The divine history of the genesis of the world explicated & illustrated

TO THE WORLD.

THe Title bespeaks the Dedication of this discours of the World to the World; which if it were Animal, as Pla∣to fansied, would most freely acknowledg and subscribe to the Divine History of its own Creation: But I write to the Animate and Intelligent World of Mankind, both present and future; and more specially to the Christian World, (which is now almost the whole World of Learning) but most particular∣ly to the British World, whose Language I therefore speak. Now though Men in these latter Ages of the World seem to forget the Original Creation therof so many Thousand Years past, certainly Adam the first Man, who was immediately Crea∣ted by God, was very Conscious of his own Creation; nor could he by his Fall lose this Natural Knowledg, more than of being a Man: and most probably he delivered this great Tra∣dition to his Posterity; who also reteined it, while they could reckon themselves in succession, as Enoch the Seventh, and No∣ah the Tenth from Adam. But afterward in or about the Four∣teenth Generation; when Nimrod the Mighty Hunter and his Impious faction began to build the Tower of Babel, (whereup∣on ensued the Confusion of Languages) this Knowledg also began to be Confounded; and thenceforth remained with the Primitive Language only in the family of Heber, the Father of the Hebrews (in whose days the Earth was divided when his eldest Son Peleg was born) and in his Sacred Seed after him. And from the Hebrews living in Chaldaea the Chaldaeans first de∣rived their Philosophy; and so after them the Egyptians, and Phoenicians; and from them the Graecians; mingling it with

their several Superstitions and Idolatries. And as Iosephus ob∣serveth, Nimrod first taught his Babylonians to contemn Gods Power and Providence; which he could not do without a denial of the Creation. Whence the Chaldaeans began to worship the Creature, or Created Nature, instead of God the Creator: but principally the Sun, and Fire, as the Supreme and most Benefi∣cial Element. The Egyptians who would also have their National Deity, did Idolise Water rather than Fire; induced thereunto by a Gratitude to their Great Benefactor the River Nilus. The P••oenicians, Graecians, Romans, and generaly all the more West∣ern Nations, have worshiped all the Elements, under several Names, and in the several Forms and Images wherewith they pleased to Invest them; deducing them all from Coelum and Terra, or Heaven and Earth, (which the Chineses still worship) But Pan and Proteus, whereby they represented Matter and Mo∣tion, were by all esteemed Dii Minorum Gentium. This Antient Theogony is also Recorded and Celebrated by the Poets. Which though afterward the Athenian Philosophers did more strictly ex∣amin, yet the Tradition of a Chaos and Creation did very long continue among them: but they supposed the Creation of the World by one Chief God to have been Eternal like himself, with certain Revolu••ions of Time, and Transmigrations of Spi∣rits, Eternally Circulating and Changing by Perpetual Generati∣on and Corruption; believing the Lying Records of Egyptian Antiquity, from whom also Pythagoras learned his Philosophy, and fansied I know not what Harmony of the Spheres: with many such Fictions, which he by his own Ipse Dixit pleased to Affirm, and Impose as Credenda on his Disciples. And Plato, being part∣ly a Follower of his Sect, and partly a Master of another, gene∣rally reteined and refined this Philosophy. But Aristotle reject∣ing all Matters of Faith, both Divine, and Human, and exam∣ning all things only by Reason, descended lower even to a first Matter, affirming it, and the Potentia thereof, to be Common Principle of all Material things. Upon which false Foundation, and also his Compliance with popular Idolatry, almost all his other Errors are grounded; though otherwise I esteem him the greatest Master of Reason among all Pagan Philosophers: and his Errors are not Dangerous being now so well known to all. But as Moses is the only Divine and true Philosopher; so of them

all I acknowledg Aristotle to be his best Commentator. Epicu∣rus departed from both these ways of Knowledg, regarding Sens more than either Reason or Faith. Whereas these three, being all, and the only Ways of Human Knowledg a Philo∣sopher should accordingly make use of them all: and therefore all Heathen Philosophy, wanting the Divine Light of Faith, could never yet produce any Complete System of the World, nor give any true and satisfactory Account therof. And this Universal Dissatisfaction begat the last of Sects which was Scepticism, or a professed Denying or Doubting all things whatsoever: admit∣ting no Testimony or Evidence either of Faith, Reason, or Sens. But though Doubting may be a good Disciple, yet certainly it can be no Master of Philosophy; and if it be Affected and Re∣solved is the very Contradiction therof, and Oppugner of all Knowledg, both Divine, and Human, Speculative, and Pra∣ctical: and however some may esteem it Caution in Philosophy, it is plainly Libertinism in Morality, and Infidelity in Theology: and any Dogmatical Error or Inconvenience can hardly be greater than Total Scepticism, which is as Utter Darkness, and the State of Desperation, the Bottomless pit, and Vorago of all Knowledg and Practice. Now as this was formerly the Progress of Heathenish Philosophy, so since Christianity Illuminated the World, yet through the Natural Darkness and Corruption of Human Understanding, it hath again had the same Revolutions. For so first Platonical Philosophy, which Porphyrius, Plotinus, Iam∣blichus, and others very much rectified and refined by the Spi∣ritual Light of Christianity, was by them opposed against it. Al∣so Philo Iudaeus, and Origen, and some of the Christian Fathers seem to have some Savor therof. Afterward the Schoolmen generally referring Matters of Faith to Scripture, and exami∣ning Nature by Reason, rather embraced the Peripatetical Phi∣losophy, which hath long continued, untill in this last Age, some others, though they can discover nothing which the Athe∣nian Wits had not Invented before them, yet reviving and re∣newing old Errors, like Fashions, relaps again to Epicurism, in one kind or other, of Atoms, or Corpuscles, or the like, And when this Humor hath lasted as long as it did formerly, we may expect Scepticism to succeed: and indeed I suspect that we are already in the very Confines therof. Now though Wan∣ton

Wits think they may thus dally with Opinions as they please; yet, as it is most truly said, Studia abeunt in Mores: and so Virgil very aptly introduceth Drunken Silenus changing the E∣picurean Opinion, but Grave Anchises more soberly Platonising. Certainly their Novell Doctrine of Matter and Motion doth much Embase the Immaterial Spirit of Man, and render it more Gross and Sensual, and unfit for Spiritual and Divine Contem∣plations. And though I believ some of the Assertors therof to be as far from Atheism as my self, yet I must freely profess that the Assertion tendeth toward it, and was by Heathens Im∣proved to the Denial of a Creation; and I appeal to every Reader whether it doth not Induce some Suspicion therof in himself; yea I suppose this to be chiefly that which renders i•• so acceptable and agreeable to the Corrupt Minds of Men; and the Writers therof themselvs seem to be somewhat Conscious herein, while they make their usual Apologies, and need to tell the World they are no Atheists. Thus also by affirming Ac∣cidents and Qualities to be no Real things, they make both Vir∣tue and Piety to be only Notions.

O Virtus colui te ut Rem, at tu Nomen inane es!

And if they could also prove the Reward therof, and Punish∣ment of Impiety and Vice (which all must accordingly perceiv and feel) to be only Notional, and not Real; they should there∣by deliver up all Mankind to a Reprobate sens, or rather In∣sensibility and Indistinction of any Good or Evill. And their Opinion of Universal Nature is like that of Caesar: Respublica In∣ane Nomen. Besides how prejudicial such Contempt of Anti∣quity, and of all Authority, and the Affection of Novelty and Innovation, may be to Church or State, I leav to wise Politi∣cians, Certainly all Christian Academies and Schools of Litera∣ture should deeply resent such Novell Attempts, which Pro∣fessedly subvert all the Antient foundations of Learning; 〈◊〉〈◊〉 formerly the Barbarous World was taught both Arts 〈…〉〈…〉 and a ready way prepared for Christian Religio•• 〈…〉〈…〉 wherupon so fair a Superstructure hath been raised (〈…〉〈…〉 these Novellists ow their Education and Instruction) and a farther Progress might still have been made, if it were not Obstructed by themselvs; and Young Wits led away into an

Inextricable Labyrinth of Matter and Motion; and the Magnum Inane of Vacuity, and at last plunged into the Abyss of Perpe∣tual Scepticism. I have no Petulant Humor, yet it may exceed the Meekness and Patience of my Great Master Moses, to hear some Christians affirm the very Essences and Formalities of all E∣lementary, Vegetative, yea even sensitive Natures, to be only Matter and Motion: as Aaron said of his Materials; I cast them into the fire, and there came out this Calf: and so to set up several Figures of things, as the Jews did the Figures which they had made; and Heathenish Idolaters their Idols and Images. Wheras indeed it is rather the Art of a Statuary, than of a Philosopher, thus to make Mercurius Ex quolibet ligno: or as he who having only an Hercules of Wax in his shop, when one came to buy of him a Mercury, could presently turn his Beard into a Galerus, his Club into a Caduceus, and his Buskins into Talaria; and so he might as well have made thereof a Iupiter, Iuno, Venus, Man, Beast, or Tree, or as we say Quidlibet ex quolibet: Which yet shou'd be only Wax varied. Thus our new Philosophers, not acknowledging all those several Primitive Natures which God in his Infinite Wisedom pleased to Create, like Etymologists, can derive one thing from another so far as scarcely to leav any Primitives. Cartacean Philosophy, which de∣scribes the World in Paper otherwise then God hath made it to be in Nature, beginning, Cogito, Ergo Sum, and so proceeding, Cogito, Ergo Est: as though becaus the Operation doth indeed prove the Essence of the Cogitant, it did therefore also prove the Real Entity of any thing Cogitated: and yet this is all the Argument it can afford us to prove that First and Fundamental Truth, That there is a God, Cogito esse Deum, Ergo Est. Where∣as the most Judicious and Ingenious Father, long before had Invented the first Argument, when disputing with a Sceptike, he first proves that he Is, because he doubts whether he Is or not; and because he is a Creature, thereby also proves that there is a God the Creatour: whom I shall rather chose to follow than a∣ny such Neophytes; who, when God saith in the Beginning he made Heaven and Earth, say he made only Matter and Motion; and professing that they had deliberated and tried to deduce all this Spectable World from a Chaos, or from Matter only diver∣sified by its own Motion, Figure, and the like; have asserted it to be Matter; whereas God expresly declareth that he Produ∣ced

it out of a Chaos in the Six Days Works: and who make Sol and the Planets, and the Starrs to be the Centers and Foundati∣ons of all the Vortices of Matter and Corpuscles about them; whereas the whole Aether, Air, Water, Earth, and Vegetatives, were made in the Three first days before them. Whereupon I may ve∣ry truly and safely pronounce; Aut haec non est Scriptura, aut i••ta non est Philosophia. For mine own part I must here profess, that having long since studied Philosophy in the University, and read over several Philosophers, both Antient, and Modern, I could never find a satisfaction in any of them: and if I had not reflected on this Divine History, should have been tempted, as others, to Invent some new Philosophy suitable to mine own Fansy: For now he is no Philoso∣pher who willnot attempt to make a new Philosophical World, and produce his Module therof; shewing how it might be best made, and with least Charges: but certainly it is most Ridiculous and Impious thus to presume that God must therefore have made the World ac∣cording to our Module, becaus we judge it best; rather than ac∣knowledge that to be best which he hath made, becaus he who made it is Infinitely Wiser than us. Wherefore to find out how God made the World, I had recours to his Word, reading o∣ver this first Chapter of Genesis again and again; and also many Com∣mentators, in whom generaly (besides the first Article of our Creed concerning God the Maker of Heaven and Earth) I found more of Aristotle than of Moses; (yea even Translators seem to incline that way) but the Cabalistical Rabbins, and Scholastical Philo∣sophers, by their Jewish, and Heathenish Interpretations, have so Confounded and Obnubilated this Divine Light, that almost all Christians fear to approach it; and seem rather to dread and adore it at a distance as some Inscrutable Mystery: and some think they greatly favor Scripture by restraining it to Theolo∣gy and Morality, and not intitling it to Natural Philosophy; and so, as it were going backward, cover it with the Mantle of their Indulgence, that the Philosophical Nakedness thereof may not appear to themselves or others. Whereas considering for what end this Divine History of Created Nature was writ, and being suffi∣ciently confident of the Intrinsecal Verity, and Extrinsecal Evi∣dence thereof, I adventured to look into the Naked Simplicity of the Text, and endeavored first to discover the plain and true System of the World, which God the Creator hath described

therin, and therby reveled unto us. Which I have according∣ly expressed in my Explications; being only a brief Philosophical Paraphrase upon the Text: and yet while I thus Explicate the Text by my Paraphrase, I still submit my Paraphrase to be judg∣ed by the Text: and I therefore set these Explications, as a Par∣tition, or Cancelli, between the Divine Word and my Human Il∣lustrations therof: which I have also deduced from the Crea∣ted Nature, as the Counterpart of Scripture; and have heark∣ned to the Voice therof, as to the Echo of the Creating Voice of God. Nor do I dissent from Pagan Philosophy Animo Con∣tradicendi, or to flatter Christianity (which is far above it) but shall also retein any thing of Truth that I have found therin; and all advantages therof, either Platonical Speculations, Peri∣patetical Ratiocinations, or Epicurean Sensations, yea even Sceptical Caution it self: and am Dogmatical only in such Theses which according to the Law that I impose on my self, I shall first prove by the Concurrence of Divine Authority, Human Argu∣ment, and Sensible Experiment: and if I knew any more ways of Probation, should not decline, but most gladly embrace them. Neither do I thus offer any thing to the World wherof I have not first satisfied my self after so long trial and strict examinati∣on; wher in I could never yet find any thing considerable, ei∣ther of Reason, or Sens, which I could not fairly reconcile to the Divine Authority of the Text. Also I have adventured to propound many Hypotheses; which though I dare not so confident∣ly Assert, yet I should not Insert them, if I did not esteem them very Probable: for indeed it is the most proper, and a sufficient Task for any Philosopher, to Inquire only what God hath Cre∣ated: and I ever reputed it a great Vanity in any who presume to go farther, and will also offer to shew what he might have Created: not without some Insinuation of what one most Pro∣fanely Expressed, That if he had stood at Gods elbow when he made the World, he could have shewed him how to have made it better: as though whatsoever Hypothetical Natures, or Poe∣tical Worlds, they please to fansy and describe,

Natura aut facit haec quae legis, aut faceret.

Possibility is Indefinite, and to pursue it Vain and Endless. It is not Absolutely Impossible, that this, or any other Book, might

be Printed by the Casual Concurrence of Letters, Ink, and Pa∣per, without any Composer, or Printer; yet if any should there∣fore write a large Discours therof, or of any other such like Hypothesis, I think it might well deserv to be placed in Rablais his Library. But though I shall carefully exclude any such Im∣probable Trifles, yet I doubt not but that among so many sup∣posed Probabilities, I may run into some Errors, and many Er∣rata in Terms of Art, and such other Peccadillos, which may prove Scandalous and Offensive to Weaker Minds, who regard Words more than Things; and may be matter enough of Dis∣grace and Disparagement to the Captious, who though they can find no fault in Venus her self, will Carp at her Sandal, or some∣thing about her. And I am Conscious that I may be more lia∣ble hereunto, being no Mathematician, Astronomer, Chymist, or other Artist whatsoever; but one among the Laity of Man∣kind, having only two Books which I regard, Scripture, and Nature: and though any may easily bite through my Human In∣firmity, yet he sha••l break his Teeth at these Bones, Fragili quaerens illidere dentem Offendet Solido— However I am suffici∣ently secure, being already where I would be; that is, below Fame, and above Infamy: and as I do not Superscribe my Name to gain the one, so neither do I Conceal it to avoid the other: but either is as Indifferent to my self as it is to my Pen to write it, only it is somewhat less not to write it. Nor will I presume to add any thing to Divine Authority, professing it to be my chief Designe to Exalt it as the only Statera of Truth, both Natu∣ral, and Supernatural; and as we Eminently call it Scripture and Bible, so it is indeed the Writing of all Writings, and Book of all Books; whereby ••hey are to be Judged; and If they speak not according to this Word, it is becaus there is no Light in them. As a worthy Friend, laying his hand on the Bible, once truly said to me, If this Book were not Extant in the World, there were nothing Certain and Infallible left to Mankind: wherof we have sufficient Evidence, not only in Scepticism, but even in all other Philosophy, of which there are so many several Sects and Opinions, or indeed only Hypotheses; for I cannot conceiv that the Authors therof were ever satisfied in themselvs, or could expect to satisfie others thereby; but vented them as some things which they esteemed Possible, or the best of them only as fair

Probabilitys. Wheras this foundation laid in Scripture is as sure as Nature it self; which both are the Work and Word of the same Divine Creator; and every Superstructure rightly built therupon shall stand. Now though I may not presume to be any such Ma∣ster-builder; yet I think it a very great Work effected, if I may reduce others to this Fundamental System, and provoke them to build upon it; as I have begun, and offered this rude Essay: and though they shall pleas to Demolish my whole Fabrike, and them∣selvs to Erect any other, and lay upon it Gold, Silver, Pretious Stones, Wood, Hay, Stubble, or what they list, I have my Designe; which is to Assert this to be the only true Foundation of Natural Philoso∣phy, as well as of Theology, and Morality. And the Fire shall try every mans Work of what sort it is. And so I not only Dedicate this my Work unto the World (as indeed every Writer writes to all by making his Writing Publike) but also I Appeal unto it, and make every Reader my Judg: for I do not presume to teach the World; nor shall I, as others, term it the People that knoweth not the Law of Nature; for though it consist of many Heads, and almost as many Sentences, yet I do not find but that the last Result, and that wherin they Acquiesce, is Truth: whose common Fate in the World is first to be gazed on, and perhaps derided and op∣pugned, and at last after farther scrutiny to be enterteined and em∣braced; and the Fate of Error contrary therunto, first to be Ap∣plauded and Admired, and so received withou•• any Pratike, and afterward when it is more strictly examined, to be Rejected and Exploded. Thus Truth is the Daughter of Time; and as Time is the best Critike, so I esteem Homer, Virgil, and such others, to have been the best of Poets, and Plato, and Aristotle, the best of Philosophers; becaus their Works have so long survived; wheras there are only some Fragments of Epicurus now remaining, as bro∣ken and minute as his Corpuscles or Atoms, Certeinly Scripture is both most Antient, and also most Intire. Nor can I suppose that the Discovery of any consyderable Natural Truth, or Profitable Good to Mankind, hath been renounced, or will ever be lost by them. Wherefore now O Christian World! who art a Collection not only of Men, but of Christians, Judg thou according to both Capacitys, whether Scripture be not the truest Comment that ever was made upon Nature: and that thou maist rightly discern be∣tween them, set the short System of the Divine Genesis therof by all or any other whatsoever.

Contuleris toto cum sparsa Volumina mundo; Illa Homines dicas, haec docuisse D••um.

And now after so many Christian Ages, let it be once Determined, whether this be a true History of the Creation, or not; and if it be, (as most undoubtedly it is) let us no longer be bereaved of so great a Treasure, which hath hitherto I know not how been not only hid under ground, but trampled on by the feet of men. Nor let any Elude and Enervate it by the Imputation of Popularity, whereby even Popular Understandings may learn Divine Philoso∣phy; as the Psalmist professeth, that thereby he had acquired More Understanding then all his Teachers. Nor let us resigne not only our Faith, but also our own Reason to others, becaus they pleas to abandon theirs, and scoffingly call it Logical, or Meta∣physical, or the like; which are the Acquests of those Noble Arts and Sciences, whereby we excell Brutes, Barbarians, and them∣selvs. Nor may they justly term this a Prejudice against them; for how do they Prejudg? who Appeal to the whole World, or the Great University of Mankind; and as good Scribes bring forth out of their Treasure things New and Old: doing herein like Galenists, who willingly admit and add to their Dispensatorys any Chymical Experiments which are sound and useful (and to such Physicians all wise Patients commit their Bodys rather then to Em∣pirikes) Or are they prejudiced? who affirm nothing but what they prove by all the ways of Probation, Authority, Argument, and Experiment. For to what Judg can we Appeal but the World, or to what Law but Faith, Reason, and Sens? and may we not ra∣ther suspect the Prejudice to ly in Novelty and Party, and a new Sect of men, who admit only sens, and yet will not be Judged by that, unless it speak their Sens? But as I have not pawned the Authority of mine own Name, upon which I know I could bor∣row very little; so I only beg of others; that neither any Passio∣nate Amours which they may have for any Man or his Opinions, nor the Inebriating Fansys of their own Spirits, nor any pretended Monarchy or Monopoly of Knowledg, may be by them Opposed to Truth; for Magna est Veritas & praevaelebit: and I doubt not but that Scriptum est, and Probatum est, will by their own Intrinsecal Value, without any Image or Superscription, pass Current through

the whole Christian World. But let us all rather Consult toge∣ther the Advancement of true Knowledg, and the Real Benefits of Mankind; both in Speculation, and Action: Wherof the Spe∣culative Part doth properly belong to Scholes and Academys, who, if they shall make this Divine History of the Creation to be their Symbolum Philosophicum, shall need no other Fundamentals; nor have they any better way to preserv their Disciples from these new Philosophical Romances of Mundus Alter, & Idem. And as it hath been much wished by Wise men that Scholars would season their Studys with more of Common Life and Civil Conversation (the want wherof hath been the Scandal and Scorn of Learning) so particularly Academical Philosophers should hearken more to Experiments, which though it be not fit for themselvs to Practice, yet they may Inquire of Chymists and Mechanikes, and be In∣formed therof by them, to whom the Practical Part doth properly belong. And Mechanikes may be also much Assisted and Directed by Philosophers, with many Rules and Regular Proportions; whereby they may be Instructed, and also Cautioned from attempt∣ing Impossibilitys, or any thing Impracticable; as the Philosophers Stone, Perpetual Motion, or Fire, and the like; and also much Advantaged in the Attempts of Possibilitys; as if the Doctrine of Local Motion of Bodys were more fully cleared, and all the Variations therof, not only according to Distances from the Cen∣ter, Multiplications of Wheels, Pulleys, Leavers, and the like, and all the several Situations and Positions therof; but also all the Mysterys of Increments and Decrements of Velocity, Consistent Strength, Elasticity, Pressure and Nonpressure, Preventions of Vacuity, and the like, were ascerteined unto them, it might great∣ly help them in contriving their Machins and Engines. It hath been observed that though Speculative Philosophy hath not much Advanced in these last Ages of the World, yet there hath been a great Improvement of Mechanical Arts: but I conceiv that thus both might grow up together. Nor is a Mechanike so mean a Title in Human Society as is commonly reputed; Certeinly the End of all these Speculations is Practice, which doth most Im∣mediately promote the Good of Mankind. And if I should endeavor any such Profitable Inventions, I had rather be assisted therin by a Corporation of Mechanikes, then any Col∣lege of Philosophers: and I would kiss that mans Hands, yea his

Feet, who should Collect and Publish an exact and faithful History of Artificial Experiments, not only Chymical and Curious, but Mechanical, and of all Trades and Artifices: which together with the History of Extraordinary Natural Phaenomena, are very great Desiderata, and would be of very much Use and Improvement. But Inventions, as I conceiv, are rather strange Fates and Felicitys; and some Magnalia therof have proved as great Treasures to the World as the Indian Mines, which certeinly the D••scovery made by Columbus did comprehend. Yet as they are not of Ordinary Production, so neither only Chances, as we term them; but Extra∣ordinary Providences of God in some Ages, wherin he designeth thereby to accomplish some greater Intendments: as when God purposed to revele the Glorious Light of the Gospel through the whole World before the second coming of Christ, he stirred up the Spirit of Columbus, by a strange Dogmatical Confidence of more Earth then was before discovered, maugre all Repulses, and De∣lays, Indefatigably, and Undeniably, to endeavor and attempt the Discovery therof: which yet he could never have effected if also the Compass, or Seamans Card, wherof former Ages were Igno∣rant, had not been then lately Invented; and so likewise the Gun, without which so few Adventurers could never have kept Possessi∣on against Innumerable Natives. And about the same time Print∣ing also was Invented, to Disseminate Knowledg through both the Worlds. But I do not esteem Additions to be Inventions; as the Telescope or Microscope, which are only farther Improvements of the Perspective, (that was first Invented by a Mechanike:) or as the Granado is of the Gun, and the like. Yet we might hope for more both Inventions and Additions, if Philosophy were made more Mechanical, and Mechanike more Philosophical. Wherof we have now the greatest expectation from the happy Institution of the Roial Society; and that so many Mercurial Wits, Interced∣ing between both these Regions of Speculation and Practice, will transmit Philosophical Instructions to Mechanikes, and Mechani∣cal Experiments to Philosophers: and after all their Curious Dis∣quisitions, and many Vibrations, like the Pendulum, setle at last in the most Direct Line of Truth, Proving all things, and holding fast that which is Good, and shall be for the Good of this Nati∣on, and of all Mankind: which shall render their Society a Solo∣mons Hous, and this Island a New Atlantis. And as the Lord Veru∣••••m

hath well observed, that the Practical Theology of Scripture ••ath been by none better Ventilated then by English Divines; so may this Divine History of the Genesis of the World be best Elu∣cidated by them, who though they superscribe Nullius in verba in defiance of any Human Magistery, yet always except Verbum Dei, in submission to D••vine Authority. And if the Active Spirits of this Nation would freely clear and disengage themselvs from the Humor of Forein Noveltys, they might exceed others in their happy Endeavors; though we Tramontanes have been Judged by them better for Imitation then Invention: but I desire them to produce any thing in this last Age equal to those two Noble In∣ventions which were both of English Extraction: that is, the In∣clinatory or Dipping Needle, whereby the Latitude is discovered; wherof, as I have received it by Tradition, the Inventor was Ro∣bert Norman our Countryman, whose Name deservs more Heral∣dry; as they will easily acknowledg who shall attempt to Invent the like Natural Instrument, whereby to discover the Longitude. The other is the first Observation of the Circulation of the Bloud, wherof our Learned Doctor Harvey is the well known and Monu∣mental Author. And for Philosophical Discourses and Discoverys of Nature I may name two others; who though Parallel one to another, yet I suppose neither of them can be Parallel'd by any other Nation: that is, the Great Chancellor Bacon whose Natural History hath made his own Name H••storical: and the truly Hono∣rable Robert Boyle; of whom I may well say, that as Hiero made a Law in Syracuse That every one should believ whatsoever Archime∣des affirmed that he could do; so all ought to believ whatsoever this Noble Person declareth that he hath done, in all those manifold Experiments wherewith he hath enriched the World. Now let this be the Conclusion and Summ of the whole matter; That as the End of all Created Nature is the Divine Glory of the Creator, which the whole World as a Mirror was made to Represent to us Naturaly; so should all Spiritualy Render it unto him. And thus we Christians being taught by God, the Author both of Scripture and Nature, truly to know the Creation and System of the World, which Heathen Philosophers groped to find out all their days, and have disputed in all Ages, should with the Primitive Hebrews, and their Divine Doctors, Moses, David, Solomon, and the rest, Glorify the Infinite Iehovah, Creator of Heaven and Earth. And

I have very much wondered that not only in Spirituals, but also in Naturals, Seing we should not See, and Hearing we should not Hear, and Understand with our Hearts, the things which are writ in such large Characters, and Proclaimed to us with so loud a Voice. Wherefore I beseech the Divine Spirit so to Illuminate us in the true Knowledg of his Word and Works, that henceforth they may be no longer hid from our Eys; but that it may now be said of Holy Scripture, and of the Nativity of the World therin,

Nota Mathematicis Genesis tua.