
If
it
were
Matter
,
How
could
it
command
the
Body
in
every
Instance
,
and
make
it
obey
at
Pleasure
?
Nay
,
how
could
it
command
it self
to
think
on
this
Subject
,
or
that
,
as
it
listeth
?
To
go
on
a
Meditating
,
or
give
it
over
?
To
resolve
upon
that
Action
,
or
another
,
without
controul
?
How
could
it
forsee
,
deliberate
,
or
advise
?
How
could
it
entertain
any
inward
Pleasures
and
Joys
;
impressions
which
Matter
can
no
more
receive
than
Rocks
can
dance
?
How
could
it
contemplate
so
excellent
a
Being
as
a
Deity
?
Or
discourse
of
Eternity
and
another
World
?
Or
possess
wicked
Wretches
with
such
Fears
as
they
can
never
quite
rid
their
Mind
of
?
Or
fill
good
Men
with
comfortable
Hopes
of
a
Reward
?
The
natures
of
Good
and
Evil
,
and
the
Ideas
of
Divine
Justice
and
Benignity
,
are
too
Sublime
to
fall
under
Sense
,
nor
can
they
be
incident
to
Matter
;
and
he
must
have
the
most
ridiculous
Conceptions
in
the
World
of
his
own
Frame
,
who
thinks
that
the
Operations
and
Perfections
of
his
Soul
are
no
higher
or
better
than
what
Clay
,
or
Pebbles
,
or
Chips
would
be
capable
of
,
were
their
Particles
but
otherwise
modified
.
Hence
we
infer
,
That
the
rational
Soul
is
of
far
higher
Extraction
than
what
Stone
or
Timber
can
pretend
to
:
That
it
is
infinitely
of
a
more
noble
Nature
than
Atoms
of
Dust
:
And
that
its
Operations
and
Perfections
are
vastly
different
from
the
Properties
of
Matter
,
how
fine
soever
you
suppose
it
to
be
.
And
therefore
it
will
follow
,
either
that
these
Operatiosn
and
Perfections
sprang
from
Nothing
;
or
that
there
is
a
Being
of
the
most
eminent
and
absolute
Perfections
,
from
whom
they
are
derived
;
which
indeed
is
the
only
true
and
satisfactory
Account
that
can
be
given
of
the
Nature
and
Faculties
of
a
rational
Soul
.
I
have
hitherto
argued
from
Reason
only
;
because
they
who
deny
the
Existence
of
a
Deity
,
are
constrained
by
necessary
Consequence
to
deny
Divine
Revelation
too
,
and
the
Authority
of
the
Holy
Scriptures
.
However
we
may
ex
abundanti
observe
,
what
Moses
tells
us
,
Gen.
1.
27.
God
created
man
in
his
own
image
,
in
the
image
of
God
created
be
him
:
And
what
St.
Paul
tells
us
,
1
Cor.
11.
7.
That
a
man
is
the
image
and
glory
of
God
.
Which
places
of
Scripture
,
though
they
are
to
be
understood
partly
of
that
Dominion
,
Authority
and
Power
,
which
God
hath
given
Man
as
his
Vicegerent
and
Representative
over
all
things
here
below
;
yet
do
they
,
I
conceive
,
speak
also
,
and
perhaps
chiefly
of
that
Similitude
and
Resemblance
,
which
the
Soul
of
every
one
of
us
,
does
,
in
its
Frame
,
bear
of
the
Divine
Nature
and
Perfections
;
which
will
a
little
further
shew
its
Excellence
,
and
consequently
the
Existence
of
a
super-eminent
Being
,
whose
Stamp
and
Impress
it
carries
as
far
as
the
Capacities
of
a
Creature
can
admit
it
.
We
find
how
volatile
and
nimble
our
Thoughts
are
,
how
soon
they
reach
the
very
ends
of
the
Earth
;
how
quickly
they
compass
Sea
and
Land
;
with
what
Facility
they
mount
to
Heaven
;
how
speedily
they
take
a
view
of
the
whole
Frame
of
Nature
,
as
it
were
at
once
;
and
with
what
Celerity
the
Mind
does
gather
and
comprehend
within
it self
so
many
different
Ideas
.
And
what
is
this
but
an
imperfect
Representation
of
the
Omnipresence
of
that
God
,
Who
is
said
to
fill
heaven
and
earth
?
Jer.
23.
24.
Nay
,
Whom
the
heaven
,
and
heaven
of
heavens
cannot
contain
?
1
King
.
8.
27.
We
find
also
,
That
notwithstanding
this
Divine
Activity
of
the
Mind
,
and
its
Ubiquitary
Rangings
abroad
,
we
can
command
it
home
,
and
make
it
retire
into
a
delightful
Solitude
,
to
view
those
entertaining
Ideas
within
it self
;
and
we
do
often
fix
it
so
,
that
outward
Objects
cannot
draw
it
off
from
the
inward
Operations
it
is
intent
upon
,
nor
deprive
it
of
the
great
Pleasures
of
Contemplation
,
and
of
Enjoying
its
own
private
Thoughts
.
And
what
is
this
but
a
faint
Similitude
of
the
All-sufficiency
and
Plenitude
of
a
God
,
who
standeth
not
in
need
of
any
things
without
himself
,
but
is
infinitely
Blessed
in
the
Contemplation
of
the
Glories
of
his
own
Nature
,
and
in
the
eternal
Fruition
of
his
own
unspeakable
Perfections
.
We
find
too
,
That
though
we
know
but
in
part
,
yet
we
can
not
only
observe
things
present
and
before
us
,
but
can
moreover
call
back
things
past
and
gone
,
and
foresee
Events
that
are
Future
or
Possible
;
and
can
represent
them
all
to
our
Minds
,
as
if
they
were
all
now
under
our
Eye
.
And
what
is
this
,
but
an
umbratile
shew
of
the
Omniscience
of
a
God
,
whose
Understanding
is
infinite
,
Psal.
47.
5.
And
before
whom
Hell
and
Destruction
,
and
all
the
Hearts
of
the
Children
of
Men
are
?
Prov.
15.
We
find
again
,
That
there
is
in
the
Mind
of
Man
a
wonderful
Fecundity
of
Power
,
to
do
almost
any
thing
which
is
Necessary
,
Good
,
Honourable
and
Excellent
:
To
form
Notions
,
as
it
were
,
out
of
Nothing
,
and
out
of
those
Notions
,
which
comparatively
seem
next
to
Nothing
,
to
draw
by
the
gradual
Methods
of
Study
and
Consideration
,
Systems
of
Philosophy
,
Platforms
of
Politicks
,
Schemes
and
Models
of
Arts
,
Volumes
of
Divinity
;
and
whatever
is
useful
or
tendeth
to
improve
the
Knowledge
,
and
to
answer
the
Wants
of
Mankind
.
And
what
is
this
,
but
a
weak
Resemblance
of
the
Omnipotence
of
that
God
,
who
by
the
infinite
Fecundity
of
his
Divine
Power
created
all
Things
out
of
Nothing
;
Who
spake
and
they
were
done
,
who
commanded
and
they
stood
fast
?
Ps.
33.
9.
We
find
moreover
in
the
Mind
of
Man
a
constant
Disposition
to
do
every
thing
for
the
sake
of
some
Good
,
either
real
,
or
at
least
apparent
;
and
accordingly
to
deliberate
about
the
Choice
of
necessary
and
proper
Means
.
And
what
is
this
but
a
little
Signature
of
God's
Wisdom
,
Who
worketh
all
things
according
to
the
counsel
of
his
own
will
,
Ephes
1.
11.
And
maketh
every
thing
to
work
together
for
the
good
of
them
that
love
him
,
Rom.
8.
28.
We
find
furthermore
in
the
Mind
of
Man
innate
Principles
of
Righteousness
and
Benignity
;
which
no
tract
of
Time
,
no
Humours
or
Arts
of
People
can
totally
obliterate
,
though
the
base
Inclinations
,
and
selfish
Practices
of
some
have
strangely
defaced
them
;
for
even
Publicans
and
Sinners
will
do
good
to
them
,
at
whose
Hands
they
have
received
good
.
And
what
is
this
but
some
Similitude
of
a
God
,
who
is
Righteous
in
all
his
Ways
;
and
whose
Mercy
is
over
all
his
Works
;
though
it
cometh
vastly
short
of
that
Pattern
which
the
Son
of
God
gave
the
World
from
his
Father
,
Who
causeth
his
sun
to
shine
upon
the
evil
as
well
as
upon
the
good
,
and
sends
his
rain
upon
the
just
and
unjust
also
,
Matth.
5.
45.
Some
more
Instances
and
Respects
there
are
,
wherein
the
Soul
of
Man
does
in
some
(
though
very
scanty
)
measure
resemble
a
Being
that
is
eminently
and
absolutely
Perfect
.
But
these
being
added
to
the
other
Considerations
,
touching
the
immateriality
and
immortality
of
its
Nature
,
and
the
excellence
of
its
Faculties
and
Powers
,
are
enough
to
make
it
appear
to
all
reasonable
Men
,
that
there
is
verily
a
God
above
,
after
whose
Image
and
Likeness
the
rational
Soul
is
created
.
And
this
I
have
used
as
the
last
Argument
to
prove
the
Existence
of
a
Deity
,
because
it
cometh
so
home
and
close
that
no
Man
can
renounce
a
God
,
but
by
renouncing
his
own
humane
Nature
,
and
by
making
himself
like
unto
the
very
Beasts
that
perish
,
and
are
without
understanding
.
I
have
now
,
I
thank
God
,
gone
through
with
what
brevity
I
could
all
those
things
which
I
proposed
at
my
first
entrance
upon
this
Subject
,
to
confirm
you
in
the
rational
belief
of
the
true
and
ever
blessed
God
,
in
an
Age
which
so
aboundeth
with
Infidelity
.
Considering
how
Men
on
that
side
are
wont
to
say
,
that
we
can
have
no
Idea
of
God
,
because
a
Deity
is
supposed
to
be
incorporeal
,
not
subject
to
Sense
;
and
so
that
a
Deity
is
an
unconceivable
Nothing
;
therefore
I
did
think
it
necessary
in
the
first
place
to
shew
what
the
Notion
of
God
meaneth
;
namely
a
Being
of
eminent
and
absolute
Perfections
.
Out
of
which
general
Description
there
follows
,
by
necessary
Consequence
,
a
more
particular
account
of
those
Perfections
which
relate
,
either
to
the
Nature
of
God
,
as
Independency
,
Incorporeity
,
Eternity
,
&c.
or
as
to
God's
Actions
,
as
perfect
Knowledge
,
Wisdom
,
Power
,
Goodness
,
and
the
like
.
Then
having
shewed
how
Intelligible
and
Rational
this
Notion
of
God
is
,
though
it
be
not
any
sensible
Idea
,
as
those
are
which
come
from
corporeal
Objects
without
us
,
I
proceeded
,
in
the
next
place
,
to
prove
there
actually
is
such
a
perfect
Being
.
1.
From
the
order
of
Causes
,
which
obligeth
us
to
acknowledge
that
there
must
be
one
first
Cause
,
Self-existent
and
Eternal
;
or
a
Being
not
made
by
any
other
,
and
the
like
.
2.
From
the
general
consent
of
Mankind
,
which
cannot
rationally
be
ascribed
to
any
but
that
first
Cause
,
who
is
the
common
Author
of
humane
Nature
.
3.
From
some
extraordinary
Occurrences
,
which
plainly
shew
that
there
is
a
supreme
Being
of
the
most
perfect
Knowledge
and
Power
.
4.
From
the
Frame
and
State
of
the
World
,
which
is
so
admirable
for
its
Order
,
for
its
Beauty
,
for
the
usefulness
of
its
Parts
,
for
the
resemblances
of
Wisdom
in
Creatures
which
are
Irrational
,
and
for
the
ample
Provision
that
is
made
for
the
good
of
all
Things
,
that
it
would
be
the
most
senseless
imagination
to
attribute
this
goodly
Frame
of
Nature
to
Matter
and
Motion
,
to
blind
Fortune
and
Chance
,
or
to
any
other
Cause
,
but
that
Allmighty
,
All-wise
,
and
most
benign
Being
whose
Perfections
are
infinite
.
And
,
5.
To
evince
this
further
yet
,
I
have
taken
particular
notice
of
the
admirable
Frame
of
the
rational
Soul
,
which
in
its
Nature
,
Faculties
and
manner
of
Operating
,
bears
an
evident
Resemblance
and
Representation
of
a
Deity
.
This
whole
Speculation
being
thus
ended
,
I
should
now
,
in
the
last
place
,
draw
it
down
to
our
Practice
,
and
shew
what
we
are
to
render
unto
God
for
all
these
bright
Manifestations
of
his
Divine
Glory
;
what
just
Acknowledgments
they
call
for
at
our
hands
;
what
Acts
of
Faith
and
Admiration
,
of
Humility
and
Holiness
;
of
Adoration
and
Praise
,
of
Love
and
Obedience
,
and
Imitation
,
and
the
like
Expressions
of
Religion
,
are
due
from
us
.
But
this
Subject
is
so
copious
,
as
well
as
of
such
great
importance
,
that
it
ought
to
be
handled
distinctly
,
and
with
Care
,
and
therefore
requires
a
Discourse
by
it self
.
At
present
I
shall
conclude
with
a
devout
Hymn
out
of
the
Writings
of
the
Holy
Psalmist
,
who
considering
the
transcendent
Greatness
of
God's
Majesty
,
the
Glory
of
his
Nature
,
the
Variety
of
his
Works
,
and
his
stupendious
Wisdom
,
Power
,
and
Goodness
throughout
all
,
summon'd
the
whole
World
to
join
with
him
in
the
Adoration
of
their
great
and
only
Creator
.
O
praise
the
Lord
of
heaven
:
praise
him
in
the
height
.
...
Praise
him
all
ye
angels
of
his
:
praise
him
all
his
host
.
Praise
him
sun
and
moon
:
praise
him
all
ye
stars
and
light
.
Praise
him
all
ye
heavens
:
and
ye
water
that
are
above
the
heavens
.
Let
them
praise
the
name
of
the
Lord
,
for
he
spake
the
word
and
they
were
made
,
he
commanded
and
they
were
created
.
He
hath
made
them
fast
for
ever
and
ever
:
he
hath
given
them
a
law
which
shall
not
be
broken
.
Praise
the
Lord
upon
earth
,
ye
dragons
and
all
deeps
.
Fire
and
hail
,
snow
and
vapours
,
wind
and
storm
,
fulfilling
his
word
.
Mountains
and
all
hills
:
fruitful
trees
and
all
cedars
.
Beasts
and
all
cattel
:
worms
and
feathered
fowls
.
Kings
of
the
earth
and
all
people
:
princes
and
all
judges
of
the
world
.
Young
men
and
maidens
,
old
men
and
children
;
praise
the
name
of
the
Lord
:
for
his
name
only
is
excellent
,
and
his
praise
above
heaven
and
earth
,
Psalm
,
148.
O
speak
good
of
the
Lord
all
ye
works
of
his
,
in
all
places
of
his
dominion
.
Praise
thou
the
Lord
,
O
my
soul
,
Psalm
103.
22.
FINIS
.