The wisdom of God manifested in the works of the creation being the substance of some common places delivered in the chappel of Trinity-College, in Cambridge / by John Ray ...

Psalm 104. 24.

How Manifold are thy Works O Lord? In Wisdom hast thou made them all.

IN these Words are two Clauses, in the first whereof the Psalmist admires the Multitude of God's works, How Ma∣nifold are thy Works O Lord? In the second he celebrates his Wisdom in the cre∣ation of them; In Wisdom hast thou made them all.

Of the first of these I shall say little, on∣ly briefly run over the Works of this visible world, and give some guess at the Number of them. Whence it will appear, that upon this account they well deserve Ad∣miration, the Number of them being un∣investigable by us; and so affording us a demonstrative Proof of the unlimited ex∣tent of the Creators Skill, and the foecun∣dity of his Wisdom and Power. That the Number of corporeal Creatures is unmeasu∣rably great, and known only to the Crea∣tor himself, may thus probably be collected: First of all, The Number of fixt Stars is on all hands acknowledged to be next to infi∣nite; Secondly, Every fixt Star in the now

received Hypothesis is a Sun or Sunlike bo∣dy, and in like manner encircled with a Chorus of Planets moving about it; Third∣ly, Each of these Planets is in all likelihood furnished with as great variety of corpore∣al Creatures animate and inanimate as the Earth is, and all as different in Nature as they are in Place from the terrestrial, and from each other. Whence it will follow that these must be much more infinite than the Stars; I do not mean absolutely accor∣ding to the Philosophick exactness infinite, but only infinite or innumerable as to us, or their number prodigiously great.

That the fixt Stars are innumerable may thus be made out: Those visible to the naked Eye are by the least account acknowledg∣ed to be above a Thousand, excluding those towards the South Pole which are not visi∣ble in our Horizon: Besides these, there have been incomparably more detected and brought to light by the Telescope; the Mil∣ky Way being found to be (as was former∣ly conjectured) nothing but great Compa∣nies or Swarms of minute Stars singly invi∣sible, but by reason of their proximity min∣gling and confounding their Lights and ap∣pearing like lucid Clouds. And it's 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, indefinite∣ly extended; that is, so far as no Human 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 Thou∣sand times farther beyond the utmost Stars we can possibly descry, than those be distant from the Earth we live upon. This Hypothe∣sis of the fixt Stars being so many Suns, &c. seems more agreeable to the Divine Great∣ness and Magnificence: But that which in∣duces me much to doubt of the Magnitude of the Universe and immense Distance of the fixed Stars, is the stupendious Phaeno∣mena of Comets, their sudden accension or appearance in full Magnitude, the length of their Tails and swiftness of their Motion, and gradual diminution of Bulk and Motion, till at last they disappear: Neither do I think the Universe indefinitely extended, as Des Cartes upon a false ground [that the for∣mal ratio of a Body was nothing but Exten∣sion into length, breadth and profundity, or having partes extra partes, and that Body

and Space were synonimous terms] assert ed: For it may as well be limited this way as in the old Hypothesis; which places the fixt Stars in the same spherical Superficies; according to which (old Hypothesis) they may also be demonstrated by the same me∣diums to be innumerable, only instead of their distance substituting their Smalness for the reason of their Invisibility.

But leaving the celestial Bodies, I come now to the terrestrial; which are either ina∣nimate or animate. The inanimate are the Elements, Meteors and Fossils of all sorts, at the Number of which last I cannot give any probable guess; Bur if the rule, which some considerate Philosophers deliver, holds good; viz. how much more imperfect any Genus or Order of Beings is, so much more numerous are the Species contained under it; as for Ex∣ample: Birds being a more perfect kind of Animals than Fishes, there are more of these than of those, and for the like reason more Birds than Quadrupeds, and more Insects than of any of the rest; and so more Plants than Animals: Nature being more sparing in her more excellent Productions. If this Rule I say holds good; then should there be more Species of Fossils or generally of inanimate Bodies than of Vegetables; of which there is some reason to doubt. unless we will ad∣mit

all sorts of formed Stones to be distinct Species.

Animate Bodies are divided into four great Genera or Orders, Beasts, Birds, Fishes and Insects.

The Species of Beasts, including also Ser∣pents, are not very numerous: Of such as are certainly known and described I dare say not above 150. And yet I believe not ma∣ny, that are of any considerable bigness, in the known Regions of the World, have esca∣ped the Cognizance of the curious. [I rec∣kon all Dogs to be of one Species they ming∣ling together in generation, and the breed of such Mixtures being prolifick.]

The number of Birds known and descri∣bed may be near 500; And the number of Fishes, secluding Shelfish as many; but if the Shelfish be taken in, more than double the number. How many of each Genus re∣main yet undiscovered one cannot certainly nor very nearly conjecture, but we may suppose the whole sum of Beasts and Birds to exceed by a third part, and Fishes by one half, those known.

The Insects, if we take in the Exangui∣ous both Terrestrial and Aquatick, may in derogation to the precedent Rule for num∣ber vie even with Plants themselves. For the Exanguious alone, by what that Learn∣ed

and Critical Naturalist my Honoured Friend Dr. Martin Lister hath already ob∣served and delineated, I conjecture, cannot be fewer than 1800 or 2000 Species, per∣haps many more.

The Butterflies and Beetles are such nu∣merous Tribes, that I believe in our own native Country alone the Species of each kind may amount to 150 or more. And if we should make the Caterpillers and Hexa∣pods from whence these come to be distinct Species, as most Naturalists have done, the number will be doubled, and these two Genera will afford us 600 Species. But if those be admitted for distinct Species, I see no reason but their Aureliae also may pre∣tend to a Specifick difference from the Ca∣terpillers and Butterflies; and so we shall have 300 Species more, therefore we ex∣clude both these from the degree of Species, making them to be the same Insect under a different larva or Habit.

The Fly-kind, if under that name we com∣prehend all other flying Insects, as well such as have four as such as have but two Wings, of Both which kinds there are many subor∣dinate Genera, will be found in multitude of Species to equal if not exceed both the forementioned kinds.

The creeping Insects that never come to

be winged, though for number they may fall short of the flying or winged, yet are they also very numerous; as by running o∣ver the several kinds I could easily demon∣strate: Supposing then, there be a thousand several sorts of Insects in this Island and the Sea near it: if the same Proportion holds be∣tween the Insects native of England, and those of the rest of the World, as doth be∣tween Plants Domestick and Exotick, (that is, as I guess, near a Decuple) the Species of Insects in the whole Earth (Land and Wa∣ter) will amount to 10000, and I do be∣lieve they rather exceed than fall short of that sum. The number of Plants contained in C. Bauhin's Pinax is about 6000, which are all that had been described by the Au∣thors that wrote before him, or observed by himself; in which Work, besides mistakes and repetitions incident to the most wary and knowing men in such a Work as that; there are a great many, I might say some Hundreds put down for different Species, which in my Opinion are but accidental Varieties: Which I do not say to detract from the excellent pains and performance of that Learned, Judicious and Laborious Her∣barist, or to defraud him of his deserved Honour, but only to shew, that he was too much sway'd by the Opinions then gene∣rally

current among Herbarists, that diffe∣rent Colour or multiplicity of Leaves in the Flower and the like accidents were suffici∣ent to constitute a Specifick difference. But supposing there had been 6000 then known and described; I cannot think but that there are in the World more then double that number; there being in the vast con∣tinent of America as great a variety of Spe∣cies as with us, and yet but few common to Europe, or perhaps Asrick and Asia, and if, on the other side the Equator, there be much Land still remaining undiscovered as probably there may, we must suppose the number of Plants to be far greater.

What can we infer from all this? If the number of Creatures be so exceeding great, how great nay immense must needs be the Power and Wisdom of him who form'd them all! For (that I may borrow the Words of a Noble and Excellent Author) as it ar∣gues and manifests more skill by far in an Artificer to be able to frame both Clocks and Watches, and Pumps, and Mills, and Granadoes and Rockets, then he could dis∣play in making but one of those sorts of En∣gines; so the Almighty discovers more of his Wisdom in forming such a vast multi∣tude of different sorts of Creatures, and all with admirable and irreproveable Art, than

if he had created but a few: For this de∣clares the greatness and unbounded Capaci∣ty of his Understanding. Again, the same superiority of Knowledg would be displaid by contriving Engines of the same kind or for the same purposes after different fashi∣ons, as the moving of Clocks or other En∣gines by Springs instead of Weights: So the Infinitely Wise Creator hath shewn in ma∣ny Instances, that he is not confin'd to one only Instrument for the working one Effect, but can perform the same thing by divers means. So though Feathers seem necessary for flying, yet hath he enabled several Crea∣tures to fly without them, as two sorts of Fishes, and the Bat, not to mention the nu∣merous tribes of flying Insects. In like manner though the Air-bladder in Fishes seems necessary for swimming, yet some are so form'd as to swim without it; viz. First, The Cartilagineous kind, which by what artifice they poise themselves, ascend and descend at pleasure, and continue in what depth of Water they list, is as yet unknown to us. Secondly, The Cetaceous kind, or Sea-Beasts differing in nothing almost from Quadrupeds but the want of Feet. The Air which in respiration these receive into their Lungs may serve to render their Bo∣dies equiponderant to the Water; and the

constriction or dilatation of it, by the help of the Diaphragm and Muscles of respirati∣on, may probably assist them to ascend or descend in the Water, by a light impulse thereof with their Fins.

Again, though the Water being a cold Ele∣ment, the most wise God hath so attemper∣ed the blood and bodies of Fishes in gene∣ral, that a small degree of heat is suffici∣ent to preserve their due consistency and motion and to maintain Life; yet to shew that he can preserve a Creature in the Sea, and in the coldest part of the Sea too, that may have as great a degree of heat as Qua∣drupeds themselves; he hath created great variety of these Cetaceous Fishes, which converse chiefly in the Northern Seas, whose whole Body being encompassed round with a copious Fat or Blubber (which, by re∣flecting and redoubling the internal heat, and keeping off the external cold, doth the same thing to them that Cloths do to us) is enabled to abide the greatest cold of the Sea-water. The reason why these Fishes delight to frequent chiefly the Northern-Seas is I conceive not only for the quiet which they enjoy there, but because the Northern Air, which they breath being more fully charged with nitrous particles, is fittest to maintain the vital Heat in that Activity as

is sufficient to move such an unwieldy bulk, as their Bodies are with due celerity and to bear up against and repell the ambient cold; and may likewise enable them to continue longer under water than a warmer and thin∣ner Air could.

I come now to the second part of the words; In Wisdom hast thou made them all. In discoursing wherof I shall endeavour to make out in particulars what the Psalmist here asserts in general concerning the works of God, that they are all very wisely con∣trived and adapted to ends both Particular and General.

But before I enter upon this task, I shall, by way of Preface or Introduction, say some∣thing concerning those Systems which un∣dertake to give an Account of the formati∣on of the Universe by Mechanical Hypo∣theses of Matter moved either uncertainly, or according to some Catholick Laws, with∣out the intervention and assistance of any superior immaterial Agent.

There is no greater, at least no more pal∣pable and convincing Argument of the Existence of a Deity than the admirable Art and Wisdom that discovers itself in the make and constitution, the order and dis∣position, the ends and uses of all the parts and members of this stately fabrick of Hea∣ven

and Earth. For if in the works of Art, as for example; a curious Edifice or Machine, counsel, design, and direction to an end ap∣pearing in the whole frame and in all the several pieces of it, do necessarily infer the being and operation of some intelligent Ar∣chitect or Engineer, why shall not also in the Works of Nature, that Grandeur and Magnificence, that excellent contrivance for Beauty, Order, Use, &c. which is obser∣vable in them, wherein they do as much transcend the Effects of human Art as infi∣nite Power and Wisdom exceeds finite, in∣fer the existence and efficiency of an Om∣nipotent and All-wise Creator?

To evade the force of this Argument, and to give some Account of the Original of the World, Atheistical Persons have set up two Hypotheses.

The first is that of Aristotle, that the World was from Eternity, in the same con∣dition that now it is, having run through the Successions of infinite generations; to which they add, Self-existent and unpro∣duced. For Aristotle doth not deny God to be the efficient Cause of the World. But only asserts, that he created it from Eter∣nity making him a necessary Cause there∣of; it proceeding from him by way of E∣manation, as light from the Sun.

This Hypothesis which hath some shew of reason, for something must necessarily ex∣ist of it self; and if something, why may not all things? This Hypothesis, I say, is so clear∣ly and fully confuted by the Reverend and Learned Dr. Tillotson now Dean of S. Pauls London, in his first printed Sermon, and the R. Reverend Father in God John late Lord Bishop of Chester in Book I. Chap. V. of his Treatise of the Principles of Natural Religi∣on, that nothing material can by me be ad∣ded; to whom therefore I refer the Reader.

The Epicurean Hypothesis rejected.

The second Hypothesis is that of the Epicu∣reans, who held that there were two Princi∣ples self existent: First, Space or Vacuity; Se∣condly, Matter or Body; both of infinite Du∣ration and Extension. In this infinite Space or Vacuity, which hath neither beginning nor end, nor middle, no limits or extremes, in∣numerable minute Bodies into which the Matter was divided called Atomes, because by reason of their perfect solidity they were really indivisible (for they hold no body ca∣pable of Division, but what hath Vacuities intersperst with Matter) of various but a de∣terminate number of Figures, and equally pon∣derous do perpendicularly descend, and by

their fortuitous concourse make compound Bodies, and at last the World it self. But now, because if all these Atomes should descend plum down with equal Velocity, as according to their Doctrine they ought to do, (being as we said) all perfectly solid and imporous, and the vacuum not resisting their motion, they would never the one overtake the other, but like the drops of a Shower would al∣ways keep the same distances, and so there could be no Concourse or Cohaesion of them, and consequently nothing created; partly to avoid this destructive consequence, and part∣ly to give some account of the Freedom of Will (which they did assert contrary to the Democritick Fate) they did absurdly feign a declination of some of these Principles, with∣out any shadow or pretence of Reason. The former of these motives you have set down by * 1.1 Lucretius in these Words:

Corpora cum deorsum rectum per inane ferun∣tur Ponderibus propriis, incerto tempore fortè, Incertis{que} locis, Spatio discedere paulùm; Tantum quod momen mutatum dicere possis.

And again;

Quòd nisi declinare solerent, omnia deorsum Imbris uti guttae caderent per inane pro∣fundum,

Nec foret offensus natus, nec plaga creata Principiis, ita nil unquam natura creâsset.

The second motive they had to introduce this gratuitous Declination of Atomes, the same Poet gives us in these Verses, Lib. 2.

—Si semper motus connectitur omnis, Et vetere exoritur semper novus ordine certo; Nec declinando faciunt primordia motûs Principium quoddam quod fati foedera rum∣pat, Ex infinito ne causam causa sequatur; Libera per terras unde haec animantibus extat, Unde haec est, inquam, fatis avolsa voluntas?

The folly and unreasonableness of this ri∣diculous and ungrounded Figment, I cannot better display and reprove than in the Words of Cicero, in the beginning of his first Book de finibus Bonornm & Malorum. This Declina∣tion (saith he) is altogether childishly feign∣ed, and yet neither doth it at all solve the difficulty, or effect what they desire. For first they say the Atomes decline, and yet assign no reason why. Now nothing is more shameful and unworthy a Natural Philoso∣pher [turpius Physico] than to assert any thing to be done without a Cause, or to

give no reason of it. Besides this is contra∣ry to their own Hypothesis taken from sence, that all Weights do naturally move perpen∣dicularly downward. Secondly, Again sup∣posing this were true, and that there were such a Declination of Atomes, yet will it not effect what they intend. For either they do all decline, and so there will be no more concourse than if they did perpendi∣cularly descend; or some decline, and some fall plum down, which is ridiculously to assign distinct Offices and Tasks to the A∣tomes, which are all of the same nature and solidity. Again, in his Book de Fato he smartly derides this fond conceit thus; What cause is there in Nature which turns the A∣tomes aside? Or do they cast Lots among themselves which shall decline, which not? Or why do they decline the least interval that may be, and not a greater? Why not two or three minima as well as one? Optare hoc quidem est non disputare, For neither is the Atome by any extrinsecal impulse di∣verted from its natural course; neither can there be any cause imagined in the Vacuity through which it is carried why it should not move directly; neither is there any change made in the Atome it self, that it should not retain the motion natural to it, by force of its weight or Gravity.

As for the whole Atomical Hypothesis, ei∣ther Epicurean or Democritick, I shall not, nor need I spend time to confute it; this having been already solidly and sufficiently done by many learned men, but especially Dr. Cud∣worth in his Intellectual System of the Uni∣verse, and the present Bishop of Worcester Dr. Stillinfleet in his Origines Sacrae. Only I cannot omit the Ciceronian Confutation thereof, which I find in the place first quo∣ted, and in his first and second Books de Na∣turâ Deorum, because it may serve as a gene∣ral Introduction to the following particulars. Such a turbulent concourse of Atomes could never (saith he) hunc mundi ornatum efficere, compose so well ordered and beautiful a stru∣cture as the World is; which therefore both in Greek and Latine hath from thence [ab ornatu & munditie] obtain'd its name. And again most fully and appositely in his second De Nat. Deorum. If the Works of Nature are better, more exact and perfect than the Works of Art, and Art effects nothing with∣out Reason; neither can the Works of Na∣ture be thought to be effected without Rea∣son. For is it not absurd and incongruous? that when thou beholdest a Statue or curious Picture, thou shouldest acknowledg that Art was used to the making of it; or when thou seest the course of a Ship upon the Waters,

thou shouldest not doubt but the motion of it is regulated and directed by Reason and Art; or when thou considerest a Sun-Dial or Clock, thou shouldst understand pre∣sently, that the hours are shewn by Art and not by Chance; and yet imagine or believe, that the World which comprehends all these Arts and Artificers was made without Coun∣sel or Reason. If one should carry into Scythia or Britain such a Sphere as our Friend Posi∣donius lately made, each of whose Conver∣sions did the same thing in the Sun and Moon and other five Planets, which we see effected every night and day in the Heavens, who among those Barbarians would doubt that that Sphere was composed by Reason and Art? A wonder then it must needs be, that there should be any man found so stupid and forsaken of reason as to persuade him∣self, that this most beautiful and adorned World was or could be produced by the for∣tuitous concourse of Atomes. He that can prevail with himself to believe this, I do not see why he may not as well admit, that if there were made innumerable Figures of the 21 Letters in Gold, suppose, or any other Metal, and these well shaken and mixt to∣gether, and thrown down from some high place to the ground, they when they light∣ed upon the Earth would be so disposed

and ranked, that a man might see and read in them Ennius's Annals; whereas it were a great chance if he should find one Verse thereof among them all. For if this concourse of Atomes could make a whole World, why may it not sometimes make, and why hath it not somewhere or other in the Earth made a Temple, or a Gallery, or a Portico, or a House, or a City? Which yet it is so far from doing, and every man so far from be∣lieving; that should any one of us be cast, suppose, upon a desolate Island, and find there a magnificent Palace artificially contrived according to the exactest rules of Archite∣cture, and curiously adorned and furnished; it would never once enter into his head, that this was done by an Earthquake, or the for∣tuitous shuffling together of its component Materials; or that it had stood there ever since the construction of the World, or first cohaesion of Atomes: But would presently conclude that there had been some intelli∣gent Architect there, the effect of whose Art and Skill it was. Or should he find there but upon one single sheet of Parchment or Paper an Epistle or Oration written, full of profound Sense, expressed in proper and sig∣nificant Words, illustrated and adorned with elegant Phrase; it were beyond the Possibi∣lity of the Wit of man to perswade him

that this was done by the temerarious dash∣es of an unguided Pen, or by the rude scat∣tering of Ink upon the Paper, or by the lucky projection of so many Letters at all adven∣tures; but he would be convinced by the evidence of the thing at first fight, that there had been not only some man, but some Scho∣lar there.

The Cartesian Hypothesis considered and censured.

Having rejected this Atheistick Hypothesis of Epicurus and Democritus, I should now proceed to give particular instances of the Art and Wisdom clearly appearing in the several Parts and Members of the Universe; from which we may justly infer this general conclusion of the Psalmist, In Wisdom hast thou made them all: But that there is a sort of professed Theists, I mean Mons. Des Cartes and his followers, who endeavour to disarm us of this decretory Weapon; to evacuate and exterminate this Argument which hath been so successful in all Ages to demonstrate the existence, and enforce the belief of a Deity; and to convince and silence all A∣theistick Gainsayers. And this they doe,

First, By excluding and banishing all con∣sideration of final Causes from Natural Phi∣losophy;

upon pretence, that they are all and every one in particular undiscoverable by us; and that it is rashness and arrogance in us to think we can find out God's Ends and be partakers of his Counsels. Atque ob hanc unicam rationem totum illud causarum genus quod à fine peti solet, in rebus Physicis nullum usum habere existimo; non enim abs{que} temeritate me puto investigare posse fines Dei. Medit. Metaph. And again in his Princi∣ples of Philosophy, Nullas unquam rationes cir∣ca res Naturales à fine quem Deus aut Natu∣ra in iis faciendis sibi proposuit admittimus, quia non tantum nobis debemus arrogare ut ejus Consiliorum participes esse possimus. And more expresly in his fourth Answer, viz. to Gassendus's Objections; Nec fingi potest, a∣liquos Dei fines magis quàm alios in propatulo esse: omnes enim in imperscrutabili ejus Sa∣pientiae abysso sunt eodem modo reconditi; that is, neither can or ought we to feign or ima∣gine, that some of God's Ends are more ma∣nifest than others; for all lie in like man∣ner or equally hidden in the unsearchable abyss of his Wisdom.

This confident Assertion of Des Cartes is fully examined and reproved by that ho∣nourable and excellent Person Mr. Boyl, in his Disquisition about the final Causes of Na∣tural Things, Sect. 1. from Pag. 10. to the

end: And therefore I shall not need say much to it; only in brief this, that it seems to me false and of evil consequence, as being derogatory from the glory of God, and de∣structive of the acknowledgment and be∣lief of a Deity:

For first, Seeing, for instance, That the Eye is employed by Man and all Animals for the use of Vision, which, as they are framed, is so necessary for them, that they could not live without it; and God Almigh∣ty knew that it would be so; and seeing it is so admirably fitted and adapted to this use, that all the Wit and Art of men and Angels could not have contrived it better, if so well; it must needs be highly absurd and unreasonable to affirm, either that it was not designed at all for this use, or that it is impossible for man to know whether it was or not.

Secondly, How can Man give thanks and praise to God for the use of his Limbs and Senses and those his good Creatures which serve for his sustenance; when he cannot be sure they were made in any respect for him; nay, when 'tis as likely they were not, and that he doth but abuse them to serve ends for which they never intended.

Thirdly, This Opinion, as I hinted before, supersedes and cassates the best medium we

have to demonstrate the Being of a Deity; leaving us no other demonstrative Proof but that taken from the innate Idea; which, if it be a Demonstration, is but an obscure one, not satisfying many of the learned themselves, and being too subtle and me∣taphysical ro be apprehended by vulgar Capacities, and consequently of no force to persuade and convince them.

Secondly, They endeavour to evacuate and disanul our great Argument, by pre∣tending to solve all the Phaenomena of Na∣ture, and to give an Account of the Produ∣ction and Efformation of the Universe, and all the corporeal Beings therein, both cele∣stial and terrestrial as well animate as inani∣mate, not excluding Animals themselves by a sleight Hypothesis of matter so and so di∣vided and moved. The Hypothesis you have in Des Cartes's Principles of Philosophy, Part. 2. all the matter of this visible World is by him supposed to have been at first divided by God into Parts nearly equal to each other, of a mean size, viz. about the bigness of those where∣of the Heavenly Bodies are now compounded; all together having as much motion as is now found in the World; and these to have been equally moved severally every one by itself a∣bout its own Center, and among one another, so as to compose a fluid body; and also ma∣ny

of them jointly or in company, about seve∣ral other points so far distant from one another, and in the same manner disposed as the Centres of the fixt Stars now are. So that God had no more to do than to create the matter, divide it into parts, and put it into motion accord∣ing to some few Laws, and that would of itself produce the World and all Creatures therein.

For a Confutation of this Hypothesis, I might refer the Reader to Dr. Cudworth's System p. 603. 604. but for his ease I will transcribe the words:

—God in the mean time standing by as an Idle Specta∣tor of this Lusus Atomorum, this sportfull Dance of Atoms, and of the various results thereof. Nay these mechanick Theists have here quite outstripped and outdone the A∣tomick Atheists themselves, they being much more extravagant then ever those were. For the professed Atheists durst never ven∣ture to affirm, that this regular Systeme of things resulted from the fortuitous motions of Atoms at the very first, before they had for a long time together produced many o∣ther inept Combinations, or aggregate Forms of particular things and nonsensical Systems of the whole, and they supposedalso that the re∣gularity of things here in this world would not always continue such neither, but that some time or other Confusion and Disor∣der

will break in again. Moreover that be∣sides this World of ours, there are at this very instant innumerable other Worlds ir∣regular, and that there is but one of a thou∣sand or Ten Thousand among the infinite Worlds that have such regularity in them, the reason of all which is, because it was ge∣nerally taken for granted, and lookt upon as a common notion, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aristotle ex∣presseth it; none of those things which are from Fortune or Chance come to pass al∣ways alike. But our mechanick Theists will have their Atoms never so much as once to have fumbled in these their motions, nor to have produced any inept System, or in∣congruous forms at all, but from the very first all along to have taken up their places and ranged themselves so orderly, metho∣dically and directly; as that they could not possibly have done it better, had they been directed by the most perfect Wisdom. Wherefore these Atomick Theists utterly e∣vacuate that grand Argument for a God ta∣ken from the Phaenomenon of the Artificial frame of things, which hath been so much insisted upon in all Ages, and which com∣monly makes the strongest impression of any other upon the minds of Men &c. the A∣theists in the mean time laughing in their

Sleeves, and not a little triumphing to see the Cause of Theism thus betrayed by its profes∣sed Friends and Assertors, and the grand Argu∣ment for the same totally slurred by them and so their work done, as it were, to their hands.

Now as this argues the greatest Insensi∣bility of mind, or Sottishness and Stupidity in pretended Theists not to take the least notice of the regular and artificial frame of things, or of the signatures of the Divine Art and Wisdom in them, nor to look u∣pon the World and things of Nature with any other Eyes than Oxen and Horses do. So are there many Phaenomena in Nature, which being partly above the force of these Mechanick Powers, and partly contrary to the same, can therefore never be salved by them, nor without final Causes and some vital Prin∣ciple: As for Example, that of Gravity or the tendency of Bodies downward, the motion of the Diaphragm in Respiration, the Systole and Diastole of the Heart, which is nothing but a Muscular Constriction and Relaxation, and therefore not mechanical but vital. We might also add among ma∣ny others the intersection of the Plains of the Equator and Ecliptick, or the Earth's diurnal motion upon an Axis not parallel to that of the Ecliptick, nor perpendicular to the Plain thereof. For though Des Cartes

would needs imagine this Earth of ours once to have been a Sun, and so itself the centre of a lesser Vortex, whose Axis was then di∣rected after this manner, and which therefore still kept the same Site or Posture by reason of the striate Particles finding no fit Pores or Traces for their passages through it, but only in this direction; yet does he himself confess, that because these two mo∣tions of the Earth, the Annual and Diur∣nal, would be much more conveniently made upon parallel Axes, therefore, accor∣ding to the Laws of Mechanism, they should be perpetually brought nearer andnearer to∣gether, till at length the Equator and Ecliptick come to have their axes parallel, which as it has not yet come to pass, so neither hath there been for these last Two Thousand Years (according to the best Observations and Judgments of Astronomers) any nearer ap∣proach made of them one to another. Wherefore the continuation of these two motions of the Earth the Annual and Di∣urnal upon Axes not parallel is resolvable into nothing but a Final and Mental Cause, or the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was best it should be so, the variety of the Seasons of the year depending thereupon. But the greatest of all the particular Phaenomena is the Formation and Organization of the Bo∣dies

of Animals, consisting of such variety and curiosity; that these mechanick Phi∣losophers being no way able to give an ac∣count thereof from the necessary motion of Matter, unguided by Mind for Ends, pru∣dently therefore break off their System there, when they should come to Animals, and so leave it altogether untoucht. We acknowledg indeed there is a Posthumous piece extant, imputed to Cartes, and enti∣tuled, De la formation du Foetus, wherein there is some Pretence made to salve all this by fortuitous Mechanism. But as the Theory thereof is built wholly upon a false supposition, sufficiently confuted by our Harvey in his Book of Generation, that the Seed doth materially enter into the compositi∣on of the Egg: So is it all along precarious and exceptionable; nor doth it extend at all to the differences that are in several A∣nimals, nor offer the least reason why an Animal of one Species might not be formed out of the Seed of another. Thus far the Doctor, with whom for the main I do con∣sent. I shall only add, that Natural Philo∣sophers, when they endeavor to give an ac∣count of any of the Works of Nature by preconceived Principles of their own, are for the most part grosly mistaken and con∣futed by Experience; as Des Cartes in a

matter that lay before him, obvious to sense and infinitly more easie to find out the Cause of, than to give an account of the Formation of the World; that is the Pulse of the Heart, which he attributes to an E∣bullition and sudden expansion of the Blood in the Ventricles, after the manner of Milk, which being heated to such a Degree doth suddenly and as it were all at once flush up and run over the Vessel. Whether this E∣bullition be caused by a Nitro-Sulphureous ferment lodged especially in the left Ventri∣cle of the Heart, which mingling with the Blood excites such an Ebullition, as we see made by the mixture of some Chymical Li∣quors, viz. Oil of Vitriol, and deliquated Salt of Tartar; or by the vital flame war∣ming and boyling the Blood. But this conceit of his is contrary both to Reason and Experience, For first, It is altogether unrea∣sonable to imagine and affirm that the cool venal Blood should be heated to so high a degree in so short a time as the interval of two Pulses, which is less than the sixth part of a Minute. Secondly, In cold Ani∣mals, as for Example Eels, the Heart will beat for many hours after it is taken out of the Body, yea tho the Ventricle be o∣pened and all the Blood squeezed out. Thirdly, The process of the Fibres which

compound the sides of the Ventricles run∣ning in Spiral Lines from the Tip to the Base of the Heart, some one way and some the contrary, do clearly shew that the Sy∣stole of the Heart is nothing but a Muscu∣lar constriction, as a Purse is shut by draw∣ing the Strings contrary ways: Which is also confirm'd by Experience; for if the Vertex of the Heart be cut off, and a fin∣ger thrust up into one of the Ventricles, in every Systole the Finger will be sensibly and manifestly pincht by the sides of the Ventricle. But for a full Confutation of this Fancy, I refer the Reader to Dr. Low∣er's Treatise de Corde, Chap. 2. and his Rules concerning the transferring of Motion from one Body in motion to another are the most of them by Experience found to be false, as they affirm which have made Trial of them.

This Pulse of the Heart Dr. Cudworth would have to be no Mechanical but a Vi∣tal motion, which to me seems probable, because it is not under the command of the Will, nor are we conscious of any Power to cause or to restrain it, but it is carried on and continued without our knowledge or notice; neither can it be caused by the impulse of any external movent, unless it be Heat. But how can the Spirits agitated by Heat, unguided by a vital Principle pro∣duce

such a regular reciprocal motion? If that Site which the Heart and its Fibres have in the Diastole be most natural to them, (as it seems to be) why doth it a∣gain contract itself, and not rest in that po∣sture? If it be once contracted in a Systole by the influx of the Spirits, why, the Spi∣rits continually flowing in without let, doth it not always remain so? [For the Systole seems to resemble the forcible bend∣ing of a Spring, and the Diastole its fly∣ing out again to its natural site.] What is the Spring and principal Efficient of this Re∣ciprocation? What directs and moderates the motions of the Spirits? They being but stupid and senseless matter, cannot of themselves continue any regular and con∣stant motion, without the guidance and re∣gulation of some intelligent Being. You will say, what Agent is it which you would have to effect this? The sensitive Soul it cannot be, because that is indivisible, but the Heart, when separated wholly from the Body in some Animals; continues still to pulse for a considerable time; nay when it hath quite ceased, it may be brought to beat anew by the Application of warm Spittle, or by pricking it gently with a Pin or Needle. I answer, it may be in these Instances, the scattering Spirits remain∣ing

in the Heart, may for a time being a∣gitated by heat, cause these faint Pulsations; though I should rather attribute them to a plastick Nature or vital Principle, as the Vegetation of Plants must also be.

But to proceed, neither can I wholly ac∣quiesce in the Hypothesis of that Honourable and deservedly famous Author I formerly had occasion to mention; which I find in his free Enquiry into the vulgar Notion of Na∣ture, P. 77, 78. delivered in these Words,

I think it probable, that the great and wise Author of things did, when he first formed the Universal and Undistinguish∣ed Matter into the World, put its parts into various Motions, whereby they were necessarily divided into numberless Porti∣ons of differing Bulks, Figures and Situ∣ations in respect of each other. And that by his infinite Wisdom and Power he did so guide and over-rule the motions of these Parts, at the beginning of things, as that (whether in a shorter or a longer time Reason cannot determine) they were fi∣nally disposed into that Beautiful and Or∣derly Frame that we call the World; a∣mong whose Parts some were so curious∣ly contrived, as to be fit to become the Seeds or feminal Principles of Plants and Animals. And I further conceive, that

he setled such Laws or Rules of local Moti∣on, among the parts of the Universal Matter, that by his ordinary and preserving Con∣curse the several parts of the Universe thus once completed, should be able to maintain the great Construction or System and Oeco∣nomy of the mundane Bodies, and propagate the Species of living Creatures.

The same Hypothesis he repeats again, Pag. 124, 125. of the same Treatise.

This Hypothesis, I say, I cannot fully ac∣quiesce in, because an intelligent Being seems to me requisite to execute the Laws of Mo∣tion. For first Motion being a fluent thing, and one part of its Duration being ab∣solutely independent upon another: it doth not follow that because any thing moves this moment, it must necessarily con∣tinue to do so the next; but it stands in as much need of an Efficient to preserve and continue its motion as it did at first to pro∣duce it. Secondly, Let Matter be divided into the subtilest parts imaginable, and these be moved as swiftly as you will; it is but a sensless and stupid Being still, and makes no nearer approach to Sense, Perception, or vital Energy than it had before; and do but only stop the internal motion of its parts and reduce them to Rest, the fi∣nest and most subtile Body that is may be∣come

as gross, and heavy, and stiff as Steel or Stone. And as for any external Laws or e∣stablished Rules of Motion, the stupid Matter is not capable of observing or taking any no∣tice of them; neither can those Laws execute themselves: Therefore there must besides Matter and Law be some Efficient; and that ei∣ther a Quality or Power inherent in the Matter itself, which is hard to conceive, or some exter∣nal intelligent Agent, either God himself im∣mediately, or some Plastick Nature. This lat∣ter I incline to, for the Reasons alledged by Dr. Cudworth in his System, Pag. 149. which are; First, Because the former, according to vulgar apprehension, would render the Di∣vine Providence operose, solicitous and di∣stractious: and thereby make the belief of it entertained with greater difficulty, and give advantage to Atheists. Secondly, It is not so decorous in respect of God, that he should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, set his own hand as it were to every work, and immediately do all the meanest and triflingst things him∣self drudgingly, without making use of any inferiour or subordinate Ministers. These two Reasons are plausible, but not cogent, the two following are of greater force. Third∣ly, The slow and gradual Process that is in the generation of things, which would seem to be a vain and idle Pomp or trifling Forma∣lity,

if the Agent were omnipotent. Fourth∣ly, Those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aristotle calls them, those Errors and Bungles which are commit∣ted when the matter is inept or contumaci∣ous, as in Monsters, &c. which argue the Agent not to be irresistible; and that Na∣ture is such a thing as is not altogether un∣capable, as well as Human Art, of being sometimes frustrated and disappointed by the indisposition of the Matter: Whereas an Omnipotent Agent would always do its Work infallibly and irresistibly, no inepti∣tude or stubbornness of the Matter being e∣ver able to hinder such an one, or make him bungle or fumble in any thing. So far the Doctor. For my part, I should make no Scruple to attribute the formation of Plants, their growth and nutrition to the vegetative Soul in them; and likewise the formation of Animals to the vegetative Power of their Souls; but that the Segments and Cuttings of some Plants, nay the very Chips and smal∣lest Fragments of their Body, Branches, or Roots, will grow and become perfect Plants themselves, and so the vegetative Soul, if that were the Architect, would be divisi∣ble, and consequently no spiritual or intel∣ligent Being; which the Plastick Principle must be, as we have shewn. For that must preside over the whole Oeconomy of the

Plant, and be one single Agent, which takes care of the Bulk and Figure of the whole, and the Situation, Figure, Texture of all the Parts, Root, Stalk, Branches, Leaves, Flowers, Fruit, and all their Vessels and Juices. I there∣fore incline to Dr. Cudworth's Opinion, that God uses for these Effects the subordinate Ministry of some inferiour Plastick Nature; as in his works of Providence he doth of Angels. For the Description whereof I re∣fer the Reader to his System.

Secondly, In particular I am difficult to believe, that the Bodies of Animals can be formed by Matter divided and moved by what Laws you will or can imagine, with∣out the immediate Presidency, Direction and Regulation of some Intelligent Being. In the generation or first formation of, suppose the Human Body, out of (though not an Homo∣geneous Liquor, yet) a fluid Substance, the only material Agent or Mover is a moderate Heat. Now how this, by producing an intestine Motion in the particles of the Matter, which can be conceived to differ in nothing else but Figure, Magnitude and Gravity, should by virtue thereof, not only separate the He∣terogeneous Parts, but assemble the Homo∣geneous into Masses or Systems, and that not each kind into one Mass, but into ma∣ny and disjoyned ones, as it were so many

Troups; and that in each Troup the parti∣cular Particles should take their places, and cast themselves into such a figure; as for Ex∣ample, the Bones being about 300 are form∣ed of various sizes and shapes, so situate and connected, as to be subservient to many hun∣dred Intentions and Uses, and many of them conspire to one and the same Action, this, I say, I cannot by any means conceive. I might instance in all the Homogeneous Parts of the body, their Sites and Figures; and ask by what imaginable laws of Motion their bulk, figure, situation and connexion can be made out? What account can be given of the Valves, of the Veins and Arteries of the heart, and of the Veins elsewhere, and of their situation; of the figure and consisten∣cy of all the Humours and Membranes of the eye, all conspiring and exactly fitted to the use of Seeing; but I have touched up∣on that already, and shall discourse of it large∣ly afterward. You will ask me who or what is the Operator in the Formation of the bo∣dies of Man and other Animals? I answer, The sensitive Soul itself, if it be a spiritual and immaterial Substance, as I am incline∣able to believe: But if it be material, and consequently the whole Animal but a mere Machine or Automaton, as I can hardly ad∣mit, then must we have recourse to a Plastick Nature.

That the Soul of Brutes is material, and the whole Animal, Soul and Body, but a mere Machine is the Opinion publickly own∣ed and declared, of Des Cartes, Gassendus, Dr. Willis and others; the same is also ne∣cessarily consequent upon the Doctrine of the Peripateticks, viz. that the sensitive Soul is educed out of the Power of the Matter. For nothing can be educed out of the matter, but what was there before, which must be ei∣ther Matter or some Modification of it. And therefore they cannot grant it to be a spiritu∣al Substance, unless they will assert it to be educed out of nothing. This Opinion, I say, I can hardly digest. I should rather think Animals to be endued with a lower Degree of Reason, than that they are mere Machines. I could instance in many Actions of Brutes that are hardly to be accounted for with∣out Reason and Argumentation; as that commonly noted of Dogs, that running be∣fore their Masters they will stop at a diva∣rication of the way, till they see which hand their Masters will take; and that when they have gotten a Prey, which they fear their Ma∣sters will take from them, they will run a∣way and hide it, and afterwards return to it; and many the like Actions, which I shall not spend time to relate. Should this be true, that Beasts were Automata or Ma∣chines,

they could have no sense or percep∣tion of Pleasure or Pain, and consequently no Cruelty could be exercised towards them; which is contrary to the doleful significati∣ons they make when beaten or tormented, and contrary to the common sense of Man∣kind, all men naturally pitying them as ap∣prehending them to have such a sense and feeling of Pain and Misery as themselves have; whereas no man is troubled to see a Plant torn, or cut, or stampt, or mangled how you please. Besides, having the same Members and Organs of Sense as we have, it is very probable they have the same Sensations and Perceptions with us. To this Des Cartes answers or indeed saith, he hath nothing to answer; but that if they think as well as we, they have an immortal Soul as well as we: Which is not at all likely, because there is no reason to believe it of some Animals without believing it of all, whereas there are many too too imperfect to believe it of them, such as are Oysters and Sponges and the like. To which I answer that there is no Necessity they should be immor∣tal, because it is possible they may be de∣stroyed or annihilated. But I shall not wade further into this Controversie, because it is beside my Scope, and there hath been as much written of it already as I have to say,

by Dr. More, Dr. Cudworth, Des Cartes, Dr. Willis and others, Pro and Con.

Of the visible Works of God and their Division.

I come now to take a view of the Works of the Creation, and to observe something of the Wisdom of God discernable in the Formation of them, in their Order and Har∣mony, and in their Ends and Uses. And first I shall run them over slightly, remark∣ing chiefly what is obvious and exposed to the Eyes and notice of the more careless and incurious Observer. Secondly, I shall select one or two particular Pieces, and take a more exact survey of them; though even in these more will escape our notice than can be discovered by the most diligent Scru∣tiny: For our Eyes and Senses, however arm∣ed or assisted, are too gross to discern the cu∣riosity of the Workmanship of Nature, or those minute Parts by which it acts, and of which Bodies are composed; and our Under∣standing too dark and infirm to discover and comprehend all the Ends and Uses to which the infinitely wise Creator did design them.

But before I proceed, being put in mind thereof by the mention of the assistance of our Eyes, I cannot omit one general Obser∣vation concerning the curiosity of the Works

of Nature in comparison of the Works of Art, which I shall propose in the late Bi∣shop of Chesters Words.

The Observations * 1.2 which have been made in these latter times by the help of the Microscrope, since we had the use and improvement of it, dis∣cover a vast difference between Natural and Artificial Things. Whatever is natu∣ral beheld through that appears exquisite∣ly formed, and adorned with all ima∣ginable Elegancy and Beauty. There are such inimitable gildings in the smallest Seeds of Plants, but especially in the parts of A∣nimals, in the Head or Eye of a small Fly; such Accuracy, Order, and Symmetry in the frame of the most minute Creatures, a Louse, for Example, or a Mite, as no Man were able to conceive without seeing of them. Whereas the most curious Works of Art, the sharpest and finest Needle doth appear as a blunt rough Bar of Iron, com∣ing from the Furnace or the Forge: the most accurate engravings or embossments seem such rude, bungling and deformed Work, as if they had been done with a Mattock or a Trowel, so vast a difference is there betwixt the Skill of Nature, and the Rudeness and Imperfection of Art. I might add, that the Works of Nature the better Lights and Glasses you use, the

more cleaver and exactly formed they ap∣pear; whereas the effects of human Art the more curiously they are viewed and exami∣ned, the more of Deformity they discover.

This being premised; for our more clear and distinct proceeding in our cursory View of the Creation, I shall rank the parts of this material and visible World under several Heads. Bodies are either inanimate or ani∣mate. Inanimate Bodies are either celestial or terrestrial. Celestial as the Sun, Moon and Stars: Terrestrial are either simple as the four Elements, Fire, Water, Earth and Air; or mixt, either imperfectly as the Me∣teors, or more perfectly, as Stones, Metals, Minerals and the like. Animate Bodies are either such as are endued with a Vegetative Soul, as Plants; or a Sensitive Soul, as the Bodies of Animals, Birds, Beasts, Fishes and Insects; or a Rational Soul, as the Body of Man and the Vehicles of Angels, if any such there be.

I make use of this Division to comply with the common and received Opinion, and for easier Comprehension and Memory; though I do not think it agreeable to Phi∣losophick Verity and Accuracy; but do ra∣ther incline to the Atomick Hypothesis. For these Bodies we call Elements are not the only ingredients of mixt Bodies; neither

are they absolutely simple themselves, as they do exist in the World, the Sea-water containing a copious Salt manifest to Sense; and both Sea and Fresh-water sufficing to nourish many Species of Fish, and conse∣quently containing the various parts of which their Bodies are compounded. And I be∣lieve there are many Species of Bodies which the Peripateticks call Mixt, which are as sim∣ple as the Elements themselves, as Metals, Salts, and some sorts of Stones. I should therefore with Dr. Grew and others, rather attribute the various Species of inanimate Bodies to the divers figures of the minute Particles of which they are made up: And the reason why there is a set and constant number of them in the World, none de∣stroyed, nor any new ones produced, I take to be, because the sum of the figures of those minute Bodies into which matter was at first divided, is determinate and fixt. 2. Be∣cause those minute parts are indivisible, not absolutely, but by any natural force; so that there neither is nor can be more or few∣er of them: For were they divisible into small and diversly figured parts by Fire or any other natural Agent, the Species of Nature must be confounded, some might be lost and destroyed, but new ones would cer∣tainly be produced; unless we could sup∣pose,

these new diminutive Particles should again assemble and marshal themselves in∣to corpuscles of such figures as they com∣pounded before; which I see no possibility for them to do, without some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to direct them: Not that I think these inanimate Bodies to consist wholly of one sort of Atoms, but that their Bulk con∣sists mainly or chiefly of one sort. But whereas it may be objected that Metals, (which of all others seem to be most sim∣ple) may be transmuted one into another, and so the Species doth not depend upon the being compounded of Atoms of one fi∣gure. I answer, I am not fully satisfied of the matter of Fact: But if any such Trans∣mutation be, possibly all Metals may be of one Species, and the diversity may proceed from the admixture of different Bodies with the principles of the Metal. If it be asked, why may not Atoms of different Species concur to the composition of Bodies? and so though there be but a few sorts of origi∣nal Principles may there not be produced infinite Species of compound Bodies, as by the various dispositions and combinations of Twenty Four Letters innumerable Words may be made up? I answer because the He∣terogeneous Atoms or Principles are not na∣turally apt to cohere and stick together

when they are mingled in the same Liquor, as the Homogeneous readily do.

I do not believe that the Species of Prin∣ciples or indivisible Particles are exceeding numerous: But possibly the immediate com∣ponent Particles of the Bodies of Plants and Animals may be themselves compounded.

Of the Heavenly Bodies.

First, For the Celestial or Heavenly Bo∣dies, the Equability and Constancy of their Motions, the certainty of their Periods and Revolutions, the conveniency of their Or∣der and Situations argue them to be ordain∣ed and governed by Wisdom and Understand∣ing; yea so much Wisdom as Man cannot easily fathom or comprehend. For we see by how much the Hypotheses of Astrono∣mers are more simple and conformable to Reason, by so much do they give a better account of the Heavenly Motions. It is re∣ported of Alphonsus King of Aragon, I know not whether truly, that when he saw and considered the many Eccentricks, Epicycles, Epicycles upon Epicycles, Librations, and con∣trariety of Motions, which were requisite in the old Hypothesis to give an account of the Celestial Phaenomena, he should presume blasphemously to say, that the Universe was

a bungling Piece; and that if he had been of God's Counsel, he could have directed him to have made it better. A Speech as rash and ignorant, as daring and prophane.

For it was nothing but Ignorance of the true process of Nature that induced the Contrivers of that Hypothesis to invent such absurd Suppositions, and him to accept them for true, and attribute them to the great Author of the Heavenly Motions. For in the New Hypothesis of the modern Astronomers, we see most of those Absurdities and Irregu∣larities rectified and removed, and I doubt not but they would all vanish, could we cer∣tainly discover the true Method and Pro∣cess of Nature in those Revolutions. For seeing in those Works of Nature which we converse with, we constantly find those Axi∣oms true, Natura non facit circuitus, Nature doth not fetch a Compass when it may pro∣ceed in a streight Line; and Natura nec abun∣dat in superfluis, nec deficit in necessariis, Na∣ture abounds not in what is superfluous, nei∣ther is deficient in what is necessary: We may also rationally conclude concerning the Heavenly Bodies, seeing there is so much Exactness observed in the time of their Mo∣tions, that they punctually come about in the same Periods to the hundredth part of a Minute, as may beyond Exception be de∣monstrated

by comparing their Revolutions, surely there is also used the most simple, fa∣cile, and convenient way for the performance of them. Among these Heavenly Bodies;

First, The Sun, a vast Globe of Fire, e∣steemed by the ancienter and most modest Computation above 160 times bigger than the Earth, the very life of this inferiour World, without whose salutary and vivifick Beams all Motion both Animal, Vital and Natural would speedily cease, and nothing be left here below but Darkness and Death: All Plants and Animals must needs in a ve∣ry short time be not only mortified, but to∣gether with the surface of Land and Water frozen as hard as Flint or Adamant: So that of all the Creatures of the World the anci∣ent Heathen had most reason to worship him as a God, though no true reason; be∣cause he was but a Creature, and not God: And we Christians to think that the Ser∣vice of the Animals that live upon the Earth, and principally Man, was one end of his Cre∣ation; seeing without him there could no such things have been. This Sun, I say, ac∣cording to the old Hypothesis whirled round about the Earth daily with incredible cele∣rity, making Night and Day by his rising and setting; Winter and Summer by his ac∣cess to the several Tropicks, creating such a

grateful variety of Seasons, enlightening all parts of the Earth by his Beams, and cherish∣ing them by his Heat, situate and moved so in respect of this sublunary World, (and it's likely also in respect of all the Planets about him) that Art and Counsel could not have designed either to have placed him bet∣ter, or moved him more conveniently for the service thereof; as I could easily make appear by the Inconveniences that would follow upon the Supposition of any other si∣tuation and motion, shews forth the great Wis∣dom of him who so disposed and moved him.

Secondly, The Moon, a Body in all proba∣bility somewhat like the Earth we live upon, by its constant and regular Motion helps us to divide our time, reflects the Sun beams to us, and so by illuminating the Air, takes away in some measure the disconsolate dark∣ness of our Winter Nights, procures or at least regulates the Fluxes and Refluxes of the Sea, whereby the Water is kept in con∣stant Motion, and preserved from Putrefacti∣on, and so rendred more salutary for the maintenance of its Breed, and useful and ser∣viceable for Man's conveniencies of Fishing and Navigation; not to mention the great Influence it is supposed to have upon all moist Bodies, and the growth and increase of Vegetables and Animals: Men generally

observing the Age of the Moon in the plant∣ing of all kind of Trees, sowing of Grain, grafting and inoculating, and pruning of Fruit-Trees, gathering of Fruit, cutting of Corn or Grass; and thence also making Prog∣nosticks of Weather, because such Observa∣tions seem to me uncertain. Did this Lu∣minary serve to no other ends and uses, as I am perswaded it doth many, especial∣ly, to maintain the Creatures which in all likelihood breed and inhabit there, yet these were enough to evince it to be the Effect and Product of Divine Wisdom and Power.

Thirdly, As for the rest of the Planets; besides their particular Uses, which are to us unknown, or merely conjectural, their Cour∣ses and Revolutions, their Stations and Re∣trogradations, observed constantly so many Ages together in most certain and determi∣nate Periods of time, do sufficiently demon∣strate that their Motions are instituted and governed by Counsel, Wisdom and Under∣standing.

Fourthly, The like may be said of the fixt Stars whose Motions are regular, equal and constant. So that we see nothing in the Heavens which argues Chance, Vanity, or Error; but on the contrary, Rule, Order and Constancy; the Effects and Arguments of Wisdom: Wherefore as Cicero excellently

concludes, Coelestem ergo admirabilem ordinem, incredibilemque constantiam, ex qua conser∣vatio & salus omnium omnis oritur, qui vacare mente putat, noe ipse mentis expers habendus est.: Wherefore whosoever thinketh that the admirable Order and incredible Constancy of the Heavenly Bodies and their Motions, whereupon the Preservation and Welfare of all things doth depend, is not governed by Mind and Understanding, he himself is to be accounted void thereof. And again, Shall we (saith he) when we see an artificial En∣gine, as a Sphere, or Dial, or the like, at first sight acknowledg, that it is a work of Reason and Art: Cùm autem impetum coeli, admirabili cum celeritate moveri vertique vi∣deamus, constantissimè conficientem vicissitudines anniversarias, cum summâ Salute & Conserva∣tione rerum omnium, dubitare quin ea non so∣lùm ratione fiant, sed excellenti quâdam Divi∣nâque ratione: And can we when we see the force of the Heavens moved and whir∣led about with admirable Celerity, most con∣stantly finishing its anniversary Vicissitudes, to the eminent Welfare and Preservation of all things, doubt at all that these things are performed not only by Reason, but by a certain excellent and Divine Reason.

To these things I shall add an Observa∣tion, which I must confess my self to have

borrowed of the honourable Person more than once mentioned already, that even the Eclipses of the Sun and Moon, though they be frightful things to the superstitious Vul∣gar, and of ill influence on Mankind, if we may believe the no less superstitious Astro∣logers, yet to knowing men, that can skilful∣ly apply them, they are of great Use, and such as common Heads could never have imagined: Since not only they may on di∣vers Occasions help to settle Chronology, and rectifie the Mistakes of Historians that writ many Ages ago; but which is, though a less Wonder, yet of greater Utility, they are (as things yet stand) necessary to define with competent Certainty, the Longitude of pla∣ces or points on the Terraqueous Globe, which is a thing of very great moment not only to Geography, but to the most useful and important Art of Navigation. To which may be added, which I shall hereafter men∣tion, that they serve to demonstrate the sphe∣rical roundness of the Earth. So that I may well conclude with the Psalmist, Psalm 19. 1. The Heavens declare the Glory of God, and the Firmament sheweth his handy Work.

Of Terrestrial inanimate simple Bodies.

I come now to consider the Terrestrial Bodies; I shall say nothing of the whole Bo∣dy of the Earth in general, because I reserve that as one of the Particulars I shall more carefully and curiously examine.

Terrestrial Bodies according to our Me∣thod before propounded are either inanimate or animate, and the inanimate either simple or mixt: Simple, as the four Elements, Fire, Water, Earth, and Air; I call these Elements in compliance (as I said before) with the vulgarly received Opinion; not that I think them to be the Principles or component In∣gredients of all other sublunary Bodies: I might call them the four great Aggregates of Bodies of the same Species, or four sorts of Bodies of which there are great Aggregates. These notwithstanding they are endued with contrary Qualities, and are continual∣ly encroaching one upon another, yet they are so balanced and kept in such an aequili∣brium, that neither prevaileth over other, but what one gets in one place it loseth in another.

First, Fire cherisheth and reviveth by its Heat, without which all things would be tor∣pid and without Motion, nay without Fire no

Life; it being the vital Flame residing in the Blood that keeps the bodily Machine in motion, and renders it a fit Organ for the Soul to work by. The Uses of Fire (I do not here speak of the Peripateticks Elementa∣ry Fire in the concave of the Moon, which is but a mere Figment, but our ordinary Cu∣linary) are in a manner infinite for dres∣sing and preparing of Victuals baked, boyled and roast; for melting and refining of Metals and Minerals; for the fusion of Glass, a Ma∣terial whose Uses are so many that it is not easie to enumerate them, it serving us to make Windows for our Houses, drinking Vessels, Vessels to contain and preserve all sorts of fermented Liquors, destilled Waters, Spirits, Oils, Extracts, and other Chymical Preparations, as also Vessels to destil and prepare them in; for Looking Glasses, Spe∣ctacles, Microscopes and Telescopes, where∣by our Sight is not only relieved, but won∣derfully assisted to make rare Discoveries: For making all sorts of Instruments for Hus∣bandry, mechanick Arts and Trades, all sorts of Arms or Weapons of War defensive and offensive; for fulminating Engines; for burning of Lime, baking of Bricks, Tiles, and all sorts of Potters Vessels or earthen Ware; for casting and forging metalline Vessels and Utensils; for Destillations, and all Chymical

Operations hinted before in the use of Glass. For affording us Light for any Work or Ex∣ercise in winter Nights; for digging in Mines and dark Carvens: And finally by its com∣fortable Warmth securing us from the in∣juries of Cold, or relieving when we have been bitten and benummed with it. A Sub∣ject or Utensil of so various and inexplica∣ble use, who could have invented and form∣ed, but an infinitely wise and powerful Ef∣ficient?

Secondly, The Air serves us and all A∣nimals to breath in, containing the fewel of that vital Flame we spake of, without which it would speedily languish and go out. So necessary is it for us and other Land-A∣nimals, that without the use of it we could live but very few minutes: Nay Fishes and other Water-Animals cannot abide without the use of it: For if you put Fish into a Vessel of a narrow mouth full of Water, they will live and swim there not only days and months but even years. But if with your Hand or any other cover you stop the Vessel so as wholly to exclude the Air, or interrupt its communication with the Water, they will suddenly be suffocated; as Rondeletius affirms he often experiment∣ed: If you fill not the Vessel up to the top, but leave some space empty for the Air

to take up, and then clap your hand up∣on the mouth of the Vessel; the Fishes will presently contend which shall get upper∣most in the Water, that so they may en∣joy the open Air; which I have also obser∣ved them to do in a Pool of Water that hath been almost dry in the Summer-time because the Air that insinuated itself into the Water did not suffice them for Respirati∣on. Neither is it less necessary for Insects than it is for other Animals but rather more, these having more Air-vessels for their Bulk by far than they, there being many Orifi∣ces on each side their Bodies for the admis∣sion of Air, which if you stop with Oil or Hony, the Insect presently dies, and revives no more. This was an Observati∣on of the Ancients, though the reason of it they did not understand (Oleo illito In∣secta omnia exanimantur. Plin.) which was nothing but the intercluding of the Air; for though you put Oil upon them, if you put it not upon or obstruct those Orifices therewith whereby they draw the Air, they suffer nothing: If you obstruct only some and not others, the parts which are near and supplied with Air from thence are by and by convulsed and shortly relaxed and deprived of Motion, the rest that were untoucht still retaining it. Nay more than all this, Plants

themselves have a kind of respiration, being furnished with plenty of Vessels for the de∣rivation of Air to all their parts, as hath been observed, nay first discovered by that great and curious Naturalist Malpighius. Another use of the Air is to sustain the flight of Birds and Insects. Moreover by its gravity it raises the Water in Pumps, Siphons and other Engines, and performs all those feats which former Philosophers through Ignorance of the Efficient Cause at∣tributed to a Final, namely Natures abhor∣rence of a Vacuity or empty space. The Elastick or expansive faculty of the Air, whereby it dilates itself, when compressed (indeed this lower Region of it by reason of the weight of the superincumbent is al∣ways in a compressed State) hath been made use of in the common Weather-glasses, in Wind guns, and in several ingenious Water∣works, and doubtless hath a great Interest in many natural Effects and Operations.

Against what we have said of the neces∣sity of the Air for the maintenance of the Vital Flame, it may be objected, That the Foetus in the Womb Lives; its Heart Pulsses; and its Blood Circulates; and yet it draws in no Air, neither hath the Air any Access to it. To which I Answer, That it doth receive Air so much as is suf∣ficient

for it in its present state from the maternal Blood by the Placenta uterina, or the Cotyledones. This Opinion generally propounded, viz. That the Respiration of the Dam, did serve the Foetus also; or supply sufficient Air to it, I have met with in Books, but the explicit Notion of it I owe to my Learned and worthy Friend Dr. Edward Hulse, which comparing with mine own Anatomical Observations, I found so consonant to Reason, and highly probable, that I could not but yield a firm Assent to it. I say then, That the chief Use of the Circulation of the Blood through the Coty∣ledones of a Calf in the Womb, (which I have often dissected) and by Analogy through the Placenta uterina in an Humane Foetus, seems to be the Impregnation of the Blood with Air; for the feeding of the vital Flame. For if it were only for Nutrition, what need of two such great Arteries to convey the Blood thither? It would (one might rationally think) be more likely, that as in the Abdomen of every Animal, so here there should have been some lacteal Veins formed, beginning from the Placenta, or Cotyledons, which concurring in one common ductus, should at last empty themselves into the vena cava. Secondly, I have observed in a Calf, the umbilical Vessels to terminate in

certain Bodies divided into a multitude of carneous papillae, as I may so call them, which are received into so many Sockets of the Cotyledons growing on the Womb; which carneous papillae may without force or laceration be drawn out of those Sockets. Now these papillae do well resemble the A∣ristae or radii of a Fishes Gills, and very probably have the same use to take in the Air. So that the maternal Blood which flows to the Cotyledons, and encircles these papillae, communicates by them to the Blood of the Foetus, the Air wherewith it self is impregnate; as the Water flowing about the carneous radii of the Fishes Gills doth the Air that is lodged therein to them. Thirdly, That the maternal Blood flows most copiously to the Placenta uterina in Women, is manifest from the great Hemor∣rhagy that succeeds the separation thereof at the Birth. Fourthly, After the Stomach and Intestines are formed, the foetus seems to take in its whole nourishment by the Mouth; there being always found in the Stomach of a Calf, plenty of the liquor contained in the Amnios wherein he swims, and faeces in his intestines, and abundance of urine in the Allantoides. So that the foetus in the Womb doth live as it were the life of a Fish. Lastly, Why else should there

be such an instant necessity of Respiration so soon as ever the foetus is fallen off from the Womb?

This way we may give a facile and very probable account of it, to wit, because re∣ceiving no more Communications of Air from its Dam or Mother, it must needs have a speedy supply from without, or else ex∣tinguish and die for want of it: Being not able to live longer without Air at its first Birth, than it can do afterward.

And here methinks appears a necessity of bringing in the agency of some Superin∣tendent intelligent Being, be it a Plastick Nature, or what you will. For what else should put the Diaphragm, and all the Muscles serving to Respiration in motion all of a sudden so soon as ever the foetus is brought forth? Why could they not have rested as well as they did in the Womb? What aileth them that they must needs be∣stir themselves to get in Air to maintain the Creatures life? Why could they not pati∣ently suffer it to die? That the Air of it self could not rush in is clear; for that on the contrary there is required a great force to remove the incumbent Air, and make room for the external to enter. You will say the Spirits do at this time flow to the Or∣gans of Respiration; the Diaphragm and

other Muscles which concur to that action, and move them. But what rouses the Spi∣rits which were quiescent during the con∣tinuance of the foetus in the Womb? Here is no appearing impellent but the external Air, the Body suffering no change but of place, out of its close and warm Prison in∣to the open and cool Air. But how or why that should have such influence upon the Spirits, as to drive them into those Muscles electively, I am not subtil enough to discern.

Thirdly, Water is one part, and that not the least of our Sustenance, and that affords the greatest share of Matter in all Producti∣ons; containing in it the Principles or mi∣nute component particles of all Bodies. To speak nothing of those inferiour Uses of Washing and Bathing, Dressing and prepa∣ring of Victuals. But if we shall consider the great Conceptacula and Congregations of Water, and the distribution of it all over the dry Land in Springs and Rivers; there will occur abundant Arguments of Wisdom and Understanding. The Sea, what infinite va∣riety of Fishes doth it nourish? Psalm 104. 25. in the verse next to my Text. The earth is full of thy riches. So is this great and wide Sea, wherein are things creeping innu∣merable, both small and great beasts, &c. How doth it exactly compose itself to a le∣vel

or equal Superficies, and with the Earth make up one spherical Roundness? How doth it constantly observe its Ebbs and Flows, its Spring and Nepe-tides, and still retain its saltness so convenient for the maintenance of its Inhabitants? serving also the uses of Man for Navigation, and the convenience of Carriage. That it should be defined by Shores and Strands and Limits, I mean at first, when it was natural to it to overflow and stand above the Earth. All these par∣ticulars declare abundance of Wisdom in their primitive Constitution. This last the Psalmist takes notice of in the 6th, 7th, 8th, and 9th verses of this Psalm. Speaking of the Earth at the first Creation, he saith, Thou coveredst it with the Deep as with a garment, the waters stood above the mountains. At thy rebuke they fled, at the voice of thy thunder they hasted away. (The mountains ascend, the valleys descend) unto the place thou hast prepared for them. Thou hast set a bound that they may not pass over: That they turn not again to cover the earth. Again, the great use and convenience, the beauty and variety of so many Springs and Fountains, so many Brooks and Rivers, so many Lakes and standing Pools of Water, and these so scattered and dispersed all the Earth over; that no great part of it is destitute of them,

without which it must without a supply other ways be desolate and void of Inha∣bitants; afford abundant Arguments of Wis∣dom and Counsel. That Springs should break forth on the sides of Mountains most re∣mote from the Sea. That there should way be made for Rivers through Straits and Rocks, and subterraneous Vaults, so that one would think that Nature had cut a way on pur∣pose to derive the Water, which else would overflow and drown whole Countries. That the water passing through the Veins of the Earth, should be rendred fresh and potable, which it cannot be by any percolations we can make, but the saline Particles will pass through a tenfold Filtre. That in some places there should spring forth metallick and mineral Waters, and hot Baths, and these so constant and permanent for many Ages; so convenient for divers medicinal Intenti∣ons and Uses, the Causes of which things, or the Means and Methods by which they are performed, have not been as yet cer∣tainly discovered; how can we reasonably deny that they are the Products and Effects of profound Counsel and Understanding?

Lastly, The Earth, which is the basis and support of all Animals and Plants, and affords them the hard and solid part of their Bodies, yielding us Food and Sustenance

and partly also Cloathing. How variously is the Surface of it distinguished into Hills, and Valleys, and Plains, and high Moun∣tains affording pleasant Prospects? how cu∣riously cloathed and adorned with the grate∣ful verdure of Herbs and stately Trees, ei∣ther dispersed and scattered singly, or as it were assembled in Woods and Groves, and all these beautified and illustrated with ele∣gant Flowers and Fruits, quorum omnium in∣credibilis multitudo, insatiabili varietate di∣stinguitur, as Tully saith. This also shews forth to them that consider it both the Pow∣er and Wisdom of God: So that we may conclude with Solomon Prov. 3, 19. The Lord by Wisdom hath founded the Earth, by Understanding hath he established the Heavens.

But now, if we pass from Simple to Mixt Bodies, we shall still find more matter of Admiration and Argument of Wisdom. Of these we shall first consider those they call imperfectly Mixt, or Meteors.

Of Meteors.

As first of all Rain, which is nothing else but Water by the heat of the Sun di∣vided into very small invisible Parts, as∣cending in the Air, till encountring the Cold, it be by degrees condensed into Clouds and

descends in Drops; this though it be ex∣haled from the Salt Sea, yet by this Natu∣ral Destillation is rendred Fresh and Potable, which our Artificial Destillations have hither∣to been hardly able to effect; notwithstand∣ing the eminent use it would be of to Na∣vigators, and the rewards promised to those that should resolve that Problem of destil∣ling Fresh Water out of Salt. That the Clouds should be so carried about by the Winds, as to be almost equally dispersed and distributed, no part of the Earth want∣ing convenient Showers, unless when it pleaseth God for the punishment of a Nati∣on to withhold Rain by a special interpositi∣on of his Providence; or if any Land wants Rain, they have a supply some other way, as the Land of Egypt, though there seldom falls any Rain there, yet hath abundant re∣compence made it by the annual overflow∣ing of the River. This Distribution of the Clouds and Rain is to me (I say) a great Argument of Providence and divine Dispo∣sition; for else I do not see but why there might be in some Lands continual succes∣sive Droughts for many Years, till they were quite depopulated; in others as lasting Rains, till they were overflown and drowned; and these, if the Clouds moved casually, often happening; whereas since the ancientest Re∣cords

of History we do not read or hear of any such droughts or inundations, un∣less perhaps that of Cyprus, wherein there fell no Rain there for Thirty Six Years, till the Island was almost quite deserted, in the Reign of Constantine.

Again, if we consider the manner of the Rains descent, destilling down gradually and by drops, which is most convenient for the watering of the Earth, whereas if it should fall down in a continued Stream like a River, it would gall the Ground, wash away Plants by the Roots, overthrow Hou∣ses, and greatly incommode, if not suffocate Animals; if, I say, we consider these things and many more that might be added, we might in this respect also cry out with the Apostle, O the depth of the Riches both of the Wisdom and Knowledge of God!

Secondly, Another Meteor is the Wind; which how many Uses it doth serve to is not easie to enumerate, but many it doth: viz. To ventilate and break the Air, and dissipate noysom and contagious Vapors, which otherwise stagnating might occasion many Diseases in Animals; and therefore it is an Observation concerning our Native Country, Anglia ventosa, si non ventosa ve∣nenosa: To transfer the Clouds from place to place, for the more commodious water∣ing

of the Earth. To temper the excesses of the Heat, as they find, who in Brasil, New Spain, the Neighbouring Islands, and other the like Countries near the Equator reap the Benefit of the Breezes. To fill the Sails of Ships, and carry them on their Voyages to remote Countries; which of what eminent advantage it is to Mankind, for the procuring and continuing of Trade and mutual Commerce between the most distant Nations, the illustrating every corner of the Earth, and the perfecting Geogra∣phy and natural History, is apparent to every Man. To this may be added the driving about of Windmills for grinding of Corn, making of Oyl, draining of Pools, &c. That it should seldom or never be so violent and boisterous, as to overturn Houses; yea whole Cities; to tear up Trees by the Roots, and prostrate Woods; to drive the Sea over the lower Countries; as were it the effect of Chance, or meer natural Causes not mode∣rated by a superiour Power, it would in all likelihood often do. All these things de∣clare the Wisdom and Goodness of Him who bringeth the Winds out of his Treasures.

Of Inanimate mixt Bodies.

I proceed now to such inanimate Bodies as are called Perfectè mixta, perfectly mixt, improperly enough, they being many of them (for ought I know) as simple as those they call Elements. These are Stones, Me∣tals, Minerals and Salts,

In Stones, which one would think were a neglected Genus, what variety? What beau∣ty and elegancy? What constancy in their temper and consistency, in their Figures and Colours? I shall speak of first some notable Qualities wherewith some of them are en∣dued. Secondly, The remarkable Uses they are of to us. The Qualities I shall instance in are first Colour, which in some of them is most lively, sparkling, and beautiful; the Carbuncle or Rubine shining with red, the Sapphire with blue, the Emerauld with green, the Topaz or Chrysolite of the Anci∣ents with a yellow or gold colour, the A∣methyst as it were tinctured with Wine, the Opal varying its colours like changeable Taf∣faty, as it is diversly exposed to the Light. Secondly, Hardness, wherein some Stones ex∣ceed all other bodies, and among them the Adamant all other Stones, being exalted to that degree thereof, that Art in vain endeavors

to counterfeit it, the factitious Stones of Chy∣mists in imitation being easily detected by any ordinary Lapidist. Thirdly, Figure, many of them shoot into regular Figures, as Crystal and bastard Diamonds into Hexa∣gonal; others into those that are more ele∣gant and compounded, as those formed in imitation of the Shels of testaceous Fishes of all sorts, Sharks Teeth and Vertebres, &c. If these be originally Stones, or primary Productions of Nature in imitation of Shels and Fishes Bones, and not the Shels and Bones themselves petrified, as we have som∣times thought. Some have a kind of ve∣getation and resemblance of Plants, as Corals, Pori and Fungites, which grow upon the Rocks like Shrubs: To which I might add our ordinary Star-stones and Trochites, which I look upon as a sort of Rock-Plants.

Secondly, For the Uses; some serve for Building and many sorts of Vessels and U∣tensils; for Pillars and Statues and other carved works in relieve, for the Temples, or∣nament of Palaces, Portico's, Piazzas, Con∣duits, &c. as Freestone and Marble; some to burn into Lime as Chalk and Limestone: Some with the mixture of Beriglia or Kelp to make Glass, as that the Venetians call Cuogolo, and common Flints which serve also to strike Fire; some to cover Houses as Slates; some

for marking as Morochthus, and the fore∣mentioned Chalk, which is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, serving moreover for manuring Land, and some medicinal Uses; some to make Vessels of which will endure the fire; as that found in the Country of Chiavenna near Plurs. To these useful Stones I might add the Warming-stone, digged in Cornwal, which be∣ing once well heated at the fire retains its warmth a great while, and hath been found to give ease and relief in several Pains and Diseases, particularly that of the inter∣nal Haemorrhoids. I might also take no∣tice that some Stones are endued with an Electrical or attractive Virtue. I might spend much time in the discoursing of the most strange and unaccountable Nature and Powers of the Loadstone, a Subject which hath exercised the Wits and Pens of the most acute and ingenious Philosophers; and yet the Hypotheses which they have invented to give an account of its admirable phoeno∣mena seem to me lame and unsatisfactory. What can we say of the subtlety, activity, and penetrancy of its effluvia, which no ob∣stacle can stop or repel, but they will make their way through all sorts of Bodies, firm and fluid, dense and rare, heavy and light, pellucid and opake: Nay they will pass through a vacuity or empty space, at least

devoid of Air and any other sensible Body. Its attractive power of Iron was known to the Ancients, its verticity and direction to the Poles of the Earth is of later Inventi∣on: Which of how infinite advantage it hath been to these two or three last Ages, the great improvement of Navigation and ad∣vancement of Trade and Commerce by rend∣ring the remotest Countries easily accessible, the noble Discovery of a vast Continent or new World, besides a multitude of un∣known Kingdoms and Islands, the resolving experimentally those ancient Problems of the Spherical roundness of the Earth; of the Being of Antipodes, of the Habitableness of the Torrid Zone, and the rendring the whole Terraqueous Globe circumnavigable, do abundantly demonstrate; whereas for∣merly they were wont to coast it, and creep along the Shores, scarce daring to venture out of the Ken of Land, when they did having no other guide but the Cynosura or Pole-star and those near it, and in cloudy weather none at all.

As for Metals, they are so many ways useful to Mankind, and those Uses so well known to all, that it would be lost labor to say any thing of them: Only it is re∣markable, that those which are of most fre∣quent and necessary use, as Iron, Brass and

Lead, are the most common and plentiful: Others that are more rare, may better be spared, yet are they thereby qualified to be made the common measure and standard of the value of all other Commodities, and so to serve for Coin or Money, to which use they have been employed by all civil Nati∣ons in all Ages. Of these Gold is remar∣kable for its admirable Ductility and Pon∣derosity, wherein it excels all other bodies hitherto known. I shall only add concern∣ing Metals, that they do pertinaciously re∣sist all Transmutation; and though one would sometimes think they were turned into a different Substance, yet do they but as it were lurk under a Larva or Vizzard, and may be reduced again into their natural Form and Complexions, in despight of all the tor∣tures of Vulcan or corrosive Waters. Note, That this was written above Thirty Years since, when I thought I had reason to distrust what ever had then been reported or written to af∣firm the Transmutation of Metals one into an∣other.

I shall omit the consideration of other Mi∣nerals, and of Salts and Earths, because I have nothing to say of their Uses, but only such as refer to Man, which I cannot affirm to have been the sole or primary End of the For∣mation of them. Indeed to speak in gene∣ral

of these Terrestrial inanimate Bodies, they having no such organization of parts as the Bodies of Animals, nor any so intri∣cate variety of Texture, but that their pro∣duction may plausibly be accounted for by an Hypothesis of matter divided into minute Particles or Atoms naturally indivisible, of various but a determinate number of Figures, and perhaps also differing in Magnitude, and these moved, and continually kept in mo∣tion according to certain established Laws or Rules; we cannot so clearly discover the Uses for which they were Created, but may probably conclude that among other Ends they were made for those for which they serve us and other Animals. It is here to be noted, that according to our Hypothesis, the num∣ber of the Atomes of each several kind that is of the same Figure and Magnitude is not nearly equal; but there be infinitely more of some species than of others, as of those that compound those vast Aggregates of Air, Wa∣ter, and Earth, more abundantly than of such as make up Metals and Minerals: The rea∣son whereof may probably be, because those are necessary to the Life and Being of Man and all other Animals, and therefore must be always at hand; these only useful to Man, and serving rather his Conveniences than Ne∣cessities. The reason why I affirm the mi∣nute

component Particles of Bodies to be naturally indivisible by any Agent we can employ, even Fire it self (which is the on∣ly Catholick Dissolvent, other menstruums be∣ing rather Instruments than Efficients in all Solutions, apt by reason of the figure and smalness of their Parts to cut and di∣vide other Bodies, (as Wedges cleave Wood) when actuated by fire or its heat, which else would have no efficacy at all; as Wedges have not unless driven by a Beetle:) the rea∣son, I say, I have already given; I shall now instance in a Body whose minute Parts ap∣pear to be indissoluble by the force of Fire, and that is common Water, which destill, boil, circulate, work upon how you will by Fire, you can only dissolve it into Vapour, which when the motion ceases easily returns into Water again; Vapour being nothing else but the minute Parts thereof by heat agi∣tated and separated one from another. For another Instance, some of the most Learned and experienced Chymists do affirm Quick∣silver to be intransmutable, and therefore call it Liquor aeternus. And I am of opinion that the same holds of all simple Bodies, that their component Particles are indisso∣luble, by any natural Agent.

Of Vegetables or Plants.

I have now done with Inanimate Bodies both Simple and Mixt. The Animate are

First, Such as are endued only with a Ve∣getative Soul, and therefore commonly called Vegetables or Plants; of which if we consi∣der either their Stature and Shape, or their Age and Duration, we shall find it wonder∣ful. For why should some Plants rise up to a great height, others creep upon the ground, which perhaps may have equal seeds, nay the lesser Plant many times the greater seed? Why should each particular so observe its kind, as constantly to produce the same Leaf for consistency, figure, division, and edging; and bring forth the same kind of Flower, and Fruit, and Seed, and that though you translate it into a Soil which naturally puts forth no such kind of Plant, so that it is some * 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which doth effect this or rather some intelligent plastick Nature, as we have before intimated. For what ac∣count can be given of the determination of the growth and magnitude of Plants from mechanical Principles, of matter moved with∣out the presidency and guidance of some superiour Agent? Why may not Trees grow up as high as the Clouds or Vapours ascend,

or if you say the Cold of the superiour Air checks them, why may they not spread and extend their lateral Branches so far till their distance from the Center of Gravity depress them to the Earth, be the Tree never so high? How comes it to pass that though by Cul∣ture and Manure they may be highly im∣proved, and augmented to a double, treble, nay some a much greater proportion in mag∣nitude of all their Parts; yet is this advance restrained within certain limits? There is a maximum quod sic which they cannot exceed. You can by no Culture or Art extend a Fen∣nel Stalk to the stature and bigness of an Oak. Then why should some be very long lived, others only Annual or Biennial? How can we imagine that any Laws of Motion can determine the situation of the leaves, to come forth by pairs, or alternately, or circling the stalk; the flowers to grow singly, or in company and tusts, to come forth the bosoms of the leaves and branches, or on the tops of branches and stalks; the figure of the leaves, that they should be divided into so many jags or escallops and curiously indent∣ed round the edges, as also of the flower∣leaves, their number and site, the figure and number of the stamina and their apices, the figure of the Style and Seed-vessel, and the number of Cels into which it is divided.

That all this be done, and all these parts duly proportioned one to another, there seems to be necessary some intelligent Plastick Nature, which may understand and regulate the whole Oeconomy of the Plant: For this cannot be the Vegetative Soul, because that is material and divisible together with the Body: Which appears in that a Branch cut off of a Plant will take Root and grow and become a perfect Plant it self, as we have already observed. I had almost for∣gotten the complication of the Seed-leaves of some Plants in the Seed, which is so strange that one cannot believe it to be done by Matter however moved by any Laws or Rules imaginable. Some of them being so close plaited, and straitly folded up and thrust together within the membranes of the Seed, that it would puzzle a man to imitate it, and yet none of the folds sticking or grow∣ing together; so that they may easily be taken out of their cases, and spread and ex∣tended even with ones Fingers.

Secondly, If we consider each particular Part of a Plant, we shall find it not with∣out its End or Use: The Roots for its sta∣bility and drawing nourishment from the Earth. The Fibres to contain and convey the Sap. Besides which there is a large sort of Vessels to contain the proper and

specific Juice of the Plant: and others to carry Air for such a kind of Respiration as it needeth; of which we have already spoken. The outer and inner Bark in Trees serve to defend the Trunk and Boughs from the ex∣cesses of Heat and Cold and Drought, and to convey the Sap for the Annual augmentation of the Tree. For in truth every Tree may in some sence be said to be an Annual Plant, both Leaf, Flower and Fruit proceeding from the Coat that was superinduced over the Wood the last Year, which Coat also never beareth any more, but together with the old Wood serves as a Form or Block to sustain the succeeding annual Coat. The Leaves before the Gemma or Bud be explicated to embrace and defend, the Flower and Fruit, which is even then perfectly formed; after∣wards to preserve the Branches, Flowers and Fruit from the Injuries of the Summer Sun, which would too much parch and dry them, if they lay open and exposed to its Beams without any Shelter; the Leaves I say qualifie and contemper the Heat, and serve also to hinder the too hasty evapora∣tion of the moisture about the Root; not to mention the pleasant and delectable, cooling and refreshing Shade they afford in the Summer time; which was very much esteemed by the Inhabitants of hot Coun∣tries,

who always took great delight and pleasure to sit in the open Air under shady Trees: Hence that expression so often re∣peated in Scripture, of every Mans sitting under his own Vine, and under his own Fig-Tree, where also they used to eat; as ap∣pears by Abrahams entertaining the Angels under a Tree, and standing by them when they did eat. Gen. 18. 8. Moreover the Leaves of Plants are very beautiful and or∣namental. That there is great pulchri∣tude and comliness of Proportion in the Leaves, Flowers and Fruits of Plants, is at∣tested by the general Verdict of Mankind, as Dr. More and others well observe. The adorning and beautifying of Temples and Buildings in all Ages, is an evident and un∣deniable Testimony of this. For what is more ordinary with Architects than the ta∣king in Leaves and Flowers and Fruitage for the garnishing of their Work; as the Roman the Leaves of Acanthus sat. and the Jewish of Palm. Trees and Pomegranates; and these more frequently than any of the five regular Solids, as being more comly and pleasant to behold. If any man shall ob∣ject, that comliness of Proportion and Beau∣ty is but a meer conceit, and that all Things are alike handsom to some men who have as good Eyes as others; and that this

appears by the variation of Fashions, which doth so alter mens Fancies, that what ere∣while seemed very handsom and comly, when it is once worn out of Fashion appears very absurd, uncouth and ridiculous. To this I answer, that Custom and Use doth much in those Things where little of Pro∣portion and Symmetry shew themselves, or which are alike comly and beautiful, to dis∣parage the one, and commend the other. But there are degrees of things; for (that I may use * 1.4 Dr. Mores Words) I dare appeal to any man that is not sunk into so forlorn a pitch of degeneracy that he is as stupid to these things as the basest of Beasts, whe∣ther, for example, a rightly cut Tetraedrum, Cube or Icosaedrum have no more Pulchritude in them than any rude broken Stone, lying in the field or high-ways; or to name other solid Figures, which though they be not re∣gular properly so called, yet have a settled Idea and Nature, as a Cone, Sphere, or Cy∣linder, whether the sight of those do not more gratifie the minds of Men, and pre∣tend to more elegancy of shape than those rude cuttings or chippings of Freestone that fall from the Masons hands, and serve for nothing but to fill up the middle of the Wall, as fit to be hid from the Eyes of Men for their ugliness. And therefore it is ob∣vable,

that if Nature shape any thing but near to this Geometrical accuracy, that we take notice of it with much content and pleasure, and greedily gather and treasure it up. As if it be but exactly round, as those Spherical Stones found in Cuba, and some also in our own Land, or have but its sides parallel, as those rhomboideal Selenites found near St. Ives in Huntington shire, and many other places in England. Whereas ordinary Stones of rude and uncertain Figures we pass by, and take no notice of at all. But though the Figures of these Bodies be pleasing and agreable to our Minds, yet (as we have already observed) those of the Leaves, Flowers and Fruits of Trees, more. And it is remarkable, that in the Circumscription and Complication of many Leaves, Flowers, Fruits, and Seeds Nature affects a regular Figure. Of a pen∣tagonal or quincuncial Disposition Sir Tho. Brown of Norwich produces several exam∣ples in his Discourse about the Quincunx. And doubtless instances might be given in other regular Figures, were men but obser∣vant.

The Flowers serve to cherish and defend the first and tender Rudiments of the Fruit: I might also add the masculine or prolifick Seed contained in the chives or apices of the stami∣na. These beside the elegancy of their Fi∣gures

are many of them endued with splen∣did and lovely Colours, and likewise most grateful and fragrant Odours. Indeed such is the beauty and lustre of some Flowers, that our Saviour saith of the Lilies of the Field (which some not without reason fup∣pose to have been Tulips) that Solomon in all his glory was not arrayed like one of these. And it is observed by * 1.5 Spigelius, That the Art of the most skilful Painter cannot so mingle and temper his Colours, as exactly to imitate or counterfeit the native ones of the Flowers of Vegetables.

As for the Seeds of Plants, * 1.6 Dr. More esteems it an evident Sign of Divine Provi∣dence, that every Kind hath its Seed. For it being no necessary result of the motion of the matter (as the whole contrivance of the Plant indeed is not) and it being of so great consequence that they have Seed for the continuance and propagation of their own Species, and also for the gratifying mans Art, Industry and Necessities (for much of Husbandry and Gardening lies in this) it cannot but be an Act of Counsel to furnish the several Kinds of Plants with their Seeds.

Now the Seed being so necessary for the maintenance and increase of the several Spe∣cies, it is worthy the observation, what Care is taken to secure and preserve it, being in

some doubly and trebly defended. As for instance, in the Walnut, Almond and Plums of all sorts, we have first a thick pulpy co∣vering, then a hard shell, within which is the Seed enclosed in a double membrane. In the Nutmeg another Tegument is added be∣sides all these, viz. the Mace within the hard Shell immediately inveloping the Kernel. Neither yet doth the exterior Pulp of the Fruit or Pericarpium serve only for the de∣fence and security of the Seed, whilst it hangs upon the Plant: But after it is ma∣ture and faln upon the Earth, for the ster∣coration of the Soil, and promotion of the growth, though not the first germination of the Seminal Plant. Hence (as * 1.7 Petrus de Crescentiis tells us) Husbandmen to make their Vines bear, Manure them with Vine∣leaves, or the Husks of expressed Grapes, and that they observe those to be most fruitful, which are so manured with their own: Which Observation holds true also in all other Trees and Herbs. But besides this use of the Pulp or Pericarpium for the guard and benefit of the Seed, it serves also by a secondary intention of Nature in many Fruits for the Food and Sustenance of Man and other Animals.

Another thing worthy the nothing in Seeds, and argumentative of Providence and Design,

is that pappose Plumage growing upon the Tops of some of them, whereby they are capable of being wafted with the Wind, and by that means scattered and dissemi∣nated far and wide.

Furthermore most Seeds having in them a seminal Plant perfectly formed, as the Young is in the Womb of Animals, the e∣legant complication thereof in some Species is a very pleasant and admirable Spectacle; so that no man that hath a Soul in him can imagine or believe it was so formed and folded up without Wisdom and Providence. But of this I have spoken already.

Lastly, the immense Smalness of some Seeds, not to be seen by the naked Eye, so that the number of Seeds produced at once in some one Plant may amount to a Million, is a convincing Argument of the infinite Understanding and Art of the For∣mer of them.

And it is remarkable that such Mosses as grow upon Walls, the Roofs of Houses and other high Places, have Seeds so ex∣cessively small, that when shaken out of their Vessels they appear like Vapor or Smoak, so that they may either ascend of themselves, or by an easie impulse of the Wind be raised up to the Tops of Houses, Walls or Rocks: And we need not won∣der

how the Mosses got thither, or imagine they sprung up spontaneously there.

I might also take notice of many other particulars concerning Vegetables, as, First, That because they are designed for the Food of Animals, therefore Nature hath taken more extraordinary Care and made more abundant Provision for their Propa∣gation and increase; so that they are mul∣tiplied and propagated not only by the Seed, but many also by the Root, pro∣ducing Off sets or creeping under Ground, many by Strings or Wires running above Ground, as Strawberry and the like, some by Slips or Cuttings, and some by several of these Ways. Secondly, That some sorts of Plants, as Vines, all sorts of Pulse, Hops, Briony, all Promiferous Herbs, Pumpions, Melons, Gourds. Cucumbers, and divers o∣ther Species, that are weak and unable to raise or support themselves, are either en∣dued with a faculty of twining about o∣thers that are near, or else furnished with Claspers and Tendrels, whereby as it were with Hands they catch hold of them and so ramping upon Trees, Shrubs, Hedges or Poles, they mount up to a great height, and secure themselves and their Fruit. Third∣ly, That others are armed with Prickles and Thorns, to secure them from the brow∣sing

of Beasts, as also to shelter others that grow under them. Moreover they are hereby rendred very useful to Man, as if designed by Nature to make both Quick and Dead Hedges and Fences, The great Naturalist Pliny, hath given an ingenious Account of the Providence and Design of Nature in thus arming and fencing them in these Words. Inde (speaking of Na∣ture) excogitavit aliquas aspectu hispidas, tactu truces, ut tantùm non vocem ipsius Naturae fingentis illas, rationémque reddentis exaudire videamur, ne se depascat avida quadrupes, ne procaces manus rapiant, ne neg∣lecta vestigia obterant, ne insidens ales in∣fringat; his muniendo aculeis telisque arman∣do, remediis ut salva ac tuta sint. Ità hoc quoque quod in iis odimus hominum causâ ex∣cogitatum est.

As for the Signatures of Plants, or the Notes impressed upon them as Indices of their Virtues, though * 1.8 some lay great stress upon them, accounting them, strong Argu∣ments to prove that some understanding Principle is the highest Original of the Works of Nature; as indeed they were, could it certainly be made appear that there were such Marks designedly set upon them; because all that I find mentioned and col∣lected by Authors, seem to me to be ra∣ther

fancied by men, than designed by Na∣ture to signifie or point out any such Ver∣tues or Qualities as they would make us believe, I have elsewhere, I think upon good Grounds, rejected them; and finding no reason as yet to alter my Opinion, I shall not further insist on them.

Of Bodies endued with a Sensitive Soul, or Animals.

I proceed now to the consideration of Animate Bodies indued with a Sensitive Soul, called Animals. Of these I shall on∣ly make some general Observations, not cu∣riously consider the Parts of each particu∣lar Species, save only as they serve for In∣stances or Examples.

First of all, because it is the great de∣sign of Providence to maintain and continue every Species, I shall take notice of the great Care and abundant Provision that is made for the securing this End. Quanta ad eam rem vis, ut in suo quaeque genere permaneat? Cic. Why can we imagine all Creatures should be made Male and Female but to this purpose? Why should there be im∣planted in each Sex such a vehement and inexpugnable Appetite of Copulation? Why in viviparous Animals, in the time

of Gestation should the nourishment be car∣ried to the Embryon in the Womb, which at other times goeth not that way? When the Young is brought forth, how comes all the nourishment then to be transferred from the Womb to the Breasts or Paps, leaving its former channel, the Dam at such time being for the most part Lean and Ilfavour∣ed? Here I cannot omit one very remark∣able Observation I find in Cicero. At{que} ut intelligamus (saith he) nihil horum esse fortu∣itum, sed haec omnia providae solertis{que} natu∣rae, Quae multiplices foetus procreant, ut Sues, ut Canes, his mammarum data est multitudo, quas easdem paucas habent eae bestiae quae pauca gignunt. That we may understand that none of these things (he had been speaking of) is fortuitous, but that all are the effects of pro∣vident and sagacious Nature, multiparous quadrupeds, as Dogs, as Swine, are furnished with a multitude of Paps: Whereas those Beasts which bring forth few have but a few.

That Flying Creatures of the greater sort, that is Birds should all lay Eggs, and none bring forth Live Young, is a manifest Argu∣ment of Divine Providence, designing thereby their Preservation and Security; that there might be the more plenty of them; and that neither the Birds of Prey, the Serpent, nor the Fowler should straiten their Gene∣rations

too much. For if they had been Viviparous, the Burthen of their Womb, if they had brought forth any competent num∣ber at a time, had been so great and heavy, that their Wings would have failed them, and they became an easie Prey to their Ene∣mies: Or if they had brought but one or two at a time, they would have been troubled all the Year long with Feeding their Young, or Bearing them in their Womb. * Dr. More. * 1.9

This mention of Feeding their Young puts me in mind of two or three considerable Observations referring thereto.

First, Seeing it would be for many reasons inconvenient for Birds to give Suck, and yet no less inconvenient if not destructive to the Chicken upon exclusion all of a sudden to make so great a change in its Diet, as to pass from liquid to hard Food, before the Stomach be gradually consolidated and by use strengthened and habituated to grind and concoct it, and its tender and pappy Flesh, fitted to be nourished by such strong and solid Diet; and before the Bird be by little and little accustomed to use its Bill, and gather it up, which at first it doth but very slowly and imperfectly; therefore Na∣ture hath provided a large Yolk in every Egg; a great part whereof remaineth after the Chicken is hatch'd, and is taken up and

enclosed in its Belly, and by a channel made on purpose received by degrees into the Guts, and serves instead of Milk to nourish the Chick for a considerable time; which never∣theless mean while feeds it self by the Mouth a little at a time, and gradually more and more, as it gets a perfecter Ability and Habit of gathering up its Meat, and its Stomach is strengthen'd to macerate and concoct it, and its Flesh hardened and fitted to be nourished by it.

Secondly, That Birds which feed their Young in the Nest, though in all likelyhood they have no ability of counting the num∣ber of them, should yet, (though they bring but one morsel of Meat at a time, and have not fewer (it may be) than seven or eight Young in the Nest together, which at the return of their Dams, do all at once with equal greediness, hold up their Heads and gape,) not omit or forget one of them, but feed them all; which, unless they did care∣fully observe, and retain in Memory which they had fed, which not, were impossible to be done; this I say, seems to me most strange and admirable, and beyond the pos∣sibility of a meer Machine to perform.

Thirdly, the marvellous speedy growth of Birds that are hatched in Nests, and fed by the Old ones there, till they be fledg'd and come almost to their full bigness; at

which perfection they arrive within the short term of about one Fortnight, seems to me an Argument of Providence design∣ing thereby their preservation, that they might not lie long in a condition exposed to the ravine of any Vermine that may find them, being utterly unable to escape or shift for themselves.

Another and no less effectual Argument may be taken from the Care and Providence used for the hatching and rearing their young and First, they search our a secret and quiet Place, where they may be secure and undistur∣bed in their incubation: Then they make themselves Nests, every one after his kind, that so their Eggs and Young may lie soft and warm, and their exclusion and growth be pro∣moted. These Nests some of them so elegant and artificial, that it is hard for man to imitate them and make the like. I have seen Nests of an Indian Bird so artificially composed of the Fibres, I think, of some Roots, so curi∣ously interwoven and platted together as is admirable to behold: Which Nests they hang on the ends of the Twigs of Trees over the Water, to secure their Eggs and Young from the ravage of Apes and Mon∣keys, and other Beasts that might else prey upon them. After they have laid their Eggs, how diligently and patiently do they

sit upon them till they be hatched, scarce affording themselves time to go off to get them Meat? Nay with such an ardent and impetuous desire of sitting are they inspired, that if you takeaway all their Eggs, they will sit upon an empty Nest: And yet one would think that sitting were none of the most pleasant Works. After their Young are hatcht for some time they do almost constantly Brood them under their Wings, lest the Cold, and sometimes perhaps the Heat, should harm them. All this while also they labor hard to get them Food, sparing it out of their own Bellies, and pining themselves almost to Death rather than they should want. Moreover it is admirable to observe with what courage they are at that time inspired, that they will even venture their own Lives in de∣fence of them. The most timorous, as Hens and Geese, become then so couragi∣ous as to dare to fly in the Face of a man that shall molest or disquiet their Young, which would never do so much in their own defence. These things being contrary to any motions of Sense, or instinct of Self-preser∣vation, and so eminent pieces of Self-deni∣al, must needs be the Work of Providence for the continuation of the Species and up∣holding of the World. Especially if we

consider that all this Pains is bestowed up∣on a thing which takes no notice of it, will render them no thanks for it, nor make them any requital or amends; and also, that after the young is come to some growth, and able to shift for it self, the old one retains no such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to it, takes no further care of it, but will fall upon it, and beat it in∣differently with others. To these I shall add one Observation more, relating to this Head, borrowed of Dr. Cudworth, System, pag. 69. One thing necessary to the Conser∣vation of the Species of Animals; that is, the keeping up constantly in the World a due numerical Proportion between the Sexes of Male and Female, doth necessarily infer a superintending Providence. For did this depend only upon Mechanism, it can∣not well be conceived, but that in some Ages or other, there should happen to be all Males, or all Females; and so the Species fail. Nay, it cannot well be thought other∣wise, but that there is in this a Providence, superiour to that of the Plastick or Sper∣matick Nature, which hath not so much of Knowledge and Discretion allowed to it, as whereby to be able alone to govern this Affair.

Secondly, I shall take notice of the various strange Instincts of Animals; which will necessarily demonstrate, that they are di∣rected

to Ends unknown to them, by a Wise Superintendent. As 1. That all Creatures should know how to defend them∣selves, and offend their Enemies; where their natural Weapons are situate, and how to make use of them. A Calf will so manage his Head as though he would push with his Horns even before they shoot. A Boar knows the use of his Tushes; A Dog of his Teeth; A Horse of his Hoofs; A Cock of his Spurs; A Bee of her Sting; A Ram will but with his Head, yea though he be brought up tame, and never saw that man∣ner of fighting. Now, why another Ani∣mal which hath no Horns should not make a shew of pushing, or no Spurs of strik∣ing with his Legs and the like, I know not, but that every kind is providentially directed to the use of its proper and natural Weapons. 2. That those Animals that are weak, and have neither Weapons nor Courage to fight, are for the most part created Swift of Foot or Wing, and so being naturally timorous, are both willing and able to save themselves by flight. 3. That Poultrey, Partridge and other Birds should at the first sight know Birds of Prey, and make sign of it by a peculiar note of their Voice to their young, who presently thereupon hide themselves: That the Lamb should acknow∣ledge

the Wolf its Enemy, though it had never seen one before, as is taken for grant∣ed by most Naturalists, and may for ought I know be true, argues the Providence of Nature, or more truly the God of Nature, who for their preservation hath put such an Instinct into them. 4. That young Ani∣mals, so soon as they are brought forth, should know their Food. As For Example, Such as are nourished with Milk, present∣ly find their way to the Paps, and suck at them, whereas none of those that are not designed for that nourishment ever offer to suck, or to seek out any such food. Again, 5. That such Creatures as are whole-footed or fin-toed, viz. some Birds and some Quadrupeds, are naturally directed to go into the water and swim there, as we see Ducklings, though hatch'd and led by a Hen, if she brings them to the brink of a River or Pond of Water, they presently leave her, and in they go, though they ne∣ver saw any such thing done before; and though the Hen clocks and calls, and doth what she can to keep them out: So that we see every part in Animals is fitted to its Use, and the Knowledge of this Use put into them. For neither do any sort of web∣footed Fowls live constantly upon the Land, or fear to enter the Water, nor any Land-Fowl

so much as attempt to swim there. 6. Birds of the same Kind make their Nests of the same Materials, laid in the same Or∣der, and exactly of the same Figure, so that by the sight of the Nest one may certain∣ly know what Bird it belongs to. And this they do, though living in distant Countries, and though they never saw, nor could see any Nest made, that is, though taken out of the Nest, and brought up by hand; neither were any of the same kind ever ob∣served to make a different Nest either for Matter or Fashion. This together with the curious and artificial Contexture of such Nests, and their fitness and convenience for the reception, hatching and cherishing the Eggs and Young of their respective builders (which we have before taken notice of) is a great Argument of a superiour Author of their and others Natures, who hath in∣du'd them with these Instincts, whereby they are as it were, acted and driven to bring about Ends which themselves aim not at (so far as we can discern) but are directed to; for (as Aristotle observes) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They act not by any Art, neither do they enquire, neither do they deliberate about what they do. And therefore, as Dr. Cudworth saith well, they are not Masters of that Wisdom

according to which they act, but only pas∣sive to the Instincts and Impresses thereof upon them. And indeed to affirm that brute Animals do all these things by a Knowledge of their own, and which them∣selves are Masters of, and that without De∣liberation and Consultation, were to make them to be endued with a most perfect In∣tellect, far transcending that of Human Rea∣son: Whereas it is plain enough, that Brutes are not above Consultation but be∣low it; and that these Instincts of Nature in them, are nothing but a kind of Fate upon them. 7. The Bee, a Creature of the lowest form of Animals, so that no man can suspect it to have any considerable mea∣sure of Understanding, or to have Know∣ledge of, much less to aim at any End, yet makes her Combs and Cells with that Geo∣metrical Accuracy, that she must needs be acted by an Instinct implanted in her by the wise Author of Nature. For first, she plants them in a perpendicular posture, and so close together as with conveniency they may, beginning at the top, and working down∣wards, that so no room may be lost in the Hive, and that she may have easie access to all the Combs and Cells. Besides, the Combs being wrought double, that is, with Cells on each side, a common bottom or partition∣wall

could not in any other site have so con∣veniently, if at all, received or contained the Honey. Then she makes the particular Cells most Geometrically and Artificially, as the famous Mathematician Pappus demonstrates in the Preface to his third Book of Mathe∣matical Collections. First of all (saith he, speaking of the Cells,) It is convenient that they be of such figures as may cohere one to another, and have common sides, else there would be empty spaces left between them to no use, but to the weakening and spoiling of the work, if any thing should get in there. And therefore though a round figure be most capacious for the Honey, and most conveni∣ent for the Bee to creep into, yet did she not make choice of that, because then there must have been triangular spaces left void. Now there are only three rectilineous and ordi∣nate figures which can serve to this purpose; and inordinate or unlike ones must have been not only less elegant and beautiful but un∣equal. [Ordinate Figures are such as have all their Sides and all their Angles equal.] The three Ordinate Figures, are Triangles, Squares, and Hexagons. For the space about any point may be filled up either by six equi∣lateral Triangles, or four Squares, or three Hexagons; whereas three Pentagons are too little and three Heptagons too much. Of

these three the Bee makes use of the Hexa∣gon, both because it is more capacious than either of the other, provided they be of equal compass, and so equal matter spent in the construction of each: And Secondly, Because it is most commodious for the Bee to creep into: And Lastly, Because in the other Fi∣gures more Angles and Sides must have met together at the same point, and so the work could not have been so firm and strong. Moreover, the Combs being double, the Cells on each side the partition are so ordered, that the Angles on one side, insist upon the Cen∣ters of the bottoms of the Cells on the other side, and not Angle upon, or against Angle; which also must needs contribute to the strength and firmness of the work. Ano∣ther sort of Bee I have observed, it may be called the Tree-Bee, whose industry is admi∣rable in making provision for her young. First, She digs round Vaults or Burrows [Cu∣niculos] in a rotten or decayed Tree, of a great length, in them she builds or forms her cylindrical Nests or Cases, resembling Cartra∣ges, or a very narrow Thimble, only in pro∣portion longer, of pieces of Rose or other Leaves which she shares off with her mouth, and plats and joyns close together by some glutinous Substance. These Cases she fills with a red Pap, of a thinner consistence than

an Electuary, of no pleasant taste, which where she gathers, I know not: On the top of the Pap, she lays one Egg, and then closes up the Vessel with a cover of leaves. The enclosed Egg soon becomes an Eula or Mag∣gor, which feeding upon the Pap till it comes to its full growth changes to a Nympha, and after comes out a Bee. Another Insect noted for her seeming prudence, in making provisi∣on for the Winter, proposed by Solomon to the Sluggard for his imitation, is the Ant, which (as all Naturalists agree) hoards up grains of Corn against the Winter for her Sustenance: And is reported by some to * 1.10 bite off the germen of them, lest they should sprout by the moisture of the Earth, which I look upon as a mere fiction; neither should I be forward to credit the former relation, were it not for the Authority of the Scripture, because I could never observe any such storing up of Grain by our Country-Ants.

Yet is there a Quadruped taken notice of even by the vulgar for laying up in store provision for the Winter, that is, the Squir∣rel, whose hoards of Nuts are frequently found and pillaged by them.

The Beaver is by credible persons Eye∣witnesses affirmed to build him Houses for shelter and security in Winter-time: See Mr. Boyl of Final Causes.

Besides these I have mentioned, an Hun∣dred others may be found in Books rela∣ting especially to Physick; as that Dogs when they are Sick should vomit themselves by eating Grass: That Swine should refuse Meat so soon as they feel themselves ill, and so recover by Abstinence: That the Bird Ibis should teach Men the way of ad∣ministring Clysters. Plin. lib. 8. cap. 27. The wild Goats of Dictamnus for drawing out of Darts, and healing Wounds: The Swallow the use of Celandine for repairing the Sight, &c. ibid. Of the truth of which be∣cause I am not fully satisfied, I shall make no Inference from them.

Thirdly, I shall remark the Care that is taken for the preservation of the Weak and such as are exposed to Injuries, and preventing the encrease of such as are noi∣som and hurtful: For as it is a Demonstra∣tion of the divine Power and Magnificence to create such variety of Animals, not on∣ly great but small, not only strong and couragious, but also weak and timerous; so is it no less Argument of his Wisdom to give to these Means, and the Power and Skill of using them, to preserve themselves from the violence and Injuries of those. That of the weak some should dig Vaults and Holes in the Earth, as Rabbets, to se∣cure

themselves and their Young; others should be armed with hard Shels; others with Prickles, the rest that have no such armature should be endued with great Swift∣ness or Pernicity: And not only so, but some also have their Eyes stand so prominent, as the Hare, that they can see as well behind as before them, that so they may have their Enemy always in their Eye; and long, hol∣low, moveable Ears, to receive and convey the least sound, or that which comes from far, that they be not suddenly surprised or taken (as they say) napping. As for Sheep, which have no natural Weapons or Means to defend or secure themselves, neither Heels to run nor claws to dig; they are delivered in∣to the Hand, and committed to the care and tuition of Man, and serving him for divers Uses, are nourished and protected by him; and so enjoying their Beings for a time, by this means propagate and continue their Species: So that there are none destitute of some Means to preserve themselves and their kind; and these Means so effectual, that not∣withstanding all the endeavors and contri∣vances of Man and Beast to destroy them, there is not to this day one Species lost of such as are mentioned in Histories, and consequently and undoubtedly neither of such as were at first created.

Then for Birds of Prey and rapacious Animals, it is remarkable what Aristotle observes, That they are all solitary, and go not in Flocks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. No Birds of Prey are gregarious. Again, That such Creatures do not greatly multi∣ply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They for the most part breeding and bringing forth but one or two, or at least a few young ones at once: Whereas they that are feeble and timorous are generally multiparous; or if they bring forth but few at once, as Pigeons, they compensate that by their of∣ten breeding, viz. every Month but two throughout the Year; by this means pro∣viding for the continuation of their kind.

Fourthly, I shall note the exact Fitness of the Parts of the Bodies of Animals to every ones Nature and manner of liv∣ing. Of this Dr. * 1.11 More produces an emi∣nent Instance in a poor contemptible Qua∣druped, the Mole. First of all (saith he) her dwelling being under ground, where nothing is to be seen, Nature hath so ob∣scurely fitted her with Eyes, that Natura∣lists can scarcely agree, whether she hath any Sight at all or no [In our Obser∣vation, Moles have perfect Eyes, and holes for them through the Skin, so that they are outwardly to be seen by any that shall

diligently search for them; though indeed they are exceeding small, not much bigger than a great Pins head.] But for amends, what she is capable of for her defence and warning of danger, she has very eminently conferred upon her; for she is very quick of hearing [doubtless her subterraneous Vaults are like Trunks to convey any Sound a great way.] And then her short Tail, and short Legs, but broad fore-Feet armed with sharp Claws, we see by the event to what purpose they are, she so swiftly working her self under Ground, and making her way so fast in the Earth, as they that be∣hold it cannot but admire it. Her Legs therefore are short that she need dig no more than will serve the mere thickness of her Body: And her fore-Feet are broad, that she may scoup away much Earth at a time: And she has little or no Tail, be∣cause she courses it not on the Ground like a Rat or Mouse, but lives under the Earth, and is fain to dig her self a dwell∣ing there; and she making her way through so thick an Element, which will not easily yield as the Water and Air do; it had been dangerous to draw so long a train be∣hind her; for her Enemy might fall upon her rear, and fetch her out before she had perfected and got full Possession of her

Works: Which being so, what more pal∣pable Argument of Providence than She?

Another instance in Quadrupeds might be the Tamandua or Ant Bear, described by Marcgrave and Piso, who saith of them, that they are Night walkers, and seek their Food by Night. Being kept tame they are fed with Flesh, but it must be minced small, because they have not only a slender and sharp Head and Snout, but also a narrow and toothless Mouth; their Tongue is like a great Lute string (as big as a Goose∣quill) round, and in the greater Kind (for there are two Species) more than two foot long, and therefore lies doubled in a Chan∣nel between the lower parts of the Cheeks. This when hungry they thrust forth, being well moistened, and lay upon the Trunks of Trees, and when it is covered with Ants suddenly draw it back into their Mouths; if the Ants lie so deep that they cannot come at them, they dig up the Earth with their long and strong Claws, wherewith for that purpose their fore-Feet are armed. So we see how their Parts are fitted for this kind of Diet, and no other; for the catching of it and for the eating of it, it requiring no comminution by the Teeth, as appears also in the Chamaeleon, which is

another Quadruped that imitates the Ta∣mandua in this property of darting out the Tongue to a great length, with wonderful celerity, and for the same purpose too of catching of Insects.

Besides these Quadrupeds, there are a whole Genus of Birds, called Pici Martii or Woodpeckers, that in like manner have a Tongue which they can shoot forth to a very great length, ending in a sharp stiff bony tip, dented on each side; and at plea∣sure thrust it deep into the holes, clefts and crannies of Trees, to stab and draw out Cossi or any other Insects lurking there, as also into Anthills, to strike and fetch out the Ants and their Eggs. Moreover they have short but very strong Legs, and their Toes stand two forwards two back∣wards, which disposition (as Aldrovandus well notes) Nature, or rather the Wisdom of the Creator, hath granted to Woodpeck∣ers, because it is very convenient for the climbing of Trees, to which also condu∣ces the stiffness of the Feathers of their Tails and there bending downward, whereby they are fitted to serve as a prop for them to lean upon and bear up their Bodies. As for the Chamaeleon he imitates the Wood∣spite, not only in the make, motion and use of his Tongue for striking Ants, Flies,

and other Insects; but also in the site of his Toes, whereby he is wonderfully qua∣lified to run upon Trees, which he doth with that swiftness, that one would think he flew, whereas upon the ground he walks very clumfily and ridiculously. A full de∣scription of the outward and inward parts of this Animal, may be seen at the end of Panarolus's Observat. It is to be noted, that the Chamelion, though he hath Teeth, uses them not for chewing his Prey, but swal∣lows it immediately.

II. In Birds all the Members are most ex∣actly fitted for the use of flying. First, The Muscles which serve to move the Wings are the greatest and strongest, because much force is required to the agitation of them; the un∣derside of them is also made concave, and the upper convex, that they may be easily lifted up, and more strongly beat the Air, which by this means doth more resist the descent of their body downward. Then the Trunk of their body doth somewhat resem∣ble the Hull of a Ship; the Head the Prow, which is for the most part small, that it may the more easily cut the Air, and make way for their bodies; the Train serves to steer, govern and direct their flight, and however it may be held erect in their standing or walking, yet is directed to lye almost in the

same plain with their Backs, or rather a little inclining, when they fly. That the Train serves to sleer and direct their flight, and turn their Bodies like the Rudder of a Ship is evident in the Kite, who by a light turning of his Train, moves his Body which way he pleases. Iidem videntur artem gu∣bernandi docuisse caudae flexibus, in Caelo mon∣strante natura quod opus esset in profundo. Plin. lib. 10. cap. 10. They seem to have taught men the Art of steering a Ship by the flexures of their Tails; Nature shewing in the Air what was needful to be done in the Deep. And it's notable that Aristotle truly observes, that whole-footed Birds, and those that have long Legs, have for the most part short Tails; and therefore whilest they fly, do not as o∣thers draw them up to their Bellies, but stretch them at length backwards, that they may serve to steer and guide them instead of Tails. Neither doth the Tail serve only to direct and govern. the flight, but also partly to support the Body and keep it even, wherefore when spread, it lies parallel to the horizon, and stands not perpendicular to it, as Fishes do. Hence Birds that have no Tails, as some sorts of Colymbi or Douckers fly very inconveniently with their Bodies almost erect.

III. As for Fishes their Bodies are long and slender, or else thin for the most part, for their more easie swimming and dividing the water. The wind-bladder, wherewith most of them are furnished, serves to poise their Bodies, and keep them equiponderant to the water, which else would sink to the bottom, and lie grovelling there, as hath by breaking the Bladder been experimentally found. By the contraction and dilatation of this Blad∣der, they are able to raise or sink themselves at pleasure, and continue in what depth of water they list. The Fins made of gristly spokes or rays connected by Membranes, so that they may be contracted or extended like Womens fans, and furnished with Mus∣cles for motion, serve partly for progression, but chiefly to hold the Body upright; which appears in that when they are cut off, it wa∣vers to and fro, and so soon as the Fish dies, the Belly turns upward. The great strength by which Fishes dart themselves forward with incredible celerity, like an Ar∣row out of a Bow, lies in their Tails, their Fins mean time, lest they should retard their motion, being held close to their Bo∣dies. And therefore almost the whole Mus∣culous Flesh of the Body is bestowed upon the Tail and Back, and serves for the vi∣bration of the Tail, the heaviness and cor∣pulency

of the Water, requiring a great force to divide it. I might here take notice of those Amphibious Creatures, which we may call Aquatic Quadrupeds (though one of them there is that hath but two Feet, viz. the Manati or Sea-Cow) the Beaver, the Otter, the Phoca or Sea Calf, the Water-Rat, and the Frog, the Toes of whose Feet are joyn∣ed by membranes, as in Water-Fowls for swimming; and who have very small Ears, and Ear-holes, as the Cetaceous Fishes have for hearing in the Water.

To this head belongs the adapting of the parts that minister to Generation in the Sexes one to another; and in Creatures that nou∣rish their Young with Milk, the Nipples of the Breast to the Mouth and Organs of Suction; which he must needs be wilfully blind and void of sence, that either discerns not, or denies to be intended and made one for the other. That the Nipples should be made spungy, and with such perforations, as to admit passage to the Milk when drawn, otherwise to retain it; and the Teeth of the Young either not spungy, or so soft and ten∣der, as not to hurt the Nipples of the Dam, are Effects and Arguments of Providence and Design.

To this head of the fitness of the parts of the Body to the Creatures Nature and man∣ner

of living, belongs that observation of Ari∣stotle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Such Birds as have crooked Beaks and Talons, are all carnivorous; and so of Quadrupeds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 carnivora omnia. All that have serrate Teeth, are car∣nivorous. This observation holds true con∣cerning all European Birds, but I know not but that Parrots may be an exception to it. Yet it is remarkable, that such Birds as are carnivorous have no Gizzard, or musculous, but a membranous Stomach; that kind of food needing no such grinding or commi∣nution as Seeds do, but being torn into strings, or small flakes by the Beak, may be easily concocted by a membranous Sto∣mach.

To the fitness of all the parts and mem∣bers of Animals to their respective uses may also be referred another observation of the same Aristotle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All Animals have even Feet, not more on one side than another; which if they had, would either hinder their walk∣ing, or hang by not only useless, but also burthensome. For though a Creature might make limping shift to hop, suppose with three Feet, yet nothing so conveniently or steddily to walk, or run, or indeed to stand. So that we see, Nature hath made choice

of what is most fit, proper and useful. They have also not only an even number of Feet, answering by pairs one to another, which is as well decent as convenient; but those too of an equal length, I mean the several pairs; whereas were those on one side longer than they on the other, it would have caused an inconvenient halting or limping in their going.

I shall mention but one more Observati∣on of Aristotle, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is no Creature only volatile, or no fly∣ing Animal but hath Feet as well as Wings, a power of walking or creeping upon the Earth; because there is no food, or at least not sufficient Food for them to be had always in the Air; or if in hot Countries we may suppose there is, the Air being never with∣out store of Insects flying about in it, yet could such Birds take no Rest, for having no Feet, they could not perch upon Trees, and if they should alight upon the Ground, they could by no means raise themselves any more, as we see those Birds which have but short Feet, as the Swift and Martinet, with difficulty do. Besides, they would want means of breeding, having no where to lay their Eggs, to Sit, Hatch or Brood their Young. As for the Story of the Ma∣nucodiata or Bird of Paradise, which in the

former Age was generally received and accepted for true, even by the Learned, it is now discovered to be a Fable, and rejected and exploded by all men: Those Birds being well known to have Legs and Feet, as well as others, and those not short, small not feeble ones, but sufficiently great and strong and armed with crooked Talons, as being the Members of Birds of Prey.

But against the Uses of several Bodies I * 1.12 have instanced in that refer to Man it may be objected, that these uses were not de∣signed by Nature in the formation of the things; but that the things were by the wit of Man accommodated to those Uses.

To which I answer with Dr. More in the Appendix to his Antidote against Atheism. That the several useful dependencies of this kind, (viz. of Stones, Timber, and Metals for building of Houses or Ships, the Magnet for Navigation, &c. Fire for melting of Me∣tals and forging of Instruments for the pur∣poses mentioned) we only find, not make them. For whether we think of it or no, it is, for Example, manifest, that Fuel is good to continue Fire, and Fire to melt Me∣tals, and Metals to make Instruments to build Ships and Houses, and so on. Where∣fore it being true, that there is such a sub∣ordinate

usefulness in the Things them∣selves that are made to our Hand, it is but reason in us to impute it to such a Cause as was aware of the usefulness and service∣ableness of its own Works. To which I shall add, that since we find Materials so fit to serve all the Necessities and Conveni∣ences, and to exercise and employ the Wit and Industry of an intelligent and active Being, and since there is such an one crea∣ted that is endued with Skill and Ability to use them, and which by their help is enabled to rule over and subdue all inferi∣our Creatures, but without them had been left necessitous, helpless and obnoxious to Injuries above any other; and since the om∣niscient Creator could not but know all the Uses, to which they might and would be employed by Man, to them that ac∣knowledge the Being of a Deity, it is little less than a Demonstration, that they were created intentionally, I do not say only, for those uses.

Methinks by all this Provision for the Use and Service of Man, the Almighty in∣terpretatively speaks to him in this manner, I have placed thee in a spacious and well furnished World. I have endued thee with an ability of understanding what is beauti∣ful and proportionable, and have made that

which is so agreeable and delightful to thee; I have provided thee with Materials whereon to exercise and employ thy Art and Strength; I have given thee an excellent Instrument, the Hand, accommodated to make use of them all; I have distinguished the Earth into Hills, and Valleys, and Plains, and Meadows, and Woods; all these parts capable of Culture and Improvement by thy Industry; I have committed to thee for thy assistance in thy labors of Plowing, and Carrying, and Draw∣ing, and Travel; the laborious Ox, the pa∣tient Ass, and the strong and serviceable Horse; I have created a multitude of Seeds for thee to make choice out of them, of what is most pleasant to thy Tast, and of most wholsom and pleasant Nourishment; I have also made great variety of Trees, bearing Fruit both for Food and Physick, those too capable of being meliorated and improved by Transplantation, Stercoration, Insition, Pruning, Watering, and other Arts and Devices. Till and manure thy Fields, sow them with thy Seeds, extirpate noxious and unprofitable Herbs, guard them from the invasions and spoil of Beasts, clear and fence in thy Meadows and Pa∣stures; dress and prune thy Vines, and so rank and dispose them as is most sutable to the Climate; Plant thee Orchards, with

all sorts of Fruit-Trees in such order as may be most beautiful to the Eye, and most comprehensive of Plants; Gardens for culinary Herbs, and all kinds of Salletting; for delectable Flowers, to gratifie the Eye with their agreeable Colors and Figures, and thy scent with their fragrant Odors; for odoriferous and ever-green Shrubs and Suffrutices; for exotick and medicinal Plants of all sorts, and dispose them in that com∣ly order, as may be both pleasant to be∣hold, and commodious for Access. I have furnished thee with all Materials for building, as Stone, and Timber, and Slate, and Lime, and Clay, and Earth whereof to make Bricks and Tiles. Deck and be∣spangle the Country with Houses and Vil∣lages convenient for thy Habitation, pro∣vided with Out-houses and Stables for the harbouring and shelter of thy Cattle, with Barns and Granaries for the reception, and custody, and storing up thy Corn and Fruits. I have made thee a sociable Creature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the improvement of thy Un∣derstanding by Conference, and communica∣tion of Observations and Experiments; for mutual help, assistance and defence; build thee large Towns and Cities with streight and well paved Streets, and elegant rows of Houses, adorned with magnificent Tem∣ples

for my Honour and Worship, with beautiful Palaces for thy Princes and Gran∣dees, with stately Halls for publick meet∣ings of the Citizens and their several Com∣panies, and the Sessions of the Courts of Judicature, besides publick Portico's and Aquaeducts. I have implanted in thy Na∣ture a desire of seeing strange and foreign and finding out unknown Countries, for the improvement and advancement of thy Knowledge in Geography, by observing the Bays, and Creeks, and Havens, and Pro∣montories, the outlets of Rivers, the situa∣tions of the maritime Towns and Cities, the Longitude and Latitude, &c. of those Places: In Politicks, by noting their Go∣vernment, their Manners, Laws and Cu∣stoms, their Diet and Medicine, their Trades and Manufactures, their Houses and Build∣ings, their Exercises and Sports &c. In Physiology or Natural History, by searching out their natural Rarities, the productions both of Land and Water, what Species of Animals, Plants and Minerals, of Fruits and Drogues are to be found there, what Com∣modities for Bartering and Permutation, whereby thou maist be enabled to make large Additions to Natural History, to ad∣vance those other Sciences, and to benefit and enrich thy Country by encrease of its

Trade and Merchandise: I have given thee Timber and Iron to build thee Huls of Ships, tall Trees for Masts, Flax and Hemp for Sails, Cables, and Cordage for Rigging. I have armed thee with Courage and Hardi∣ness to attempt the Seas, and traverse the spacious Plains of that liquid Element; I have assisted thee with a Compass, to di∣rect thy Course when thou shalt be out of all Ken of Land, and have nothing in view but Sky and Water. Go thither for the Purposes before mentioned, and bring home what may be useful and beneficial to thy Country in general, or thy Self in parti∣cular.

I perswade my self, that the bountiful and gracious Author of Mans Being and Fa∣culties, and all things else, delights in the Beauty of his Creation, and is well pleased with the Industry of Man in adorn∣ing the Earth with beautiful Cities and Ca∣stles, with pleasant Villages and Country Houses, with regular Gardens and Orchards and Plantations of all sorts of Shrubs, and Herbs, and Fruits, for Meat, Medicine or moderate Delight, with shady Woods and Groves, and Walks set with rows of elegant Trees; with Pastures clothed with Flocks, and Valleys covered over with Corn, and Meadows burthened with Grass, and whatever else

differenceth a civil and well cultivated Re∣gion from a barren and desolate Wilderness.

If a Country thus planted and adorned, thus polished and civilized, thus improved to the height by all manner of Culture for the Support and Sustenance, and conveni∣ent Entertainment of innumerable multi∣tudes of People, be not to be preferred be∣fore a Barbarous and Inhospitable Scy∣thia, without Houses, without Planta∣tions, without Corn-fields or Vineyards, where the roving Hords of the savage and truculent Inhabitants, transfer them∣selves from place to place in Wagons, as they can find Pasture and Forage for their Cattle, and live upon Milk and Flesh roa∣sted in the Sun at the Pomels of their Sad∣dles; or a rude and unpolished America, peopled with slothful and naked Indians, in∣stead of well-built Houses, living in pitiful Hutts and Cabans, made of Poles set end∣ways; then surely the brute Beasts Con∣dition and manner of Living, to which, what we have mention'd doth nearly ap∣proach, is to be esteemed better than Mans, and Wit and Reason was in vain bestowed on him.

Lastly, I might draw an Argument of the admirable Art and Skill of the Creator and Composer of them from the incredible Smal∣ness

of some of those natural and enlivened Machines, the Bodies of Animals.

Any work of Art of extraordinary Fine∣ness and Subtlety, be it but a small Engine or Movement, or a curious carved or turn∣ed work of Ivory or Metals, such as those Cups turned of Ivory by Oswaldus Nerlinger of Suevia, mentioned by Joan. Faber in his Expositions of Recchus his Mexican Animals, which all had the perfect form of Cups, and were Gilt with a Golden Border about the Brim, of that wonderful smalness, that Faber himself put a Thousand of them into an ex∣cavated Pepper corn, and when he was weary of the work, and yet had not filled the Vessel, his Friend John Carolus Schad, that shewed them him, put in Four Hun∣dred more. Any such Work, I say, is be∣held with much admiration, and purchased at a great Rate, and treasured up as a sin∣gular Rarity in the Museums and Cabinets of the curious, and as such is one of the first things shew'd to Travellers and Strangers But what are these for their fineness and par∣vity (for which alone and their Figure they are considerable) to those minute Machines endued with life and motion, I mean the Bodies of those Animalcula not long since discovered in Pepper water by Mr. Lewenhoek of Delft in Holland, (whose Observations

were confirmed and improved by our Learn∣ed and Worthy Country-man Mr. Robert Hook,) who tells us, that some of his Friends (whose Testimonials he desired) did affirm, that they had seen 10000, others 30000, others 45000 little living Creatures in a quantity of Water no bigger than a grain of Millet. And yet he made it his request to them, that they would only justifie (that they might be within compass) half the number that they believed each of them saw in the Water. From the greatest of these numbers he infers, that there will be 8280000 of these living Creatures seen in one drop of Water; which number (saith he) I can with Truth affirm I have discern∣ed. This (proceeds he) doth exceed belief. But I do affirm, if a larger Grain of Sand were broken into 8000000, of equal Parts, one of these would not exceed the bigness of one of those Creatures. Mr. Hook tells us, that after he had discovered vast multi∣tudes of those exceeding small Creatures which Mr. Lewenhoeck had described, upon making use of other Lights and Glasses, he not only magnified those he had discover∣ed to a very great bigness, but discovered many other sorts very much smaller than them he first saw, and some of them so exceed∣ing small, that Millions of Millions might be

contained in one drop of Water. If Pliny, considering such Insects as were known to him, and those were none but what were visible to the naked Eye, was moved to cry out, That the artifice of Nature was no where more conspicuous than in these; and a∣gain, In his tam parvis atque tam nullis quae ratio, quanta vis, quàm inextricabilis per∣fectio? and again, Rerum natura nusquam magis quàm in minimis tota est. Hist. Nat. l. 11. c. 1. What would he have said if he had seen Animals of so stupendous smalness as I have mentioned? how would he have been rapt into an extasie of Astonishment and Admiration?

Again, if considering the Body of a Gnat, (which by his own confession is none of the least of Insects) he could make so ma∣ny admiring Queries, Where hath Nature disposed so many Senses in a Gnat? Ubi vi∣sum praetendit? ubi gustatum applicavit? u∣bi odoratum inseruit? ubi verò truculentam illam & portione maximam vocem ingenera∣vit? quâ subtilitate pennas adnexuit? prae∣longavit pedum crura? disposuit jejunam ca∣veam uti alvum? avidam sanguinis & potis∣simum humani sitim accendit? telum vero per∣fodiendo tergori quo spiculavit ingenio? at∣que ut in capaci, cùm cerni non possit exilitas, ità reciproca geminavit arte, ut fodiendo a∣cuminatum pariter sorbendoque fistulosum esset.

Which Words should I translate would lose of their emphasis and elegancy. If, I say, he could make such Queries about the Members of a Gnat. What may we make? and what would he in all likelyhood have made had he seen these incredible small living Creatures? How would he have ad∣mired the immense subtilty (as he phrases it) of their Parts? for to use Mr. Hook's Words in his Microscopium p. 103. If these Creatures be so exceeding small, what must we think of their Muscles and other Parts? Certain it is that the Mechanism by which Nature performs the Muscular Motion is ex∣ceedingly small and curious; and to the performance of every Muscular Motion, in greater Animals at least, there are not few∣er distinct parts concerned than many Mil∣lions of Millions, and these visible through a Microscope.

Let us then consider the Works of God, and observe the Operations of his Hands: * 1.13 Let us take notice of and admire his infi∣nite Wisdom and Goodness in the Forma∣tion of them: No Creature in this Sub∣lunary World is capable of so doing beside Man; and yet we are deficient herein: We content our selves with the knowledge of the Tongues, and a little skill in Philo∣logy, or History perhaps and Antiquity,

and neglect that which to me seems more material, I mean Natural History and the Works of the Creation: I do not discom∣mend or derogate from those other Studies: I should betray mine own Ignorance and Weakness should I do so; I only wish they might not altogether justle out and exclude this. I wish that this might be brought in Fashion among us; I wish men would be so equal and civil, as not to dis∣parage, deride and vilifie those Studies which themselves skill not of, or are not conversant in; no Knowledge can be more pleasant than this, none that doth so satisfie and feed the Soul; in comparison whereto that of Words and Phrases seems to me insipid and jejune. That Learning (saith a wise and observant Prelate) which con∣sists only in the form and pedagogy of Arts, or the critical notions upon Words and Phrases, hath in it this intrinsical Imper∣fection, that it is only so far to be esteem∣ed as it conduceth to the knowledg of Things, being in it self but a kind of Pe∣dantry, apt to infect a man with such odd Humors of Pride, and Affectation, and Cu∣riosity, as will render him unfit for any great Employment. Words being but the Images of Matter, to be wholly given up to the Study of these. What is it but Pyg∣malions

Phrenzy, to fall in Love with a Picture or Image. As for Oratory which is the best skill about Words, that hath by some Wise men been esteemed but a voluptuary Art, like to Cookery, which spoils wholsome Meats and helps unwholsome, by the variety of Sawces serving more to the Pleasure of Tast, than the Health of the Body.

It may be (for ought I know, and as some Divines have thought) part of our business and employment in Eternity to con∣template the Works of God, and give him the Glory of his Wisdom, Power and Good∣ness manifested in the Creation of them. I am sure it is part of the business of a Sab∣bath-day, and the Sabbath is a Type of that eternal Rest; for the Sabbath seems to have been first instituted for a commemoration of the Works of the Creation, from which God is said to have rested upon the Seventh Day.

Let it not suffice us to be Book-learned, to read what others have written, and to take upon trust more Falshood than Truth: but let us our selves examine things as we have opportunity, and converse with Na∣ture as well as Books. Let us endeavour to promote and increase this Knowledge, and make new Discoveries, not so much distrusting our own Parts, or despairing of our own Abilities, as to think that our In∣dustry

can add nothing to the Inventions of our Ancestors, or correct any of their mistakes. Let us not think that the bounds of Science are fixed like Hercules his Pillars, and inscribed with a Ne plus ultra. Let us not think we have done when we have learnt what they have delivered to us. The Treasures of Nature are inexhaustible. Here is Employment enough for the vastest Parts, the most indefatigable Industries, the fairest Opportunities, the most prolix and undi∣sturbed Vacancies. Much might be done would we but endeavour, and nothing is insuperable to pains and patience. I know that a new Study at first, seems very Vast, Intricate and Difficult; but after a little Resolution and Progress, after a man be∣comes a little acquainted, as I may so say, with it, his Understanding is wonderfully cleared up and enlarged, the difficulties va∣nish, and the thing grows easie and fami∣liar. And for our Encouragement in this Study, observe what the Psalmist saith, Psal. 111. 2. The works of the Lord are great, sought out of all them that have plea∣sure therein. Which though it be princi∣pally spoken of the Works of Providence, yet may as well be verified of the Works of Creation. I am sorry to see so little Account made of real Experimental Philo∣sophy

in this University, and that those ingenious Sciences of the Mathematicks, are so much neglected by us: and therefore do earnestly exhort those that are young, especially Gentlemen, to set upon these Studies, and take some pains in them. They may possibly invent something of eminent Use and Advantage to the World; and one such Discovery would abundantly com∣pensate the Expence and Travel of one mans whole Life. However, it is enough to maintain and continue what is already invented: neither do I see what more in∣genious and manly Employment they can pursue, tending more to the Satisfaction of their own Minds, and the Illustration of the Glory of God. For he is wonderful in all his Works.

But I would not have any man cross his natural Genius or Inclinations, or undertake such methods of Study, as his Parts are not fitted to, or not serve those Ends to which his Friends upon mature Deliberation have designed him; but those who do abound with leisure, or who have a natural Propension and Genius inclining them thereto, or those who by reason of the Strength and Great∣ness of their Parts, are able to compass and comprehend the whole Latitude of Learning.

Neither yet need those who are design∣ed to Divinity it self, fear to look into these Studies, or think they will engross their whole time, and that no considerable Progress can be made therein, unless men lay aside and neglect their ordinary Callings, and necessary Employments. No such mat∣ter. Our Life is long enough, and we might find time enough, did we husband it well: Vitam non accepimus brevem sed fecimus, nec inopes ejus, sed prodigi sumus, as Seneca saith. And did but young men fill up that time with these Studies, which lies upon their hands, which they are incumbred with, and troubled how to pass away, much might be done even so. I do not see but the Study of true Physiology, may be justly accoun∣ted a proper 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Preparative to Divinity. But to leave that, It is a generally received Opinion, that all this visible world was created for Man; that Man is the end of the Creation, as if there were no other end of any Creature, but some way or o∣ther to be serviceable to man. This Opi∣nion is as old as Tully, for saith he, in his Second Book, De Nat. Deorum. Principio ipse Mundus Deorum hominum{que} causâ factus est; quae{que} in eo sunt omnia ea parata ad fructum hominum & inventa sunt. But though this be vulgarly received, yet Wise Men now a∣days

think otherwise. Dr. * 1.14 More affirms,

That Creatures are made to enjoy them∣selves, as well as to serve us, and that it's a gross piece of Ignorance and Rusti∣city to think otherwise.

And in another place,

This comes only out of Pride and Ignorance or a haughty Presumption, be∣cause we are encouraged to believe, that in some sence, all things are made for Man, therefore to think that they are not at all made for themselves. But he that pro∣nounceth this, is ignorant of the Nature of Man, and the Knowledge of Things. For if a good Man be merciful to his Beast, then surely, a good God is Boun∣tiful and Benign, and takes pleasure that all his Creatures enjoy themselves that have Life and Sense, and are capable of Enjoyment.

For my part, I cannot be∣lieve that all the things in the world were so made for Man, that they have no other use.

For it is highly absurd and unreasonable, to think that Bodies of such vast magni∣tude as the fixt Stars, were only made to twinkle to us; nay, a multitude of them there are, that do not so much as twinkle, being either by reason of their Distance or of their Smalness, altogether invisible to the naked Eye, and only discoverable by a Tele∣scope, and it is likely perfecter Telescopes

than we yet have, may bring to light many more; and who knows, how many may lie out of the ken of the best Telescope that can possibly be made. And I believe there are many Species in Nature, which were never yet taken notice of by Man, and consequent∣ly of no Use to him, which yet we are not to think were Created in vain; but it's likely (as the Doctor saith) to partake of the overflowing Goodness of the Creator, and enjoy their own beings. But though in this sence it be not true, that all things were made for Man; yet thus far it is, that all the Creatures in the world may be some way or other useful to us, at least to exercise our Wits and Understandings, in considering and contemplating of them, and so afford us Subject of Admiring and Glo∣rifying their and our Maker. Seeing then, we do believe and assert that all things were in some sence made for us, we are thereby obliged to make use of them for those purposes for which they serve us, else we frustrate this End of their Creation. Now some of them serve only to exercise our Minds: many others there be, which might probably serve us to good purpose, whose Uses are not discovered, nor are they ever like to be, without Pains and Industry. True it is, many of the greatest Inventions

have been accidentally stumbled upon, but not by men supine and careless, but busie and inquisitive. Some Reproach methinks it is to Learned Men, that there should be so many Animals still in the World, whose outward shape is not yet taken notice of, or described, much less their way of Generati∣on, Food, Manners, Uses, observed. If Man ought to reflect upon his Creator the Glory of all his Works, then ought he to take notice of them all, and not to think any thing unworthy of his Cognizance. And truly the Wisdom, Art and Power of Almighty God, shines forth as visibly in the Structure of the Body of the minutest Insect, as in that of a Horse or Elephant: Therefore God is said to be, maximus in minimis. We men, esteeming it a more difficult Matter, and of greater Art and Curiosity to frame a small Watch, than a large Clock: And no man blames him who spent his whole time in the conside∣ration of the Nature and Works of a Bee, or thinks his subject was too narrow. Let us not then esteem any thing contemptible or inconsiderable, or below our notice taking; for this is to derogate from the Wisdom and Art of the Creator, and to confess our selves unworthy of those Endowments of Knowledge and Understanding which he hath bestowed on us. Do we praise Daedalus,

and Architas, and Hero, and Callicrates, and Albertus Magnus, and many others which I might mention, for their cunning in inventing, and dexterity in framing and composing a few dead Engines or Move∣ments: and shall we not admire and mag∣nifie the Great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Former of the World, who hath made so many, yea I may say innumerable, rare Pieces, and those too not dead ones, such as cease presently to move so soon as the Spring is down, but all living, and themselves performing their own Motions, and those so intricate, and various, and requiring such a multitude of Parts and subordinate Ma∣chins, that it is incomprehensible, what Art, and Skill, and Industry, must be employed in the Framing of one of them.

But it may be objected, That God Al∣mighty was not so selfish and desirous of Glory, as to make the World and all the Creatures therein, only for his own Honour, and to be Praised by Man. To assert this, were in Des Cartes his Opini∣on, an absurd and Childish thing, and a resem∣bling of God to proud Man. It is more worthy the Deity to attribute the Creation of the World to the exundation and overflowing of his Transcendent and Infinite Goodness, which is of its own Nature and in the very notion of it most Free, Diffusive, and Communicative.

To this I shall answer in two Words. First, The Testimony of Scripture makes God in all his Actions to Intend and De∣sign his own Glory mainly. Prov. 16. 4. God made all things for himself. How, for Himself? He had no Need of them: he hath no Use of them. No, he made them for the manifestation of his Power, Wis∣dom, and Goodness, and that he might re∣ceive from the Creatures that were able to take notice thereof his Tribute of Praise. Psal. 50. 14. Offer unto God thanksgiving. and in the next verse, I will deliver thee, and thou shalt glorifie me. And again in the last Verse, Whoso offereth praise glorifieth me. So Praise is called a Sacrifice, and the Calves of the Lips, Hosea 14. 2. Esay 42. 8. I am the Lord, that is my name, and my glory will I not give to another. Esay 48. 11. And I will not give my glory to another. And to me it seems, that where the Heavens and Earth, and Sun, and Moon, and Stars, and all o∣ther Creatures are called upon to Praise the Lord; the meaning and intention is, to in∣vite and stir up Man to take notice of all those Creatures, and to Admire and Praise the Power, Wisdom and Goodness of God manifested in the Creation and Designations of them. Secondly, It is most reasonable that God Almighty should intend his own

Glory. For he being Infinite in all Excel∣lencies and Perfections, and Independent upon any other Being; nothing can be said or thought of him too great, and which he may not justly challenge as his Due; nay, He cannot think too highly of Himself, his other Attributes being adequate to his Understanding; so that, though his Under∣standing be Infinite, yet he understands no more than his Power can effect, because that is Infinite also. And therefore it is fit and reasonable, that he should own and accept the Creatures Acknowledgments and Ce∣lebrations of those Vertues and Perfections, which he hath not received of any other, but possesseth Eternally and Originally of himself. And indeed, (with reverence be it spoken,) what else can we imagine the ever Blessed Deity to delight and take complacency in for ever, but his own In∣finite Excellencies and Perfections, and the Manifestations and Effects of them, the Works of the Creation, and the Sacrifices of Praise and Thanks offered up by such of his Creatures as are capable of consider∣ing those Works, and discerning the Traces and Footsteps of his Power and Wisdom appearing in the Formation of them, and moreover, whose bounden Duty it is so to do. The reason why Man ought not to ad∣mire

himself, or seek his own Glory, is, because he is a dependent Creature, and hath nothing but what he hath received, and not only dependent, but imperfect; yea, weak and impotent. And yet do I not take Humility in man to consist in dis∣owning or denying any Gift or Ability that is in him, but in a just valuation of such Gifts and Endowments, yet rather thinking too meanly than too highly of them; because Humane Nature is so apt to err in running into the other extreme, to flatter it self, and to accept those Praises that are not due to it; Pride being an e∣lation of Spirit upon false Grounds, or a desire or acceptance of undue Honour. Otherwise, I do not see why a man may not admit and accept the Testimonies of others concerning any Perfection, Accom∣plishment or Skill that he is really posses∣sed of: yet can he not think himself to de∣serve any great Praise or Honour for it, because both the Power and the Habit are the Gift of God: And considering that one Vertue is counter-balanced by many Vices; and one Skill or Perfection, with much Ignorance and Infirmity.

I proceed now to select some particu∣lar Pieces of the Creation, and to consider them more distinctly. They shall be only

two. 1. The whole Body of the Earth. 2. The Body of Man.

First the Body of the Earth, and therein I shall take notice of 1. Its Figure. 2. Its Motion. 3. The Constitution of its parts.

By Earth I here understand not the Dry Land, or the Earth contradistinguished to Water, or the Earth considered as an Ele∣ment: but the whole Terraqueous Globe com∣posed of Earth and Water.

1. For the Figure, I could easily demon∣strate it to be Spherical. That the Water, which by reason of its fluidity should, one would think, compose it self to a Level, yet doth not so, but hath a Gibbose Superficies, may to the Eye be demonstrated upon the Sea. For when two Ships sailing contrary ways lose the sight one of another: first the Keel and Hull disappear, afterward the Sails, and if when upon Deck you have perfectly lost sight of all, you get up the top of the Main-mast you may descry it again. Now what should take away the sight of these Ships from each other but the gibbosity of the interjacent Water? The roundness of the Earth from North to South is demon∣strated from the appearance of Northern Stars above the Horizon, and loss of the Sou∣thern to them that travel Northward; and on the contrary the loss of the Northern and

appearance of the Southern to them that travel Southward. For were the Earth a Plain we should see exactly the fame Stars wherever we were placed on that Plain. The roundness from East to West is demonstra∣ted from Eclipses of either of the great Lu∣minaries. For why the same Eclipse, sup∣pose of the Sun, which is seen to them that live more Easterly, when the Sun is ele∣vated 6 degrees above the Horizon, should be seen to them that live one degree more Westernly when the Sun is but five degrees above the Horizon, and so lower and lower proportionably to them that live more and more Westernly, till at last it appear not at all, no accompt can be given but the globo∣sity of the Earth. For were the Earth a per∣fect Plain, the Sun would appear Eclipsed to all that live upon that Plain, if not ex∣actly in the same Elevation, yet pretty near it; but to be sure it would never appear to some, the Sun being Elevated high above the Horizon; and not at all to others. It being clear then that the Figure of the Earth is Spherical, let us consider the Conveniences of this Figure.

1. No Figure is so capacious as this, and consequently whose parts are so well com∣pacted and united, and lie so near one to an∣other for mutual strength. Now the Earth,

which is the basis of all Animals, and as some think of the whole Creation, ought to be firm, and stable, and solid, and as much as is possible secured from all Ruins and Concussions.

2. This Figure is most consonant and a∣greeable to the natural Natus or tendency of all heavy Bodies. Now the Earth being such a one, and all its parts having an equal propension or connivency to the Center, they must needs be in greatest rest, and most immoveable when they are all equi∣distant from it. Whereas were it an Angu∣lar Body, all the Angles would be vast and steep Mountains, bearing a considerable pro∣portion to the whole bulk, and therefore those parts being extremely more remote from the Center, than those about the middle of the Plains, would consequently press very strong∣ly thitherward; and unless the Earth were made of Adamant or Marble, in time the other parts would give way, till all were levelled.

3. Were the Earth an angular Body and not round, all the whole Earth would be nothing else but vast Mountains, and so incommodious for Animals to live upon. For the middle point of every side would be nearer the Center than any other, and consequently from that point which way soever one travelled would be up Hill, the

tendency of all heavy Bodies being perpen∣dicularly to the Center. Besides how much this would obstruct Commerce is easily seen. For not only the declivity of all places would render them very difficult to be travelled over, but likewise the midst of every side being lowest and nearest the Center, if there were any Rain or any Rivers, must needs be filled with a Lake of Water, there being no way to discharge it, and possibly the Water would rise so high as to overflow the whole Latus. But surely there would be much more danger of the Inundation of whole Countries than now there is: all the Waters falling upon the Earth, by reason of its decli∣vity every way, easily descending down to the common Receptacle the Sea. And these Lakes of Water being far distant one from another, there could be no Commerce be∣tween far remote Countries but by Land.

4. A Spherical Figure is most commo∣dious for dinetical motion or revolution upon its own Axis. For in that neither oan the Medium at all resist the motion of the Body, because it stands not in its way, no part coming into any space but what the precedent left, neither doth one part of the Superficies move faster than another: where∣as were it Angular, the parts about the Angles would find strong resistance from the

Air, and those parts also about the Angles would move much faster than those about the middle of the Plains, being remoter from the center than they. It remains therefore that this Figure is the most commodious for Motion.

Here I cannot but take notice of the folly and stupidity of the Epicureans, who fancied the Earth to be flat and contiguous to the Heavens on all sides, and that it descended a great way with long Roots; and that the Sun was new made every Morning, and not much bigger than it seems to the Eye, and of a flat Figure, and many other such gross Absurdities as Children among us would be ashamed of.

Secondly, I come now to speak of the Motion of the Earth. That the Earth (speaking according to Philosophical accu∣rateness) doth move both upon its own Poles, and in the Ecliptick, is now the re∣ceived Opinion of the most learned and skil∣ful Mathematicians. To prove the diur∣nal Motion of it upon its Poles, I need pro∣duce no other Arguments than, First, The vast disproportion in respect of Magnitude that is between the Earth and the Hea∣vens, and the great unlikelyhood, that such an infinite number of vast Bodies should move about so inconsiderable a spot as the Earth, which in comparison with them by

the concurrent suffrages of Mathematicians of both perswasions, is a mere point, that is, next to nothing. Secondly, The im∣mense and incredible Celerity of the Mo∣tion of the Heavenly Bodies in the ancient Hypothesis; of its Annual Motion in the Ecliptick, the Stations and Retrogradations of the superior Planets are a convincing Argument, there being a clear and facile Account thereof to be given from the mere Motion of the Earth in the Ecliptick; whereas in the Old Hypothesis no account can be given thereof, but by the unreaso∣nable. Fiction of Epicycles and contrary Mo∣tions; add hereto the great unlikelyhood of such an enormous Epicycle as Venus must describe about the Sun, not under the Sun as the old Astronomers fancied; So that whosoever doth clearly understand both Hypotheses, cannot, I perswade my self, adhere to the Old and reject the New, without doing some violence to his Facul∣ties.

Against this Opinion lie two Objections, First, That it is contrary to Sense, and the common Opinion and Belief of Mankind. Secondly, That it seemeth contrary to some Expressions in Scripture. To the first I answer, that our Senses are sometimes mi∣staken, and what appears to them is not

always in reality so as it appears. For Ex∣ample, The Sun or Moon appear no big∣ger at most, than a Cart-wheel, and of a flat figure. The Earth seems to be plain; the Heavens to cover it like a Canopy, and to be contiguous to it round about: A Fire-brand nimbly moved round, appears like a circle of Fire; and to give a parallel Instance, a Boat lying still at Anchor in a River to him that sails or rows by it, seems to move apace: and when the Clouds pass nimbly under the Moon, the Moon it self seems to move the contrary way. And there have been whole Books written in Confu∣tation of vulgar Errours. Secondly, As to the Scripture, when speaking of these things it accommodates it self to the common and received Opinions, and employs the usual Phrases and Forms of Speech, (as all Wise Men also do, though in strictness, they be of a different or contrary Opinion,) without intention of delivering any thing Doctrinally concerning these Points, or confuting the contrary: And yet by those that maintain the Opinion of the Earths motion there might a convenient Interpretation be given of such places as seem to contradict it. Howbeit, because some pious Persons may be offended at such an Opinion, as savour∣ing of Novelty, thinking it inconsistent

with Divine Revelation, I shall not positively assert it, only propose it as an Hypothesis not altogether improbable. Supposing then, that the Earth doth move, both upon its own Poles, and in the Ecliptick about the Sun, I shall shew how admirably its Situation and Motion are contrived for the conveniency of Man and other Animals: which I cannot do more fully and clearly than Dr. More hath already done in his Antidote against Atheism, whose Words therefore I shall borrow.

First, Speaking of the Parallelism of the Axis of the Earth he saith, I demand whether it be better to have the Axis of the Earth stea∣dy and perpetually parallel to it self, or to have it carelesly tumble this way and that way as it happens, or at least very variously and intri∣cately: And you cannot but answer me, it is better to have it steady and parallel. For in this lies the necessary Foundation of the Art of Navigation and Dialling. For that steady Stream of Particles, which is supposed to keep the Axis of the Earth parallel to its self, affords the Mariner both his Cynosura and his Compass. The Load-stone and the Load-star depend both upon this. The Load-stone as I could demonstrate, were it not too great a digression; and the Load-star, because that which keeps the Axis parallel to its self, makes each of the

Poles constantly respect such a point in the Heavens; as for Example, the North-pole to point almost directly to that which we call the Pole-star. And besides, Dialling could not be at all without this steadiness of the Axis. But both these Arts are plea∣sant, and one especially of mighty Impor∣tance to Mankind. For thus there is an orderly measuring of our time for Affairs at home, and an opportunity of Traffick abroad with the most remote Nations of the World, and so there is a mutual Sup∣ply of the several Commodities of all Coun∣tries, besides the enlarging our Understan∣dings by so ample Experience we get both of men and things. Wherefore if we were rationally to consult, whether the Axis of the Earth were better be held steady and parallel to it self, or left at random, we would conclude it ought to be steady, and so we find it de Facto, though the Earth move floating in the liquid Heavens. So that appealing to our own Faculties we are to affirm, that the constant Direction of the Axis of the Earth was Established by a principle of Wisdom and Counsel.

Again, there being several postures of this steady Direction of the Axis of the Earth. viz. Either perpendicular to a Plain, going through the Center of the Sun, or coinci∣dent,

or inclining, I demand which of all these Reason and Knowledge would make choice of. Not of a perpendicular Posture. For so both the pleasant Variety and great Con∣venience of Summer and Winter, Spring and Autumn would be lost, and for want of Accession of the Sun, these Parts of the Earth, which now bring forth Fruits, and are Habi∣table, would be in an incapacity of ever bringing forth any, and consequently could entertain no Inhabitants, and those Parts that the full heat of the Sun could reach, he plying them always alike without any an∣nual Recession or Intermission, would at last grow tired or exhausted, or be wholly dried up and want moisture, the Sun dis∣sipating and casting off the Clouds North∣wards and Southwards. Besides, we observe that an orderly vicissitude of things, doth much more gratifie the contemplative Pro∣perty in Man.

And now in the second place, neither would Reason make choice of a coincident Position. For if the Axis thus lay in a plain that goeth through the Center of the Sun, the Ecliptick would like a Colure or one of the Meridians, pass through the Poles of the Earth, which would put the Inhabitants of the World, into a pitiful condition. For they that escape best in

the Temperate Zone would be accloyed with long Nights very tedious, no less than Forty Days, and those that now never have their Night above Twenty Four Hours, as Fries∣land Island, the furthest parts of Russia and Norway would be deprived of the Sun, a∣bove a Hundred and Thirty Days together. Our selves in England and the rest of the same Clime would be closed up in darkness no less than a Hundred or Eighty Days: and so proportionably of the rest both in and out of the Temperate Zones. And as for Summer and Winter, though those Vi∣cissitudes would be, yet it could not but cause raging Diseases, to have the Sun stay so long, describing his little Circles so near the Poles, and lying so hot on the In∣habitants, that had been in so long extre∣mity of Darkness and Cold before.

It remains therefore, that the posture of the Axis of the Earth be inclining not per∣pendicular nor coincident to the fore-menti∣oned Plain. And verily, it is not only in∣clining, but in so fit a proportion, that there can be no fitter imagined to make it to the utmost capacity as well pleasant as habi∣table. For though the course of the Sun be curbed between the Tropicks, yet are not those parts directly subject to his perpen∣dicular Beams, either Unhabitable or ex∣tremely

Hot, as the Ancients fansied: By the Testimony of Travellers, and particu∣larly Sir Walter Ralegh, the parts under and near the Line, being as Fruitful and Plea∣sant, and fit to make a Paradise of, as any in the World. And that they are as suit∣able to the nature of Man, and as convenient to live in, appears from the Longaevity of the Natives; as for Instance, the Aethiopes called by the Ancients 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but espe∣cially the Brasilians in America, the ordi∣nary Term of whose Life is a Hundred Years, as is set down by Piso a Learned Physi∣tian of Holland, who travelled thither on purpose to augment natural Knowledge, but especially what related to Physick. And reasonable it is, that this should be so, for neither doth the Sun lie long upon them, their Day being but Twelve Hours, and their Night as long, to cool and re∣fresh them; and besides, they have fre∣quent Showers, and constant Breezes or fresh Gales of Wind from the East. Seeing then, this best posture which our Reason could make choice of, we see really Established in Nature, we cannot but acknowledge it to be the issue of Wisdom, Counsel and Providence. Moreover, a further Argument to evince this is, That though it can∣not but be acknowledged, that if the Axis

of the Earth were perpendicular to the plain of the Ecliptick, her motion would be more easie and natural, yet notwith∣standing for the Conveniencies forementi∣oned, we see it is made in an inclining posture.

If any man shall object and say, It would be more convenient for the Inhabitants of the Earth, if the Tropicks stood at a greater distance, and the Sun moved further North∣ward and Southward, for so the North and South parts would be relieved, and not ex∣posed to so extreme cold, and thereby rend∣red unhabitable as now they are.

To this I answer, That this would be more inconvenient to the Inhabitants of the Earth in general, and yet would afford the North and South parts but little more com∣fort. For then as much as the distances between the Tropicks were enlarg'd, so much would also the Artick and Antartick Cir∣cles be enlarg'd too; and so we here in England, and so on Northerly should not have that grateful and useful Succession of Day and Night, but proportionably to the Suns coming towards us, so would our days be of more than Twenty Four Hours length, and according to his recess in Winter our Nights proportionable; which how great an inconvenience it would be, is easily seen.

Whereas now the whole Latitude of Earth, which hath at any time above Twenty Four Hours Day, and Twenty Four Hours Night, is little and inconsiderable in comparison of the whole bulk, as lying near the Poles. And yet neither is that part altogether un∣useful, for in the Waters there live Fishes, which otherwhere are not obvious, so we know the chief Whale-fishing is in Green∣land: And on the Land, Bears, and Foxes, and Deer, in the most Northerly Country, that was ever yet touched, and doubtless if we shall discover further to the very North-pole, we shall find all that Tract not to be vain, useless or unoccupied.

Thirdly, The Third and Last thing I pro∣posed, was the Constitution and Consisten∣cy of the parts of the Earth. And first, Admirable it is that the Waters should be gathered together into such great Concepta∣cula, and the dry Land appear, and though we had not been assured thereof by Di∣vine Revelation, we could not in Reason, but have thought such a Division and Se∣paration, to have been the Work of Om∣nipotency and Infinite Wisdom and Good∣ness. For in this condition the Water nou∣rishes and maintains innumerable Multitudes of various kinds of Fishes: and the dry Land supports and feeds as great varieties

of Plants and Animals, which have there firm Footing and Habitation. Whereas had all been Earth, all the species of Fishes had been lost, and all those Commodities which the Water affords us; or all Water, there had been no living for Plants or Terrestri∣al Animals, or Man himself, and all the Beauty, Glory, and Variety of this inferi∣our World had been gone, nothing being to be seen, but one uniform dark Body of Water: or had all been mixt and made up of Water and Earth into one Body of Mud or Mire, as one would think, should be most natural: for why such a Separation as at present we find should be made, no account can be given, but Providence. I say, had all this Globe been Mire or Mud, then could there have been no possibility for any Animals at all to have lived, ex∣cepting some few, and those very dull and inferiour ones too. That therefore the Earth should be made thus, and not only so, but with so great variety of parts, as Moun∣tains, Plains, Vallies, Sand, Gravel, Lime, Stone, Clay, Marble, Argilla, &c. which are so delectable and pleasant, and likewise so useful and convenient for the breeding and living of various Plants and Animals; some affecting Mountains, some Plains, some Vallies, some Watery Places, some Shade,

some Sun, some Clay, some Sand, some Gravel, &c. That the Earth should be so figured as to have Mountains in the Mid-land parts, abounding with Springs of Water pouring down Streams and Rivers for the necessities and conveniencies of the Inhabitants of the lower Countries; and that the Levels and Plains should be form∣ed with so easie a declivity as to cast off the Water, and yet not render Travelling or Tillage very Difficult or Laborious. These things I say, must needs be the result of Counsel, Wisdom, and Design. Espe∣cially when (as I said before) not that way which seems more facile and obvi∣ous to Chance is chosen, but that which is more difficult and hard to be traced, when it is most convenient and proper for those nobler Ends and Designs, which were intended by its Wise Creator and Governor. Add to all this, that the whole dry Land is for the most part, covered o∣ver with a lovely Carpet of green Grass and other Herbs, of a colour, not only most grateful and agreeable, but most useful and salutary to the Eye: and this also decked and adorned with great variety of Flowers of beautiful Colours and Figures, and of most pleasant and fragrant Odours for the re∣freshment of our Spirits and our innocent Delight.

A Second particular I have made choice of, more exactly to survey and consider, is the Body of Man: wherein I shall en∣deavour to discover something of the Wis∣dom and Goodness of God. First, By making some general Observations concern∣ing the Body. Secondly, By running o∣ver and discoursing upon its principal Parts and Members.

1. Then in general I say, the Wisdom and Goodness of God appears in the erect Posture of the Body of Man, which is a Priviledge and Advantage given to Man, above other Animals. But though this be so, yet I would not have you think, that all the Particulars I shall mention, are pro∣per only to the Body of Man, divers of them agreeing to many other Creatures. It is not my Business to consider only the Prerogatives of Man above other Animals, but the Endowments and Perfections which Nature hath conferred on his Body though common to them with him. Of this erecti∣on of the Body of Man, the Ancients have taken Notice as a particular Gift and Fa∣vour of God.

Ovid. Metam. 1.

Proná{que} cùm spectent Animalia caetera terrā, Os hominum sublime dedit, coelúm{que} tueri Jussit, & erectos ad Sydera tollere vultus.

And before him, Tully in his Second Book De Nat. Deorum.

Ad hanc providentiam naturae tam dili∣gentem tám{que} solertem adjungi multa possunt, è quibus intelligatur quantae res hominibus à Deo, quám{que} eximiae tributae sunt, qui pri∣mùm eos humo excitatos, celsos & erectos constituit, ut Deorum cognitionem coelum in∣tuentes capere possent. Sunt enim è terra homines, non ut incolae at{que} habitatores, sed quasi spectatores superarum rerum at{que} coele∣stium, quarum spectaculum ad nullum aliud genus animantium pertinet.

Man being the only Creature in this sub∣lunary World, made to contemplate Heaven, it was convenient that he should have such a Figure or Situs of the parts of his Body, that he might conveniently look upwards. But to say the Truth in this respect of contempla∣ting the Heavens or looking upwards, I do not see what advantage a man hath by this erection above other Animals, the Faces of most of them being more supine than ours, which are only perpendicular to the Horizon, whereas some of theirs stand reclining. But yet two or three other Advantages we have of this Erection, which I shall here men∣tion.

First, It is more commodious for the sustain∣ing of the Head, which being full of Brains and very heavy (the Brain in Man being far larger in proportion to the Bulk of his Body, than in any other Animal) would have been very painful and wearisome to carry, if the Neck had lain parallel or inclining to the Horizon.

Secondly, This Figure is most conveni∣ent for Prospect and looking about one. A man may see further before him, which is no small advantage for avoiding Dangers, and discovering whatever he searches after.

Thirdly, The conveniency of this Site of our Bodies will more clearly appear, if we consider what a pitiful condition we had been in, if we had been constantly necessitated to stand and walk upon all Four, Man being by the make of his Body, of all Quadrupeds (for now I must compare him with them) the most unfit for that kind of incessus, as I shall shew anon. And besides that we should have wanted, at least in a great measure, the use of our Hand, that unva∣luable Instrument, without which we had wanted most of those advantages we enjoy as reasonable Creatures, as I shall more particularly demonstrate afterwards.

But it may be perchance objected by some, that Nature did not intend this Erection of the Body, but that it is superinduced and

artificial; for that Children at first creep on all Four, according to that of the Poet.

Mox Quadrupes, ritúque tulit sua membra ferarum.

Ovid.

To which I answer, that there is so great an inequality in the length of our Legs and Arms, as would make it extremely incon∣venient, if not impossible, for us to walk up∣on all Four, and set us almost upon our Heads; and therefore we see that Chil∣dren do not creep upon their Hands and Feet, but upon their Hands and Knees; so that it is plain that Nature intended us to walk as we do, and not upon all Four.

2. I argue from the Situs or position of our Faces; for had we been to walk upon all Four we had been the most prone of all Animals, our Faces being parallel to the Ho∣rizon and looking directly downwards.

3. The greatness and strength of the Mus∣cles of the Thighs and Legs above those of the Arms, is a clear indication, that they were by Nature intended for a more diffi∣cult and laborious Action, even the mov∣ing and transferring the whole Body, and that Motion to be sometimes continued for a great while together.

As for that Argument taken from the contrary flexure of the Joynts of our Arms and Legs to that of Quadrupeds; as that our Knees bend forward, whereas the same Joynt of their hind Legs bends backward; and that our Arms bend backward, where∣as the Knees of their fore Legs bend for∣ward. Although the Observation be as old as Aristotle, because I think there is a mi∣stake in it, in not comparing the same Joynts (for the first or uppermost Joynt in a Quadrupeds hind Legs bends forward as well as a Mans Knees, which answer to it being the uppermost Joynt of our Legs; and the like mutatis mutandis may be said of the Arms) I shall not insist upon it.

II. The Body of Man may thence be prov∣ed to be the effect of Wisdom, because there is nothing in it deficient, nothing superflu∣ous, nothing but hath its End and Use; so true are those Maximes we have already made use of, Natura nihil facit frustra, and Natura non abundat in superfluis, nec deficit in necessariis, no part that we can well spare. The Eye cannot say to the Hand I have no need of thee, nor the Head to the Feet I have no need of you. 1. Cor. 12. 21. that I may usurp the Apostles similitude.

The Belly cannot quarrel with the Mem∣bers, nor they with the Belly for her seem∣ing

Sloth; as they provide Meat for her, so she concocts and distributes it to them. Only it may be doubted to what use the Paps in Men should serve. I answer partly for Ornament, partly for a kind of con∣formity between the Sexes, and partly to defend and cherish the Heart; in some they contain Milk, as in a Danish Family we read of in Bartholines Anatomical Obser∣vations. However it follows not that they or any other parts of the Body are use∣less because we are ignorant.

Had we been born with a large Wen upon our Faces, or a Bavarian Poke under our Chins, or a great Bunch upon our Backs like Camels, or any the like super∣fluous excrescency, which should be not only useless but troublesome, not only stand us in no stead but also be ill favoured to behold, and burthensom to carry about, then we might have had some pretence to doubt whether an intelligent and bounti∣ful Creator had been our Architect; for had the Body been made by chance it must in all likelyhood have had many of these superfluous and unnecessary Parts.

But now seeing there is none of our Mem∣bers but hath its Place and Use, none that we could spare or conveniently live with∣out, were it but those we account Excre∣ments,

the Hair of our Heads, or the Nails on our Fingers ends; we must needs be mad or sottish if we can conceive any o∣ther than that an infinitely good and wise God was our Author and Former.

III. We may fetch an Argument of the Wisdom and Providence of God from the convenient situation and disposition of the Parts and Members of our Bodies: They are seated most conveniently for Use, for Ornament, and for mutual Assistance. First, for Use; So we see the Senses of such e∣minent Use for our well-being, situate in the Head, as Sentinels in a Watch-Tow∣er, to receive and conveigh to the Soul the impressions of external Objects. Sensus autem interpretes ac nuntii rerum in capite tanquam in arce mirificè ad usus necessarios & facti & collati sunt. Cic. de Nat. Deorum. The Eye can more easily see things at a distance, the Ear receive sounds from afar: How could the Eye have been better placed ei∣ther for Beauty and Ornament, or for the Guidance and Direction of the whole Bo∣dy. As Cicero proceeds well, Nam Oculi tanquam speculatores altissimum locum obtinent, ex quo plurima conspicientes funguntur suo munere: Et Aures quoe sonum recipere debent, qui naturâ in sublime fertur, rectè in altis corporum partibus collocatae sunt; item{que} Na∣res,

eò quò omnis odor ad superiora fertur, rectè sursum sunt. For the Eyes like Senti∣nels occupy the highest place, from whence see∣ing many things they perform their functi∣ons: And the Ears, which are made for the reception of sounds, which naturally are car∣ried upwards, are rightly placed in the up∣permost parts of the Body; also the Nostrils, because all odors ascend, are fitly situate in the superior parts. I might instance in the other Members. How could the Hands have been more conveniently placed for all sorts of Exercises and Works, and for the guard and security of the Head and Princi∣pal Parts? The Heart to dispense Life and Heat to the whole Body, viz. near the Cen∣ter, and yet because it is harder for the Blood to ascend than descend, somewhat nearer the Head. It is also observable that the Sinks of the Body are removed as far from the Nose and Eyes as may be; which Cicero takes notice of in the forementioned place. Ut in Aedificiis Architecti avertunt ab Oculis & Naribus Dominorum ea quae pro∣fluentia necessariò essent tetri aliquid habitu∣ra, sic natura res similes procul amandavit à sensibus. Secondly, For Ornament. What could have been better contrived than that those Members which are Pairs, should stand by one another in equal altitude, and

answer on each side one to another. And Thirdly, For mutual Assistance. We have before shewed how the Eye stands most con∣veniently for guiding the Hand, and the Hand for defending the Eye; and the like might be said of the other Parts, they are so situaté as to afford direction and help one to another. This will appear more clearly if we imagine any of the Members situate in contrary Places or Positions: Had a mans Arms been fitted only to bend backwards behind him, or his Legs only to move backwards; what direction could his Eyes then have afforded him in work∣ing or walking? or how could he then have fed himself? nay had one Arm been made to bend forward and the other directly backward, we had then lost half the use of them, sith they could not have assisted one the other in any Action. Take the Eyes or any other of the Organs of Sense, and see if you can find any so convenient a seat for them in the whole Body as that they now possess.

Fourthly, From the ample Provision that is made for the Defence and Security of the principal Parts: Those are, 1. The Heart; which is the Fountain of Life and Vege∣tation, Officina spirituum vitalium, principi∣um & fons caloris nativi, lucerna humidi ra∣dicalis,

and that I may speak with the Chy∣mists, ipse Sol microcosmi, the very Sun of the microcosme or little World, in which is contained that vital Flame or Heavenly Fire, which Prometheus is fabled to have stole from Jupiter: or as Aristotle phrases it, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divinum quid respondens elemento Stellarum. This for more security is situate in the Center of the Trunk of the Body, covered first with its own Membrane called Pericardium, lodg∣ed within the soft Bed of the Lungs, en∣compassed round with a double Fence, (1.) of firm Bones or Ribs to bear off blows. (2.) of thick Muscles and Skin, besides the Arms conveniently placed to fence off any violence at a distance, before it can ap∣proach to hurt it. 2. The Brain, which is the principle of all Sense and Motion, the Fountain of the Animal Spirits, the chief Seat and Palace Royal of the Soul; upon whose security depends whatever Privilege belongs to us as Sensitive or Rational Crea∣tures. This, I say, being the prime and immediate Organ of the Soul, from the right constitution whereof proceeds the quickness of Apprehension, acuteness of Wit, solidity of Judgment, method and order of Invention, strength and power of Memory; which if once weakened and disordered,

there follows nothing but Confusion and Disturbance in our Apprehensions, Thoughts and Judgments, is environed round about with such a potent Defence, that it must be amighty Force indeed that is able to injure it.

First, A Skull so hard, thick, and tough, that it is almost as easie to split a Helmet of Iron as to make a fracture in it. 2. This covered with Skin and Hair, which serve to keep it warm being naturally a very cold part, and also to quench and dissipate the force of any stroke that shall be dealt it, and retund the edge of any Weapon. 3. And yet more than all this there is still a thick and tough Membrane which hangs looser about it, and doth not so closely em∣brace it (that they call dura mater) and in case the Skull happens to be broken doth often preserve it from injury and diminuti∣on: And lastly, a thin and fine Membrane strait and closely adhering to keep it from quashing and shaking.

I might instance (3.) in the Lungs, which are so useful to us as to Life and Sense, that the vulgar think our Breath is our very Life, and that we breath out our Souls from thence. Suteable to which notion both ani∣ma and spiritus in Latine, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek are derived from words that signi∣fie

Breath and Wind: And efflare or exha∣lare animam signifies to Die. And the old Romans used to apply mouth to mouth, and receive the last gasps of their dying friends, as if their Souls had come out that way. From hence perhaps might first spring that opinion of the vehicles of Spirits; the Vul∣gar, as I hinted before, conceiving that the Breath was, if not the Soul itself, yet that wherein it was wafted and carried away. These Lungs, I say, are for their bettter secu∣rity and defence shut up in the same Ca∣vity with the Heart.

Fourthly, In the abundant provision that is made against evil Accidents and Inconve∣niencies. And the liberality of Nature as to this particular appears 1. In that she hath given many Members, which are of eminent use by pairs, as two Eyes, two Ears, two Nostrils, two Hands, two Feet, two Breasts, [mammae] two Reins: That so if by any cross or unhappy accident one should be disabled or rendred useless, the other might serve us tolerably well, whereas had a Man but one Hand, or one Eye, &c. if that were gone, all were gone, and we left in evil Case. See then and acknowledg the Be∣nignity of the Deity, who hath bestowed upon us two Hands, and two Eyes, and other the like parts not only for our Neces∣sity

but Conveniency, so long as we enjoy them: and for our Security in case any mis∣chance deprive us of one of them. 2. In that all the Vessels of the Body have many Ramifications: Which particular Branches, though they serve mainly for one Member or Muscle, yet send forth some twigs to the neighbouring Muscles; and so interchangeably the branches that serve these, send to them: So that if one Branch chance to be cut off or obstructed, its defect may in some measure be supplied by the twigs that come from the neighbouring Vessels. 3. In that she hath provided so many ways to evacuate what might be hurtful to us or breed Dis∣eases in our Bodies. If any thing oppress the Head it hath a power to free itself by Sneezing: If any thing fall into the Lungs, or if any Humor be discharged upon them, they have a faculty of clearing themselves and casting it up by Coughing: If any thing clog or burden the Stomach, it hath an a∣bility of contracting itself and throwing it up by Vomit. Besides these ways of Eva∣cuation there are Siege, Urine, Sweating hae∣morrhagies from the Nose and haemorrhoidal veins, Fluxes of Rheum. Now the reason why Nature hath provided so many ways of Evacuation is because of the different humors that are to be avoided or cast out.

When therefore there is a Secretion made of any noxious Humor, it is carried off by that Emunctory whose Pores are fitted to receive and transmit the minute parts of it; if at least this Separation be made by Per∣colation, as we will now suppose, but not assert. Yet I doubt not but the same Hu∣mor may be cast off by divers Emunctories, as is clear in Urine and Sweat which are for the main the same Humor carried off se∣veral ways.

Fifthly, From the Constancy that is ob∣served in the Number, Figure, Place, and Make of all the principal Parts; and from the Variety in the less. Man is always mend∣ing and altering his Works: But Nature ob∣serves the same tenour, because her works are so perfect that there is no place for amend∣ments; nothing that can be reprehended. The sagacious Men in so many Ages have not been able to find any flaw in these Divine∣ly contrived and formed Machins, no blot or errour in this great Volume of the World, as if any thing had been an imperfect Essay at the first, to use the Bishop of Chesters words: Nothing that can be altered for the better; nothing but if it were altered would be marred. This could not have been, had Mans Body been the work of Chance and not Counsel and Providence. Why should

there be constantly the same Parts? Why should they retain constantly the same Places? Why should they be endued with the same Shape and Figure? Nothing so contrary as Constancy and Chance. Should I see a man throw the same number a thousand times together upon but three Dice, could you perswade me that this were accidental and that there was no necessary Cause of it? How much more incredible then is it that Constancy in such a Variety, such a multi∣plicity of parts should be the result of Chance? Neither yet can these Works be the effects of Necessity or Fate, for then there would be the same Constancy observed in the smal∣ler as well as the larger Parts and Vessels; whereas there we see Nature doth ludere, as it were, sport itself, the minute Ramifi∣cations of all the Vessels, Veins, Arteries, and Nerves infinitely varying in individuals of the same Species, so that they are not in any two alike.

Sixthly, The great Wisdom of the Di∣vine Creator appears in that there is Plea∣sure annexed to those Actions that are ne∣cessary for the Support and Preservation of the individuum, and the Continuation and Propagation of the species; and not only so, but Pain to the neglect or forbearance of them. For the support of the Person

it hath annexed Pleasure to Eating and Drinking: Which else out of Laziness or multiplicity of Business a man would be apt to neglect, or sometime forget. Indeed to be obliged to chew and swallow meat dai∣ly for two hours space, and to find no Re∣lish nor Pleasure in it, would be one of the most burthensome and ungrateful tasks of a mans whole Life. But because this Acti∣on is absolutely necessary, for abundant se∣curity Nature hath inserted in us a painful sense of Hunger to put us in mind of it, and to reward our performance hath ad∣joined Pleasure to it. And as for the con∣tinuation of Kind, I need not tell you that the Enjoyments which attend those A∣ctions are the highest Gratifications of Sense.

Seventhly, The wonderful Art and Provi∣dence of the contriver and former of our Bodies appears in the multitude of intenti∣ons he must have in the Formation of the several Parts, or the qualifications they re∣quire to fit them for their several Uses. * 1.15 Galen in his Book de formatione faetus,

takes notice that there are in a humane Body above 600. several Muscles, and there are at least ten several Intentions or due Qua∣lifications to be observed in each of these; proper Figure, just Magnitude, right Dis∣position

of its several Ends, upper and lower, Position of the whole, the inserti∣on of its proper Nerves, Veins, and Ar∣teries, which are each of them to be du∣ly placed; so that about the Muscles a∣lone no less than 6000 several ends or aims are to be attended to. The Bones are reckoned to be 284. The distinct Scopes or Intentions in each of these are above 40, in all about 100000. And thus is it in some proportion with all the other parts, the Skin, Ligaments, Vessels, Glandules, Humors: But more especially with the several Members of the Body, which do in regard of the great variety and multitude of those several Intentions required to them, very much exceed the homogeneous Parts. And the failing in a∣ny one of these would cause Irregularity in the Body, and in many of them such as would be very notorious.

Now to ima∣gine that such a Machine composed of so many Parts, to the right Form, Order and Motion whereof such an infinite number of Intentions are required, could be made without the Contrivance of some wise A∣gent, must needs be irrational in the high∣est degree.

Eighthly, Some fetch an Argument of Pro∣vidence from the variety of Lineaments in the Faces of Men, which is such, that there are not two Faces in the World absolute∣ly alike; which is somewhat strange, since all the Parts are in Specie the same. Were Nature a blind Architect, I see not but the Faces of some Men might be as like as Eggs laid by the same Hen, or Bullets cast in the same Mould, or drops of Water out of the same Bucket. This particular I find taken notice of by Pliny in his 7. Book, Cap. 1. in these Words, Jam in facie vultuque nost∣ro, cum sint decem aut paulò plura membra, nullas duas in tot millibus hominum indis∣cretas effigies existere, quod Ars nulla in pau∣cis numero praestet affectando; to which a∣mong other things he thus prefaces, Natu∣rae verò rerum vis atque majestas in omnibus momentis fide caret.

Though this at first may seem to be a Matter of small moment, yet if duly con∣sidered, it will appear to be of mighty im∣portance in all Human Affairs: For should there be an undiscernable similitude between divers Men, what Confusion and Disturb∣ance would necessarily follow? what Uncer∣tainty in all Sales and Conveyances, in all Bargains and Contracts? what Frauds and Cheats and suborning of Witnesses? what

a Subversion of all Trade and Commerce? what hazard in all judicial Proceedings? in all Assaults and Batteries, in all Murthers and Assassinations, in Thefts and Robberies, what Security would there be to Malefa∣ctors? who could swear that such and such were the Persons that committed the Facts, though they saw them never so clearly? Many other inconveniences might be in∣stanced in: So that we see this is no con∣temptible Argument of the Wisdom and Goodness of God.

I have done with my general Observa∣tions. I proceed now more accurately and minutely to consider some particular Parts or Members of the Body; and First the Head, because it was to contain a large Brain made of the most capacious Figure, as near as could be to a Spherical; upon this grows the Hair, which though it be esteemed an Excrement, is of great use (as I shewed before) to cherish and keep warm the Brain, and to quench the force of any stroke that might otherwise endanger the Skull. It serves also to disburthen the Brain of a great deal of superfluous moisture, where∣with it abounds; and for a graceful Orna∣ment to the Face.

Secondly, Another Member which I shall more particularly treat of, is the Eye, a part

so artificially composed, and commodiously situate, as nothing can be contrived better for Use, Ornament or Security; nothing to advantage added thereto or altered therein. Of the Beauty of the Eye I shall say little, leaving that to Poets and Orators; that it is a very pleasant and lovely Object to be∣hold, if we consider the Figure, Colors and Splendor of it, is the least that I can say. The Soul as it is more immediately and strongly moved and affected by this part than any other; so doth it manifest all its Pas∣sions and Perturbations by this. As the Eyes are the Windows to let in the Species of all exterior Objects into the dark Cels of the Brain, for the information of the Soul; so are they flaming Torches to reveal to those abroad how the Soul within is moved or affected. These Repre sentations made by the impressions of ex∣ternal Objects upon the Eye are the most clear, lively and distinct of any others. Now to this use and purpose of informing us what is abroad round about us in this aspectable World, we shall find the Stru∣cture and Mechanism of the Eye, and every Part thereof so well fitted and adapted, as not the least Curiosity can be added. For first of all, all the Humors and Tunicles are purely transparent, to let in the Light and

Colors unfolded and unsophisticated by any inward Tincture. It is usually said by the Peripateticks, that the Crystalline Humor of the Eye (which they ineptly fansied to be the immediate Organ of Vision wherein all the Species of external Objects were ter∣minated) is without all Color, because its office was to discern all Colors, or at least to receive the Species of several Co∣lors, and convey them to the common Sense. Now if itself had been coloured, it would have transmitted all visible Objects tinctu∣red with the same Color; as we see what∣ever is beheld through a coloured Glass appears of the same Color with the Glass, and to those that have the Jaundice or the like Suffusion of Eyes, Objects appear of that same Color wherewith their Eyes are infected. This they say is in a great mea∣sure true, although they are much mistaken about the Organ and manner of Vision, and the Uses of the Humors and Membranes of the Eye. Two Reasons therefore may be assigned why all the Membranes and Hu∣mors of the Eye are perfectly pellucid and void of Color. First, for the Clearness. Se∣condly, for the Distinctness of Vision.

I. The Clearness. For had the Tunicles and Humors of the Eye, all or any of them been colorate, many of the Rays proceed∣ing

from the visible Object would have been stopt and suffocated before they could come to the bottom of the Eye, where the for∣mal Organ of Vision is situate. For it is a most certain Rule, how much any Body hath of Colour, so much hath it of Opaci∣ty, and by so much the more unfit is it to transmit the Species. 2. For the Distinctness of Vision. For, as I said before and the Peripateticks observe well, were the Hu∣mours of the Eye tinctured with any colour, they would refund that colour upon the Object, and so it would not be represented to the Soul as in itself it is. So we see that through a coloured Glass things appear as well more dim and obscure, as tinctured with the colour thereof.

Secondly, The parts of the Eye are made convex, and especially the Crystalline Hu∣mour, which is of a lenticular Figure, con∣vex on both sides, that by the Refractions there made there might be a direction of many Rays coming from one point in the Object, viz. as many as the Pupil can receive, to one point answerable in the bottom of the Eye; without which the Sense would be very obscure and also confused. There would be as much difference in the Clear∣ness and Distinction of Vision, where the out∣ward surface of the tunica cornea plain, and

the Crystalline Humor removed; as between the Picture received on a white paper in a dark room through an open or empty hole, and the same received through a hole fur∣nished with an exactly polished lenticular Crystal; which how great it is any one that hath but seen this Experiment made, knows well enough. Indeed this Experi∣ment doth very much explain the manner of Vision; the hole answering to the Pu∣pil of the Eye, the Crystalline Humour to the lenticular Glass, the dark Room to the cavity containing the vitreous Humour, and the white Paper to the tunica retina.

Thirdly, The Uveous Coat or Iris of the Eye hath a musculous Power, and can dilate and contract that round hole in it, called the Pupil or Sight of the Eye. It contracts it for the excluding superfluous Light, and preserving the Eye from being injured by too vehement and lucid an Object, and again dilate it for the apprehending Objects more remote, or placed in a fainter light; tam miro artificio (saith Scheiner) quàm munifica naturae largitate. If any one desires to make experiment of these particulars, he may, following Scheiner and Des Cartes their di∣rections, take a Child, and setting a Can∣dle before him bid him look upon it: And he shall observe his Pupil to contract itself

very much, to exclude the light, with the Brightness whereof it would otherwise be dazled and offended; as we are when after we have been some time in the dark a bright Light is suddenly brought in and set before us, till the Pupils of our Eyes have gradu∣ally contracted themselves: Let the Candle be withdrawn, or removed aside, he shall observe the Childs pupil by degrees to di∣late itself. Or let him take a Bead or the like Object, and holding it near the Eye, command the Child to look at it, the Pu∣pil will contract much when the Object is near; but let it be withdrawn to a greater distance in the same light, and he shall ob∣serve the pupil to be much enlarged.

Fourthly, The Uveous Coat, and also the inside of the choroides are blackened like the Walls of a Tennis Court, that the Rays may be there suffocated and suppres∣sed, and not reflected backwards to con∣found the Sight: And if any be by the re∣tiform Coat reflected, they are soon choak∣ed in the black inside of the Uvea. Whereas were they reflected to and fro, there could be no distinct Vision; as we see the light admit∣ed into the dark Room we even now spake of, obliterates the species which before were seen upon the white Cloth or Paper.

Fifthly, Because the Rays from a nearer and from a more remote Object do not meet just in the same distance behind the Cry∣stalline Humour (as may easily be observed in lenticular Glasses, where the point of con∣course of the Rays from a nearer Object is at a greater distance behind the Glass, and from a further at a lesser) therefore the ci∣liary processes, or rather the ligaments ob∣served in the inside of the Sclerotick Tuni∣cle of the Eye, by a late ingenious Anato∣mist, do serve instead of a Muscle, by their contraction to alter the figure of the Eye, and make it broader, and consequently draw the Retine nearer to the Crystalline Humour, and by their relaxation suffer it to return to its natural distance according to the exigency of the Object, in respect of distance or propin∣quity: And besides possibly the ciliary pro∣cesses may by their constriction or relaxation, render the Crystalline itself more gibbose or plain; and with the help of the Muscles a little alter the figure of the whole Eye, for the same reason. To what I have said might be added, that the retiform tunicle is whitish, for the better and more true Recepti∣on of the Species of things. That there being a distance necessarily required for the collection of the Rays received by the Pu∣pil, viz. those that proceed from one point

of the Object to one point again in the bot∣tom of the Eye, the Retine must needs be set at a distance from the Crystalline Hu∣mour: And therefore Nature hath provided a large Room, and filled it with the pellu∣cid vitreous Humour most fit for that pur∣pose.

I must not omit a notable Observation concerning the place of the insertion of the optick Nerve into the bulb of the Eye, and the reason of it; which I owe to that Learn∣ed Mathematician Peter Herigon, Nervus Opticus (saith he in his Optica) ad latus po∣nitur, ne pars imaginis in ejus foramen inci∣dens picturâ careat. The Optick Nerve is not situate directly behind the Eye, but on one side, lest that part of the image that falls upon the hole of the Optick Nerve, should want its picture. This I do not conceive to be the true reason of this Situation; for even now as it is situate, that part of the Ob∣ject whose rays fall upon the center or hole of the Optick Nerve, wants its picture, as we find by experience; that part not being seen by us, though we heed it not. But the reason is, because if the Optick Axis should fall upon this Center (as it would do were the Nerve seated just behind the Eye) this great Inconvenience would follow, that the middle point of every Ob∣ject

we viewed would be invisible, or there would a dark spot appear in the midst of it. Thus we see the admirable Wisdom of Nature in thus placing the Optick Nerve in respect of the Eye; which he that did not consider or understand would be apt to think more inconveniently situate for Vi∣sion, than if it had been right behind.

Another thing also concerning Vision is most remarkable, that though there be a decussation of the rays in the Pupil of the Eye, and so the image of the Object in the Retina or bottom of the Eye be inverted, yet doth not the Object appear inverted, but in its right or natural posture: The rea∣son whereof is because the visual Rays coming in streight lines, by those points of the Sensory or Retina which they touch, affect the common Sense or Soul according to their direction; that is, signifie to it that those several parts of the Object from whence they proceed lie in streight lines (point for point) drawn through the Pupil to the several points of the Sensory where they ter∣minate, and which they press upon. Where∣upon the Soul must needs conceive the Ob∣ject, not in an inverted but a right posture. And that the Nerves are naturally made not only to inform the Soul of external Ob∣jects which press upon them, but also of

the situation of such Objects, is clear, be∣cause if the Eyes be distorted, the Object, will we nill we, will appear double. So if the fore and middle Fingers be cross'd, and a round Body put between them and moved, it will seem to be two; the reason is, be∣cause in that posture of the Fingers the Bo∣dy touches the outsides of them, which in their natural site are distant one from ano∣ther, and their Nerves made to signifie to the Soul Bodies separate and distant in like manner, two Fingers lying between them. And though our reason by the help of our Sight corrects this errour, yet cannot we but fansie it to be so.

Neither is the aqueous Humor, as some may supinely imagine, altogether useless or unprofitable as to Vision, because by its help the uvea tunica is sustained, which else would fall flat upon the Crystalline Hu∣mor; and fluid it must be, to give way to the contraction and dilatation of the Uveous: And because the outermost Coat of the Eye might chance to be wounded or pricked, and this Humor being fluid let out, there∣fore Nature hath made Provision speedily to repair it again in such a Case.

Moreover it is remarkable that the cor∣nea tunica, [horny or pellucid Coat of the Eye] doth not lie in the same superficies

with the White of the Eye, but riseth up as it were a Hillock above its convexity, and is of an Hyperbolical or Parabolical Fi∣gure: So that though the Eye seems to be perfectly round, in reality it is not so, but the Iris thereof is protuberant above the White; and the Reason is because that if the cornea tunica or Crystalline Humor had been concentrical to the Sclerodes, the Eye could not have admitted a whole Hemi∣sphere at one view, & sic Animalis incolu∣mitati in multis rebus minùs cautum esset, as Scheiner well. In many things there had not been sufficient caution or care taken for the Animals safety.

And now (that I may use the Words of a late * Author of our own) the Eye is already so perfect, that I believe the rea∣son * 1.16 of a Man would easily have rested here, and admired at his own contrivance. For he being able to move his whole Body up∣ward and downward and on every side, might have unawares thought himself suffi∣ciently well provided for; but Nature hath added Muscles also to the Eyes, that no perfection might be wanting: For we have often occasson to move our Eyes, our Head being unmoved, as in reading and viewing more particularly any Object set before us, by transferring the axes of our Eyes all o∣ver

it: And that this may be done with the more Ease and Accuracy, she hath fur∣nished this Organ with no less than Six Muscles, to move it upward, downward, to the Right and Left, obliquely and round about.

I shall now consider what Provision is made for the Defence and Security of this most excellent and useful Part.

First the Eyes are sunk in a convenient Valley, latent utiliter, and are encompassed round with eminent Parts, as with a Ram∣part, & excelsis undique partibus sepiuntur, * 1.17 Cic. so are defended from the strokes of any flat or broad Bodies. Above stand the Eye-Brows to keep off any thing from run∣ning down upon them, as drops of Sweat from the Forehead, or Dust, or the like. Superiora superciliis obducta sudorem à capite & fronte defluentem repellunt. Cic. Then follow the Eye-lids, which fence them from any sudden and lesser stripes. These also round the edges are fortified with stiff bristles, as it were Pallisadoes, against the incursions of importunate Animals, serving partly as a Fan to strike away Flyes or Gnats, or a∣ny other troublesome Insect; and partly to keep off superfluous light, Munitae{que} sunt palpebrae tanquam vallo pilorum, quibus & a∣pertis oculis siquid incideret repelleretur. I∣dem

ibid. And because it was necessary that Man and other Animals should sleep, which could not be so well done if the light came in by the Windows of the Eyes, therefore hath Nature provided these curtains to be then drawn to keep it out. And because the outward coat of the Eye ought to be pellucid to transmit the light, which if the Eyes should always stand open, would be apt to grow dry and shrink, and lose their diaphaneity, therefore are the Eylids so con∣trived as often to wink, that so they may as it were glaze and varnish them over with the moisture they contain, and withal wipe off whatever dust or filth may stick to them: And this, lest they should hinder the sight, they do with the greatest celerity. Cicero hath taken notice that they are made very soft, lest they should hurt the Sight. Mol∣lissimae tactu nè laederent aciem, aptissimè factae & ad claudendas pupillas ne quid incideret, & ad aperiendas, id{que} providit ut identidem fieri posset maxima cum celeritate.

Secondly, If we consider the Bulb or Ball of the Eye, the exteriour Membrane or Coat thereof is made thick, tough, and strong, that it is a very hard matter to make a rup∣ture in it, and besides so slippery that it e∣ludes the force of any stroke, to which also its globular Figure gives it a very great advantage.

Lastly, Because for the guidance and di∣rection of the Body in Walking and any Ex∣ercise, it is necessary the Eye should be un∣covered, and exposed to the Air at all times and in all Weathers, therefore the most wise Author of Nature hath provided for it a hot bed of Fat which fills up the interstices of the Muscles; and besides made it more patient and less sensible of cold than our o∣ther parts; and though I cannot say with Cicero absolutely free from danger or harm by that Enemy, yet least obnoxious to the injuries thereof of any part, and not at all, unless it be immoderate and extreme.

To all this I might add the convenience of the situation of the Eye in respect of its proximity to the Brain, the seat of Appre∣hension and Common Sense: Whereas had they been further removed, the Optic Nerves had been liable to many more dangers and inconveniencies than now they are.

Seeing then the Eye is composed of so great variety of Parts all conspiring to the Use of Vision, whereof some are absolutely necessary, others very useful and conveni∣ent, none idle or superfluous, and which is re∣markable, many of them of a different figure and consistency from any others in the Bo∣dy besides, as being transparent, which it was absolutely necessary they should be, to trans∣mit

the Rays of Light; Who can but be∣lieve that this Organ was designed and made purposely for the Use for which it serves?

Neither is it to be esteemed any Defect or Imperfection in the Eyes of Man that they want the seventh Muscle, or the nicta∣ting Membrane, which the Eyes of many o∣ther Animals are furnished withal; for though they be very useful, and in a man∣ner necessary to them, considering their man∣ner of living, yet are they not so to Man. To such Beasts as feed upon Grass and o∣ther Herbs, and therefore are forced to hold their Eyes long in a hanging posture, and to look downwards for the chusing and ga∣thering of their Food, the seventh or sus∣pensory Muscle is very useful, to enable them to do so without much pain or wea∣riness; yet to Man, who doth not, nor hath any occasion, indeed cannot hold his Head or look long downwards, it would be use∣less and superfluous. As for the nictating Membrane or Periophthalmium, which all Birds, and I think most Quadrupeds are fur∣nished with, I have been long in doubt what the use of it might be; and have sometimes thought it was for the more a∣bundant defence and security of the Eye; but then I was puzzled to give any tolera∣ble account why Nature should be more so∣licitous

for the preservation of the Eyes of Brutes than Men, and in this respect also be a Stepmother to the most noble Crea∣ture.

But the Hon^ble Author formerly mention∣ed, * 1.18 gives a probable account why Frogs and Birds are furnished with such a Membrane. Frogs, because being Amphibious Animals, designed to pass their lives in watery places, which for the most part abound with Sedges, and other Plants endowed with sharp edges or points; and the progressive Motion of this Animal being to be made not by Walking, but by Leaping, if his Eyes were not pro∣vided of such a sheath, he must either shut them, and so leap blindly and by consequence dangerously, or by leaving them open run a venture to have the Cornea cut, prickt, or otherwise offended by the edges or points of the Plants, or what may fall from them upon the Animals Eye: Whereas this Mem∣brane (being something transparent as well as strong) is like a kind of Spectacle that covers the Eye without taking away the Sight. Birds are likewise furnished with it, because being destinated to fly among the Branches of Trees and Bushes, their Prickles, Twigs, Leaves or other Parts would be apt other∣wise to wound or offend their Eyes. But yet still we are to seek why it is given

to other Quadrupeds, whose Eyes are in no such danger.

Thirdly, The Ear another Organ of Sence, how admirably is it contrived for the re∣ceiving and conveying of Sounds? First, there is the outward Ear or Auricula, made hollow and contracted by degrees to draw the Sound inward, to take in as much as may be of it, as we use a Funnel to pour Liquor into any Vessel. And therefore if the Auricula be cut clear off, the Hearing is much impaired, and almost quite marred, as hath been by experience found. From the Auricula is extended a small long, round hole inward into the Head, to intend the Motion and so augment the force of the Sound, as we see in a shooting Trunk, the longer it is to a certain limit, the swifter and more forcibly the Air passes in it, and drives the Pellet. At the end of this hole is a Membrane, fastned to a round bony Limb, and stretched like the head of a Drum, and therefore by Anatomists called also Tympa∣num, to receive the impulse of the Sound, and to vibrate or quaver according to its reciprocal Motions or Vibrations; the small Ear-bones being at the end fastned to the Tympanum, and furnished with a Muscle serve for the tension of that Membrane, or the relaxation of it according to the exigency

of the Animal, it being stretch'd to the utmost when it would hearken diligently to a low∣er or more distant Sound. Behind the Drum are several Vaults and anfractuose Cavities in the Ear-Bone, filled only with what Na∣turalists call the implanted Air; so to in∣tend the least sound imaginable, that the Sense might be affected with it; as we see in subterraneous Caves and Vaults how the Sound is redoubled, and what a great re∣port it makes however moderate it be: And because it was for the behoof of the Ani∣mal, that upon any sudden Accident it might be awakened out of its sleep, therefore were there no Shuts or Stopples made for the Ears, that so any loud or sharp Noise might awaken it, as also a soft and gentle Voice or Murmur provoke it to sleep. Now the Ears for the benefit and conveniences of the Animal, being always to stand open, be∣cause there was some danger that Insects might creep in thereat, and eating their way through the tympanum harbour in the Cavities behind it; therefore hath Nature loricated or plaistered over the sides of the forementioned Hole with Ear-wax, to stop and entangle any Insects that should attempt to creep in there. But I must confess my self not sufficiently to understand the na∣ture of Sounds to give a full and satisfacto∣ry

account of the Structure and Uses of all the parts of the Ear.

Fourthly, The next part I shall take no∣tice of shall be the Teeth, concerning which I find Seven Observations in the honorable Mr. Boyls Treatise of Final Causes, which I shall briefly recapitulate, and add one or two more.

I. That the Teeth alone among the Bones con∣tinue to grow in length during a mans whole Life, as appears by the unsightly length of one Tooth when its opposite happens to fall or be pulled out; which was most providently design'd to repair the wast that is daily made of them by the frequent At∣tritions in Mastication. Here by the by I might advise men to be careful how they attempt to cure this blemish by filing or cutting off the head of such an overgrown Tooth, lest that befal them which happen∣ed to a certain Nun in Padua, who upon cutting off a Tooth in that manner was pre∣sently convulsed and fell into an Epilepssie, as Bartholine in his Anatomy reports.

II. That that part of the Teeth which is extant above the Gums is naked and not invested with that sensible Membrane called Periosteum, wherewith the other Bones are covered.

III. That the Teeth are of a closer and harder substance than the rest of the Bones, for the more easie breaking and comminu∣tion of the more solid Aliments, and that they might be more durable and not so soon worn down by grinding the food.

IV. That for the nourishing and cherish∣ing these so necessary Bones, the All wise Author of things has admirably contrived an unseen Cavity in each side of the Jaw-bone, in which greater channel are lodged an Artery, a Vein and a Nerve, which through lesser Cavities, as it were through Gutters, send their twigs to each particular Tooth.

V. Because Infants were for a considera∣ble time to feed upon Milk, which needs no chewing, and lest Teeth should hurt the tender Nipples of the Nurse, Nature hath deferred the production of them for many Months in a humane foetus, whereas those of divers other Animals, which are reduced to seek betimes food that needs Mastication, are born with them.

VI. The different Figure and Shape of the Teeth is remarkable, That the Foreteeth should be formed broad and with a thin and sharp edge like Chizzels, to cut off and take away a morsel from any solid Food, called therefore incisores. The next, one on each side stronger and deeper rooted, and

more pointed, called therefore Canini, in English Eye-Teeth, to tear the more tough and resisting sort of Aliments. The rest called Jaw Teeth or Grinders, in Latin Mo∣lares, are made flat and broad atop and with∣al somwhat uneven and rugged, that by their knobs and little cavities they may the better retain, grind and commix the Aliments.

VII. Because the operations to be per∣formed by the Teeth oftentimes require a considerable firmness and strength, partly in the Teeth themselves, partly in the instru∣ments which move the lower Jaw, which alone is moveable, Nature hath provided this with strong Muscles, to make it bear forci∣bly against the upper Jaw. And thus not only placed each Tooth in a distinct Cavi∣ty of the Jaw-bone, as it were in a close, strong and deep socket, but has furnished the several sorts of Teeth with Hold-fasts sui∣table to the stress that by reason of their different Offices they are to be put to. And therefore whereas the Cutters and Eye-teeth have usually but one Root; (which in these last named is wont to be very long) the Grinders that are employed to crack Nuts, Stones of Fruit, Bones, or other hard Bo∣dies, are furnished with three Roots, and in the upper Jaw often with four, because these are pendulous, and the substance of the Jaw somewhat softer.

VIII. The situation of the Teeth is most convenient, viz. the Molares or Grinders be∣hind, nearest the Center of Motion, because there is a greater strength or force required to chew the meat, than to bite a piece; and the Cutters before, that they may be ready to cut off a morsel from any solid Food, to be transmitted to the Grinders.

IX. It is remarkable that the Jaw in Men and such Animals as are furnished with Grin∣ders, hath an oblique or transverse Motion, which is necessary for chewing and com∣minution of the Meat; which it is observed not to have in those Animals that want the Molares.

Now if (as Gallen saith) he that shall marshal a Company but of 32 Men in due order, is commended for a skilful and in∣dustrious Person, shall we not admire Na∣ture which hath so skilfully ranked and dis∣posed this Quire of our Teeth?

Fifthly, The Tongue is no less admirable for the contexture and manifold Uses of it. First, it is the Organ of Tasting; for being of a spungy substance the small Particles of our Meat and Drink being mingled with the Saliva, easily insinuate themselves into the Pores of it, and so do either gratefully affect it, or harshly grate upon it, accord∣ingly as they are figured and moved; and

hereby we discern what is convenient or in∣convenient for our nourishment. It helps us likewise in the chewing and swallowing of our Meat: and Lastly, It is the main Instrument of Speaking, a quality so pecu∣liar to Man, that no Beast could ever attain to it. And although Birds have been taught to form some Words, yet they have been but a few, and those learn'd with great dif∣ficulty; but what is the chief, the Birds understand not the meaning of them, nor use them as Signs of Things or their own Conceptions of them; though they may use them as Expressions of their Passions: As Parrots having been used to be fed at the prolation of certain Words, may afterwards when they are hungry pronounce the same. For this Des Cartes makes his main Argu∣ment to prove that Brutes have no Cogita∣tion, because the highest of them could never be brought to signifie their Thoughts or Conceptions by any artificial Signs, either Words, or Gestures, (which, if they had any, they would in all likelyhood be for∣ward enough to do) whereas all Men, both Fools and Mutes, make use of Words or other Signs to express their Thoughts, about any Subjects that present themselves; which Signs also have no reference to any of their Passions. Whereas the Signs that Brute

Animals may be taught to use are no other than such as are the motions of some of their Passions, Fear, Hope, Joy, &c. Hence some of the Jewish Rabbins did not so absurdly define a Man Animal loquens, a speaking Creature. Having had occasion just now to mention the Saliva or Spittle, I am put in mind of the eminent use of this Humor, which is commonly taken for an Excrement. Because a great part of our Food is dry; therefore Nature hath provided several glan∣dules to separate this juice from the Blood, and no less than four Channels to convey it into the Mouth, which are of late inven∣tion and called by Anatomists▪ Ductus Sali∣vales, through which the Saliva destilling continually, serves well to macerate and tem∣per our meat, and make it fit to be chewed and swallowed. If a copious Moisture did not by these Conduit-pipes incessantly flow down into the Mouths of Horses and Kine, how were it possible they should for a long time together grind and swallow such dry meat as Hay and Straw? Moreover it may be useful not only in the Mouth but in the Stomach too, to promote Concoction.

Sixthly, To the Mouth succeeds the Wind∣pipe, no less wonderful in its Conformation. For because continual Respiration is necessa∣ry for the support of our Lives, it is made

with annulary Cartilages to keep it constantly open, and that the sides of it may not flag and fall together. And lest when we swal∣low, our meat or drink should fall in there and obstruct it, it hath a strong shut or Valve called Epiglottis, to cover it close, and stop it when we swallow: and for the more convenient bending of our Necks, it is not made of one entire continued Cartilage, but of many annular ones joined together by strong Membranes, which Membranes are muscular, compounded of streight and circu∣lar Fibres for the more effectual contraction of the Windpipe in any strong or violent Expi∣ration or Coughing. And lest the Asperity or hardness of these Cartilages should hurt the Oesophagus or Gullet, which is tender and of a Skinny Substance, or hinder the swallowing of our Meat, therefore these annulary Gristles are not made round, or entire Circles, but where the Gullet touches the Windpipe, there to fill up the Circle is only a soft Membrane, which may easily give way to the Dilata∣tion of the Gullet. And to demonstrate that this was designedly done for this End and Use, so soon as the Windpipe enters the Lungs, its Cartilages are no longer defi∣cient, but perfect Circles or Rings, because there was no necessity they should be so, but it was more convenient they should be

entire. L••••••ly, for the various modulation of the Voice, the upper end of the Wind∣pipe is endued with several Cartilages and Muscles, to contract or dilate it as we would have our Voice Flat or Sharp; and more∣over the whole is continually moistened with a glutinous Humor issuing out of the small Glandules that are upon its inner Coat, to fence it against the sharp Air received in, or Breath forced out; yet is it of quick and tender Sense, that it may be easily provo∣ked to cast out by coughing, whatever may fall into it from without, or be discharged into it from within.

Seventhly, The Heart which hath been always esteemed, and really is, one of the principal Parts of the Body, the primum vivens, & ultimum moriens, by its uncessant Motion distributing the Blood, the Vehi∣cle of Life, and with it the Vital Heat and Spirits, throughout the whole Body, where∣by it doth continually irrigate, nourish and keep hot and supple all the Members. Is it not admirable that from this Fountain of Life and Heat there should be Channels and Conduit-pipes, to every, even the least and most remote Part of the Body; just as if from one Waterhouse there should be Pipes conveying the Water to every House in a Town, and to every Room in each House;

or from one Fountain in a Garden there should be little Channels or Dikes cut to every Bed, and every Plant growing there∣in, as we have seen more than once done beyond the Seas. I confess the Heart seems not to be designed to so noble an Use as is generally believed, that is to be the Foun¦tain or Conservatory of the vital Flame, and to inspire the Blood therewith; (for the Lungs serve rather for the accension or maintaining that Flame, the Blood receiving there from the Air those Particles which are one Part of the Pabulum or Fewel thereof, and so impregnated running back to the Heart) but to serve as a Machine to receive the Blood from the Veins, and to force it out by the Arteries through the whole Bo∣dy, as a Syringe doth any Liquor, though not by the same Artifice: And yet this is no ignoble Use, the continuance of the Cir∣culation of the Blood being indispensibly necessary for the quickening and enlivening of all the Members of the Body, and sup∣plying of Matter to the Brain, for the pre∣paration of the Animal Spirits, the Instru∣ments of all Sense and Motion. Now for this use of receiving and pumping out of the Blood, the Heart is admirably contri∣ved. For First being a Muscular Part, the Sides of it are composed of two orders of Fi∣bres

running circularly or spirally from Base to Tip, contrarily one to the other, and so being drawn or contracted contrary ways do violently constringe and straiten the Ven∣tricles, and strongly force out the Blood, as we have formerly intimated. Then the Vessels we call Arteries, which carry from the Heart to the several Parts, have Valves which open outwards like Trap-doors, and give the Blood a free passage out of the Heart, but will not suffer it to return back again thither, and the Veins, which bring it back from the several Members to the Heart, have Valves or Trap-doors which open in∣wards, so as to give way to the Blood to run into the Heart, but prevent it from running back again that way. Besides the Ar∣teries consist of a quandruple Coat, the Third of which is made up of annular or orbicu∣lar carneous Fibres to a good thickness and is of a Muscular Nature, after every Pulse of the Heart serving to contract the Vessel successively with incredible celerity, so by a kind of peristaltick Motion impelling the Blood onwards to the capillary Extremities, and through the Muscles, with great force and swiftness. So the Pulse of the Arteries is not only caused by the pulsation of the Heart, driving the Blood through them in manner of a Wave or Flush, as Des Cartes

and others would have it; but by the Coats of the Arteries themselves, which the expe∣riments of a certain * 1.19 Lovain Physitian, (the first whereof is Galens,) do in my opinion make good against him. First, saith he, if you slit the Artery and thrust into it a Pipe, so big as to fill the Cavity of it, and cast a strait ligature upon that part of the Arte∣ry containing the Pipe, and so bind it fast to the Pipe; notwithstanding the Blood hath free passage through the Pipe, yet will not the Artery beat below the ligature; but do but take off the ligature, it will commence again to beat immediately. But because one might be ready to reply to this Expe∣riment, that the reason why when bound it did not beat, was because the current of the Blood being straitned by the Pipe, when beneath the Pipe it came to have more li∣berty, was not sufficient to stretch the Coats of the Artery, and so cause a Pulse, but when the ligature was taken off, it might flow between the enclosed tube and the Coat of the Artery; therefore he adds another, which clearly evinces that this could not be the reason, but that it is something flow∣ing down the Coats of the Artery that causes the Pulse, that is, If you straiten the Ar∣tery never so much, provided the sides of it do not quite meet, and stop all pas∣sage

of the Blood, the Vessel will notwith∣standing continue still to beat below or be∣yond the Coarctation. So we see some Physitians both Ancient (as Galen,) and Mo∣dern were of opinion that the Pulse of the Arteries was owing to their Coats; though the first that I know of who observed the third Coat of an Artery to be a muscular Body, composed of annulary Fibres, was Dr. Willis. The mention of the peristaltick Motion puts me in mind of an ocular De∣monstration of it in the Gullet of Kine when they chew the Cud, which I have often be∣held with pleasure. For after they have swallowed one morsel, if you look stedfastly upon their Throat, you will soon see another ascend, and run pretty swiftly all along the Throat up to the Mouth, which it could not do unless it were impelled by the suc∣cessive contraction or peristaltick Motion of the Gullet, continually following it. And it is remarkable that these ruminant Crea∣tures have a power by the imperium of their wills of directing this peristaltick Motion up∣wards or downwards. I shall add no more concerning the Heart, but that it and the Brain do mutuas operas tradere, enable one another to work; for first the Brain cannot itself Live, unless it receive continual supplies of Blood from the Heart, much less can it

perform its functions of preparing and di∣stributing the Animal Spirits; nor the Heart Pulse, unless it receives Spirits or something else that descends from the Brain by the Nerves. For do but cut asunder the Nerves that go from the Brain to the Heart, the motion thereof in more perfect and hot Crea∣tures ceaseth immediately. Which Part be∣gan this round is the Question.

Eighthly, The next Part I shall treat of shall be the Hand, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or superlative Instrument, which serves us for such a multitude of Uses, as it is not easie to enumerate; whereto if we consider the Make and Structure of it, we shall find it wonderfully adapted. First, it is divided in∣to Four Fingers bending forward, and one opposite to them bending backwards, and of greater strength than any of them singly, which we call the Thumb, to joyn with them severally or united; whereby it is fit∣ted to lay hold of objects of any size or quantity. The least things, as any small single Seed, are taken up by the Thumb and Forefinger; those a little greater, by the Thumb and two Fingers, which also we chiefly employ to manage the Needle in Sewing, and the Pen in Writing: When we would take up a greater quantity of a∣ny thing we make use of the Thumb and

all the Fingers. Sometimes we use one Fin∣ger only, as in póinting at any thing, pick∣ing things out of holes or long and narrow Vessels, sometimes all severally at one time, as in stopping the strings when we play upon any musical Instrument. 2. The Fin∣gers are strengthened with several Bones, jointed together for motion, and furnished with several Muscles and Tendons like so many Pullies to bend them circularly forward; which is most convenient for the firm holding and griping of any Object: Which of how great, constant, and necessary Use it is in pulling or drawing, but especi∣ally in taking up and retaining any sort of Tool or Instrument to work withal in Hus∣bandry and all mechanick Arts, is so obvi∣ous to every mans Observation, that I need not spend time to instance in particulars: Moreover the several Fingers are furnished with several Muscles to extend and open the Hand, and to move them to the Right and Left: and so this Division and Moti∣on of the Fingers doth not hinder but that the whole Hand may be employed, as if it were all of a piece, as we see it is, either expanded as in striking out, smoothing and folding up of Cloths and some mechanick Uses; or contracted, as in Fighting, Knead∣ing of Dough and the like. It is also no∣table

and indeed wonderful, that the Ten∣dons bending the middle Joint of the Fin∣gers, should be perforated to give passage to the Tendons of the Muscles which draw the uppermost Joynts, and all bound down close to the Bone with strong Fillets, lest they should start up and hinder the Hand in its work, standing like so many Bowstrings. 3. The Fingers ends are strengthened with Nails, as we fortifie the ends of our Staves or Forks with Iron Hoops or Ferules, which Nails serve not only for defence but for or∣nament, and many Uses. The Skin upon our Fingers ends, is thin and of most ex∣quisite Sense, to help us to judg of any thing we handle. If now I should go about to reckon up the several Uses of this Instru∣ment, Time would sooner fail me then Mat∣ter. By the help of this we do all our Works, we Build our selves Houses to dwell in; we make our selves Garments to wear; we Plow and Sow our Grounds with Corn, Dress and Cultivate our Vineyards, Gardens, and Orchards, gather and lay up our Grain, and Fruits; we prepare and make ready our Victuals. Spinning, Weaving, Painting, Car∣ving, Engraving, and that Divinely invent∣ed Art of Writing, whereby we transmit our own Thoughts to Posterity, and con∣verse with and participate the Observations

and Inventions of them that are long ago Dead, all performed by this. This is the only Instrument for all Arts whatsoever; no improvement to be made of any expe∣rimental Knowledg without it. Hence (as Aristotle saith well) they do amiss that com∣plain, that Man is worse dealt with by Na∣ture than other Creatures; whereas they have some Hair, some Shels, some Wool, some Feathers, some Scales, to defend them∣selves from the injuries of the Weather, Man alone is Born Naked and without all co∣vering. Whereas they have natural Wea∣pons to defend themselves and offend their Enemies, some Horns, some Hoofs, some Teeth, some Talons, some Claws, some Spurs and Beaks; Man hath none of all these, but is weak, and feeble, and unarm∣ed sent into the World. Why, a Hand with Reason to use it, supplies the Uses of all these, that's both a Horn, and a Hoof, and a Talon and a Tusk, &c. because it enables us to use Weapons of these and other Fa∣shions, as Swords and Spears and Guns. Besides this advantage a Man hath of them, that whereas they cannot at pleasure change their coverings, or lay aside their Weapons, or make use of others as occasion serves, but must abide Winter and Summer, Night and Day with the same Cloathing on their Backs,

and sleep with their Weapons upon them; a Man can alter his Cloathing according to the exigency of the Weather, go warm in Winter, and cool in Summer, cover up him∣self hot in the Night, and lay aside his Cloaths in the Day, and put on or off more or fewer according as his Work and Exer∣cise is: and can as occasion requires, make use of divers sorts of Weapons, and choice of such at all turns as are most proper and convenient; whereby we are enabled to sub∣due and rule over all other Creatures; and use for our own behoof those Qualities wherein they excel, as the Strength of the Ox, the Valor and Swiftness of the Horse, the Sagacity and Vigilancy of the Dog, and so make them as it were our own. Had we wanted this Member in our Bodies, we must have lived the Life of Brutes, without House or Shelter but what the Woods and Rocks would have afforded; without Cloths or Covering; without Corn, or Wine, or Oil, or any other Drink but Water; with∣out the warmth and comfort, or other uses of Fire, and so without any Artificial Bak'd, Boil'd or Roast Meats; but must have scramb∣led with the wild Beasts for Crabs, and Nuts, and Akhorns, and Sallets, and such other things as the Earth puts forth of her own accord. We had lain open and ex∣posed

to Injuries, and had been unable to resist or defend our selves against almost the weakest Creature.

The remaining Parts I shall but briefly run over.

That the Back-bone should be divided in∣to so many Vertebres for commodious bend∣ing, and not be one entire rigid Bone, which being of that length would have been often in danger of snapping in sunder. That the several Vertebres should be so Elegant∣ly and Artificially compacted and joined to∣gether, that they are as strong and firm as if they were but one Bone. That they should be all perforated in the middle with a large hole for the spinal Marrow or Pith to pass along; and each particular have a hole on each side to transmit the Nerves to the Muscles of the Body, to convey both Sense and Motion.

That whereas the Breast is encompassed with Ribs, the Belly is left free; that it might give way to the motion of the Mid∣riff in Respiration; and to the necessary Reception of Meat and Drink; as also for the convenient bending of the Body; and in Females for that extraordinary extension that is requisite in the time of their Preg∣nancy.

That the Stomach should be Membra∣nous, and capable of Dilatation and Con∣traction, according to the quantity of Meat conteined in it; that it should be situate under the Liver, which by its Heat might cherish it, and contribute to Concoction: That it should be endued with an acid Ferment, or some corruptive quality for so speedy a dissolution of the Meat, and pre∣paration of Chyle; that after Concoction it should have an ability of contracting itself and turning out the Meat.

That the Bladder should be made of a membranous Substance, and so extremely dilatable for receiving and containing the Urine, till opportunity of emptying it; that it should have Shuts for the ends of the Ureters so artificially contrived as to give the Urine free entrance, but to stop all passage backward, so that they will not transmit the Wind, though it be strongly blown and forced in.

That the Liver should continually sepa∣rate the Choler from the Blood, and empty it into the Intestines, where there is good use for it, not only to provoke Dejection, but also to attenuate the Chyle and render it so subtile and fluid as to enter in at the Orifices of the lacteous Veins.

Finally, That all the Bones, and all the Muscles, and all the Vessels of the Body should be so admirably contrived, and a∣dapted, and compacted together for their several Motions and Uses, and that most Geometrically, according to the strictest Rules of Mechanicks, that if in the whole Body you change the Figure, Situation, and Con∣junction but of one Part, if you diminish or encrease the Bulk and Magnitude, in fine if you endeavor any Innovation or Altera∣tion, you marr and spoil instead of mend∣ing. How can all these things put to∣gether but beget Wonder and Astonishment?

That under one Skin there should be such infinite variety of Parts, variously mingled, hard with soft, fluid with fixt, solid with hollow, those in rest with those in motion, some with cavities as Mortesses to receive, others with Tenons to fit those cavities; all these so pact and thrust so close together that there is no unnecessary Vacuity in the whole Body, and yet so far from clashing or interfering one with another, or hindring each others Motions, that they do all Friend∣ly conspire, all help and assist mutually one the other, all concur in one general End and Design, the good and preservation of the whole, are certainly Arguments and Effects of infinite Wisdom and Counsel; so

that he must needs be worse than mad that can find in his Heart to imagine all these to be casual and fortuitous, or not provi∣ded and designed by a most wise and in∣telligent Cause.

I should now proceed to treat of the Ge∣neration and Formation of the Foetus in the Womb; but that is a Subject too difficult for me to handle; the Body of Man and other Animals being formed in the dark Recesses of the Matrix, or as the Psalmist phrases it, Psal. 139. 14. made in secret, and curiously wrought in the lowest parts of the Earth. This Work is so admirable and un∣accountable that neither the Atheists nor mechanick Philosophers have attempted to declare the manner and process of it; but have (as I noted before) very cautiously and prudently broke off their Systems of Natural Philosophy here, and left this point untoucht; And those Accounts which some of them have attempted to give of the formation of a few of the parts, are so ex∣cessively absurd and ridiculous, that they need no other Consutation than ha ha he. And I have already further shewn, that it seems to me impossible, that Matter divided into as minute and subtle Parts as you will or can imagine, and those moved according to what Catholick Laws soever can be de∣vised,

should without the presidency and direction of some intelligent Agent, by the mere agitation of a gentle Heat, run itself into such a curious Machine as the Body of Man is.

Yet must it be confest, that the Seed of Animals is admirably qualified to be fashi∣oned and formed by the Plastick Nature into an Organical Body, conteining the Prin∣ciples or component Particles of all the se∣veral homogeneous Parts thereof; for indeed every part of the Body seems to club and contribute to the Seed, else why should Parents that are born Blind or Deaf, or that want a Finger or any other Part, or have one superfluous, sometimes generate Children that have the same defects or im∣perfections; and yet (which is wonderful) nothing of the Body or grosser matter of the Seed comes near the first Principle of the Foetus, or in some so much as enters the Womb, but only some contagious Va∣por or subtle effluviums thereof. But to what shall we attribute the Foetus its like∣ness to the Parents, or omitting them to the precedent Progenitors, as I have obser∣ved some Parents that have been both black Hair'd to have generated most red Hair'd Children, because their Ancestors Hair have been of that Color, or why are Twins so

often extremely alike; Whether is this ow∣ing to the Efficient, or to the Matter?

These Effluvia we spake of of the Male Seed, as subtile as they are, yet have they a great, if not the greatest stroke in Gene∣ration, as is clearly demonstrable in a Mule, which doth more resemble the Male Parent, that is the Ass, than the Female or Horse. But now why such different Species should not only mingle together, but also generate an Animal, and yet that that hybridous Production should not again generate, and so a new Race be carried on; but Nature should stop here and proceed no further, is to me a Mystery and unaccountable.

One thing relating to Generation I can∣not omit, that is, the construction of a set of temporary Parts, (like Scaffolds in a Build∣ing) to serve a present End, which are after∣wards laid aside, afford a strong Argument of Counsel and Design. Now for the use of the Young during its enclosure in the Womb there are several Parts formed, as the Membranes inveloping it, called the Se∣cundines, the umbilical Vessels, one Vein and two Arteries, the Urachus, to convey the Urine out of the Bladder, and the placenta ute∣rina; part whereof fall away at the Birth, as the Secundines and Placenta, others dege∣nerate into Ligaments, as the Urachus, and

part of the umbilical Vein: Besides which, because the foetus during its abode in the Womb hath no use of respiration by the Lungs, the Blood doth not all, I may say not the greatest part of it, flow through them, but there are two Passages or Chan∣nels contrived, one called the foramen ova∣le, by which part of the Blood brought by the vena cava passeth immediately into the left Ventricle of the Heart, without entring the right at all; the other is a large arte∣rial Channel passing from the pulmonary Artery immediately into the Aorta, or great Artery, which likewise derives part of the Blood thither, without running at all into the Lungs: These two are closed up soon after the Child is born, when it breaths no more (as I may so say) by the Placenta ute∣rina, but respiration by the Lungs is need∣ful for it. It is here to be noted, that though the Lungs be formed so soon as the other Parts, yet during the abode of the foetus in the Womb, they lie by as useless. In like manner I have observed that in ru∣minating Creatures the three formost Sto∣machs, not only during the continuance of the Young in the Womb, but so long as it is fed with Milk are unemployed and use∣less, the Milk passing immediately into the fourth.

Another Observation I shall add concern∣ing Generation, which is of some moment, because it takes away some concessions of Naturalists, that give countenance to the A∣theists fictitious and ridiculous Account of the first production of Mankind and other Animals; viz. that all sorts of Insects, yea and some Quadrupeds too, as Frogs and Mice, are produced Spontaneously. My Observation and Affirmation is, that there is no such thing in Nature, as Aequivocal or Spontaneous Generation, but that all A∣nimals, as well small as great, not exclu∣ding the vilest and most contemptible Insect, are generated by Animal Parents of the same Species with themselves; that noble Italian Vertuoso, Francesco Redi having experiment∣ed that no putrified Flesh (which one would think were the most likely of any thing) will of itself, if all Insects be care∣fully kept from it, produce any: The same Experiment I remember Doctor Wilkins late Bishop of Chester told me had been made by some of the Royal Society. No instance against this Opinion doth so much puzzle me, as Worms bred in the Intestines of Man and other Animals. But seeing the round Worms do manifestly generate, and proba∣bly the other kinds too; it's likely they come originally from Seed, which how it was

brought into the Guts, may afterwards pos∣sibly be discovered. Moreover I am in∣clinable to believe that all Plants too, that themselves produce Seed, (which are all but some very imperfect ones, which scarce de∣serve the name of Plants) come of Seeds themselves. For that great Naturalist Mal∣pighius, to make experiment whether Earth would of its self put forth Plants, took some purposely digged out of a deep Place, and put it into a Glass Vessel, the top whereof he covered with Silk many times doubled and strained over it, which would admit the Water and Air to pass through, but exclude the least Seed that might be wafted by the Wind; the event was that no Plant at all sprang up in it; nor need we wonder how in a Ditch, Bank or Grass-Plat newly dig'd, or in the Fenbanks in the Isle of Ely Mustard should abundantly spring up, where in the Memory of Man none had been known to grow, for it might come of Seed which had lain there more than a Mans Age. Some of the Ancients mentioning some Seeds that retain their fe∣cundity Forty Years: As for the Mustard that sprung up in the Isle of Ely, though there never had been any in that Country, yet might it have been brought down in the Channels by the Floods, and so being thrown

up the Banks together with the Earth, might germinate and grow there.

From this Discourse concerning the Body of Man I shall make Three Practical Infer¦ences.

First, Let us give thanks to Almighty * 1.20 God for the Perfection and Integrity of our Bodies. It would not be amiss to put it into the Eucharistical parr of our daily Devoti∣ons: We praise thee O God for the due Number, Shape and Use of our Limbs and Senses, and in general of all the Parts of our Bodies; we bless thee for the sound and healthful Constitution of them; It is thou that hast made us and not we our selves; in thy * 1.21 Book were all our Members written. The Mother that bears the Child in her Womb is not conscious to any thing that is done there; she understands no more how the Infant is formed than itself doth. But if God hath bestowed upon us any peculiar Gift or Endowment, wherein we excel others, as Strength, or Beauty or Activity, we ought to give him special thanks for it, but not to think the better of our selves therefore, or despise them that want it.

Now because these Bodily Perfections, be∣ing common Blessings, we are apt not at all to consider them, or not to set a just value on them; and because the worth of things

is best discerned by their want; it would be useful sometimes to imagine or suppose our selves by some accident to be depriv'd of one of our Limbs or Senses, as a Hand, or a Foot, or an Eye, for then we cannot but be sensible, that we should be in worse condition than now we are, and that we should soon find a difference between two Hands and one Hand, two Eyes and one Eye, and that two excel one as much in worth as they do in number; and yet if we could spare the use of the lost part, the de∣formity and unsightlyness of such a defect in the Body, would alone be very grievous to us. Again, which is less, suppose we only, that our Bodies want of their just mag∣nitude, or that they or any of our Mem∣bers are crooked or distorted, or dispro∣portionate to the rest either in excess or de∣fect; nay, which is least of all, that the due motion of any one part be perverted, as but of the Eyes in squinting, the Eye-lids in twinkling, the Tongue in stammering, these things are such Blemishes and Offences to us, by making us Gazing-stocks to others, and Objects of their Scorn and Derision, that we could be content to part with a good part of our Estates to repair such de∣fects, or heal such Infirmities. These things considered and duly weighed, would surely

be a great and effectual motive to excite in us Gratitude for this Integrity of our Bo∣dies, and to esteem it no small blessing, I say a blessing and favor of God to us; for some there be that want it, and why might not we have been of that number? God was no way obliged to bestow it upon us.

And as we are to give thanks for the Integrity of our Body, so are we likewise for the Health of it, and the sound Tem∣per and Constitution of all its Parts and Humors; Health being the principal bles∣sing of this Life, without which we can∣not enjoy or take comfort in any thing be∣sides.

Neither are we to give thanks alone for the first collation of these Benefits, but also for their preservation and continuance. God preserves our Souls in Life, and defends us from Dangers and sad Accidents, which do so beset us on every side, that the great∣est circumspection in the World could not secure us, did not his good Providence con∣tinually watch over us. We may be said to walk and converse in the midst of Snares; besides, did we but duly consider the Make and Frame of our Bodies, what a multi∣tude of minute Parts and Vessels there are in them, and how an Obstruction in one redounds to the prejudice of the whole,

we could not but wonder how so curious an Engine as mans Body, could be kept in Tune one Hour, as we use it, much less hold out so many Years: How it were pos∣sible it should endure such hardship, such blows, so many shocks and concussions, nay such violences and outrages as are offered it by our frequent Excesses, and not be disordered and rendred useless; and acknow∣ledg the transcendent Art and Skill of Him who so put it together, as to render it thus firm and durable.

Secondly, Did God make the Body, let * 1.22 him have the service of it. Rom. 12. 1. I be∣seech you, brethren, by the mercies of God, that you present your Bodies a living Sacri∣fice, holy, acceptable unto God, which is your reasonable service. 1 Cor. 6. 20. Glorifie God in your Body, or with your Body, and in your spirits, which are Gods, and that not by Redemption only, of which the Apostle there speaks, but by Creation also. Rom. 6. 13. Neither yield ye your members as instru∣ments of unrighteousness unto sin, but as in∣struments of righteousness unto God. And a∣gain Ver. 19. Even so now yield your mem∣bers servants of righteousness unto holiness. I shall instance in two Members, which are especially to be guarded and restrained from Evil, and employed in the service of God.

First, The Eye. We must turn away our eyes from beholding Vanity, as David pray'd, God would his, Psal. 119. 37. We must make a Covenant with our Eyes, as Job did, Job 31. 1. These are the Windows that let in exteriour Objects to the Soul: by these the Heart is affected: this way Sin entred first into the World. Our first Parents saw that the Tree and its fruit was pleasant to the eyes, and so was invited to take and eat it. There are four sins especially for which the Eye is noted, as either discovering them∣selves in the Eyes, or whose Temptations enter in by, and so give denomination to the Eye.

2. There is a proud Eye. Prov. 30. 13. There is a generation, O how lofty are their eyes, and their eye lids are lifted up. Chap. 6. 17. A proud look is reckoned the first of those six things that God hates, Psal. 18. 27. God (the Psalmist saith) will bring down proud or high looks. Psalm 101. 5. Him that hath a high look and a proud heart (saith David,) I will not suffer. And in Psal. 131. 1. He saith of himself, that his heart is not haughty nor his eyes lofty. By which places it appeareth that Pride sheweth forth it self in the Eyes especially, and that they are as it were the Seat or Throne of it.

2. There is a wanton Eye, which the Prophet Isaiah speaks of in his third Chap∣ter, at the 16th Verse, Because the Daughters of Jerusalem walk with stretched out Necks, and wanton Eyes. The Apostle Peter in his second Epistle, 2. 24. mentions Eyes full of Adultery. For by these Casements enter in such Objects as may provoke and stir up a∣dulterous Thoughts in the mind, as they did in David's, and likewise impure Thoughts conceived in the heart may discover them∣selves by the motions of the Eye. And there∣fore in this respect we should do well with holy Job, to make a Covenant with our Eyes; not to gaze upon any Object which may tempt us to any inordinate Appetite or Desire. For our Saviour tells us, it were bet∣ter to pluck out our right eye, than that it should be an offence to us: which I suppose refers to this matter, because it immediately follows those words, He that looketh upon a Woman to lust after her hath already commit∣ted Adultery with her in his heart.

3. There is a covetous Eye. By Cove∣tousness I understand not only a desiring what is another mans, which is forbidden in the tenth Commandment, but also an inor∣dinate desire of Riches, which the Apostle John seems to understand in his first Epistle, 2. 16. By the lust of the Eye. And Cove∣tousness

may well be called the lust of the Eye, because 1. The Temptation or tempting Ob∣ject enters by the Eye. So the seeing the wedg of Gold and Babylonish Garment stirred up the covetous desire in Achan. 2. Because all the fruit a man reaps of Riches more than will furnish his Necessities and Conveniencies, is the feeding of his Eye, or the pleasure he takes in the beholding of them. Eccles. 5. 11. When goods encrease, &c. what good is there to the own∣ers thereof, saving the beholding them with their Eyes?

Fourthly, There is an envious Eye, which by our Saviour is called an evil Eye. Mat. 20. 15: Is thine Eye evil because I am good. That is, enviest thou thy Brother because I am kind to him. And 7. 22. One of those evil things which proceed out of the Heart and defile a Man is an evil eye. Envy is a repining at the Prosperity or Good of an∣other, or anger and displeasure at any good of another which we want, or any advantage another hath above us: As in the Parable of the Labourers in the Vineyard, those that came in first envied the last, not because they received more than they, but because they received equal wages for less time. Those that are subject to this Vice cannot endure to see another man thrive; and are apt to think his condition better than theirs when indeed it is not.

Let us then so govern our Eyes, that we discover by them none of these Vices. Let the humility and purity of our Minds appear even in our outward looks. Let neither Pride nor Lust manifest themselves in the Posture or Mo∣tions of our Eyes. Let us have a care that these Members be neither the inlets, nor outlets of any of the fore mentioned Vices; that they neither give admission to the Temptation, nor be expressive of the Conception of them. Let us employ them in reading the Word of God, and other good Books, for the encrease of our Knowledg, and direction of our Pra∣ctice: in diligently viewing and contemplat∣ing the Works of the Creation, that we may discern and admire the Footsteps of the Di∣vine Wisdom easily to be traced in the For∣mation, Disposition, and Designations of them. Let us take notice of any extraor∣dinary Events and Effects of Gods Provi∣dence towards our selves or others, personal or national: that as they are the issues of his Mercy or Justice, they may stir up su∣table affections in us, of Thankfulness or Fear. Let those sad and miserable Objects, that present themselves to our sight move us to pity and commiseration: And let our Eyes sometimes be exercised in weeping for the miseries and calamities of others, but especially for our own and their Sins.

Secondly, Another Member I shall menti∣on is the Tongue, which as it is the chief Instrument of Speech, so may it be well or ill employed in the exercise of that Action, and therefore stands in need of Direction and Restraint. I remember I once heard from an ingenious Anatomist of Padua this Obser∣vation, That there are but two Members in the Body that have a natural Bridle, both which do very much need it; the Tongue, and another I shall not name. The signi∣fication whereof may be, that they are not to be let loose, but diligently curbed and held in. For the better Government of the Tongue, I shall note some Vices of Speech, which must carefully be avoided. First of all Loquacity or Garrulity. This the contri∣vance of our Mouths suggests to us. Our Tongues are fenced and guarded with a dou∣ble Wall or Mound of Lips and Teeth, that our Words might not rashly and unadvised∣ly slip out. Then Nature hath furnished us with two Ears, and but one Tongue, to intimate that we must hear twice so much as we speak. Why Loquacity is to be a∣voided, the wise Man gives us a sufficient rea∣son, Prov. 10. 19. In the multitude of words there wanteth not sin. And Eccles. 5. 7. In many words there are divers vanities. To which we may add another, of great force

with most Men, viz. That it hath been al∣ways esteemed an Effect and Argument of Folly. Eccles, 5. 3. A fools voice is known by multitude of words. And on the contrary, To be of few Words is a sign of Wisdom: and he that is wise enough to be silent, though a Fool, may pass undiscovered. Besides all this, a talkative Person must needs be im∣pertinent, and speak many idle Words, and so render himself burthensom and odious to Company: and may perchance run himself upon great incoveniences, by blabbing out his own or others secrets; for a word once uttered, fugit irrevocabile, whatever the con∣sequence of it be. Great need therefore have we to set a watch over our Mouths, and to keep the Door of our Lips; and not suffer our Tongues * 1.23 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as Isocrates phraseth it.

Secondly, Lying or False Speaking. There is difference between Mentiri and Mendacium dicere, that is Lying, and speaking of an un∣truth, or thing that is False. Mentiri is contra mentem ire, which though it be no good Etymology of the Word, is a good No∣tion of the Thing; that is, to go again stones Mind, or speak what one does not think. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Homer expresseth it, to conceal one thing in the Mind, and speak another with the

Tongue. Hence a Man may Speak an un∣truth, and yet not Lye, when, he thinks he speaks the Truth; and on the con∣trary, may speak what is materially True, and yet Lye, when he speaks what he thinks not to be true. The Tongue was made to be the Index of the Mind, Speech the Interpreter of Thought; therefore there ought to be a perfect Harmony and Agree∣ment between these two. So that Lying is a great abuse of Speech, and a pervert∣ing the very end of it, which was to com∣municate our Thoughts one to another. It hath also an ill Principle for the most part, proceeding either from baseness of Spirit or Cowardise, as in them that have committed a fault, and deny it, for fear of Punishment or Rebuke: or from Covetousness, as in Tradesmen who falsly commend their Com∣modities, that they may vend them for a greater Price; or from Vanity and vain Glo∣ry, in them who falsly boast of any Quali∣ty or Action of their own. It is odious both to God and Man. To God, Prov. 6. 17. A lying tongue is one of those six or se∣ven things that are an abomination to him. To Men, as Homer witnesseth in the verse preceding the fore-quoted.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

He that tells Lies is as hateful to me as the Gates of Hell or Death.—The Practice of Lying is a Diabolical Exercise, and they that use it are the Devils Children, as our Sa∣viour tells us. John 8. 44. Ye are of your fa∣ther the Devil, &c. for he is a lyar, and the father of it. And lastly, it is a Sin that ex∣cludes out of Heaven, and depresses the Soul into Hell. Revel. 21, 8. All liars shall have their part in the lake which burns with fire and brimstone, which is the second death.

Thirdly, Another Vice or Abuse of Speech, or vicious Action to which the Tongue is instrumental is slandering; that is raising a false Report of any Man tending to his De∣famation. This might have been compre∣hended under the former head, being but a kind of Lying proceeding from enmity or ill will. It is a very great injury to our Neighbour, mens Reputation being as dear to them as Life itself; so that it is grown to be a Proverb among the Vulgar, Take away my good Name and take away my Life. And that which enhances this injury is that it is irreparable. We cannot by any con∣trary Declaration so clear the innocency of our Neighbour as wholly to extirpate the preconceived Opinion, out of the Minds of those to whom our confession comes; and many will remain whom the Calumny hath

reacht, to whom the vindication probably will not extend; the pravity of mans Na∣ture being more apt to spread and divulge an ill Report than to stop and silence it. I might instance in Flattering of others, and boasting of our selves for two abuses of Speech, but they may both be referred to Lying, the one to please others, and puff them up with Self-Conceit, and a false Opinion that they have some excellent Quality or Endow∣ment which they want, or have not in such a Degree, or that they are better thought of by others than indeed they are, and more ho∣nored: The other to gain more honor than is due to them.

Fourthly, Obscene and impure Words are another vicious Effect of the Tongue. Those are principally the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rotten Speeches the Apostle speaks of Eph. 5. 29. Such as chast Ears abhor, which tend only to the depraving and corrupting the hearers: and are to be studiously and carefully a∣voided by all that pretend to Christianity. Ephes. 5, 3. But fornication and all unclean∣ness let it not be once named among you.

Fifthly, Cursing, and Railing or reviling Words are also a great abuse of Speech, and outragious Effects and Expressions of Malice and Wickedness. Psalm. 10. 7. The Psalmist makes it part of the Character of a wicked

Man, that His mouth is full of cursing. Which passage we have quoted by the Apostle Rom. 3. 14. Whose mouth is full of cursing and bitterness.

Sixthly, Swearing and Irreverent using the Name of God in common Discourse and Converse, is another abuse of the Tongue; to which I might add vehement Asseverati∣ons upon sleight and trivial occasions. I do not deny, but in a matter of Weight and Moment, which will bear out such attestation, and where belief will not be ob∣tained without them, and yet it may much import the Hearer or Speaker that his Words be believed, or where the hearer would not otherwise think the matter so momentous or important as indeed it is, Protestations and Asseverations, yea Oaths may Lawfully be used. But to call God to Witness to an Untruth or a Lye perhaps, or to appeal to Him on every trivial occasion, in common Discourse, customarily, without any consi∣deration of what we say, is one of the high∣est Indignities and Affronts that can be of∣fered Him, being a Sin to which there is no Temptation: For it is so far from gain∣ing Belief (which is the only thing that can with any shew of Reason be pleaded for it) that it rather creates diffidence and distrust. For as mult a fidem promiss a levant, so mult a Ju∣ramenta

too, it being become a Proverb He that will Swear will Lie. And good Reason there is for it; for he that scruples not the breach of one of Gods Commands, is not likely to make Conscience of the violation of another.

Lastly, For I will name no more, Scur∣rilous Words, Scoffing and Jeering, Flout∣ing and Taunting, are to be censured as vi∣cious Abuses of Speech.

This Scoffing and Derision proceeds from Contempt, and that of all injuries Men do most impatiently bear; nothing offends more, or wounds deeper; and therefore what greater violation of that general Rule of Christian Practice, to do to others as we would they should do unto us? This injury of being De∣rided the Psalmist himself complains of, Psalm 69. 11, 12. I became a proverb to them. They that sit in the Gate speak against me, and I was the song of the Drunkards. And Psalm 35. 15, according to the Church Translation, The very Abjects came together against me una∣wares, making mows at me, and ceased not. and the Prophet Jeremy, Jer. 20. 7. I am in derision daily, every one mocketh me. And though there may be some Wit shewn in Scoffing and Jesting upon others, yet is it a Practice inconsistent with true Wisdom. The Scorner and the wise Man are frequently

posed in Scripture. Prov. 9. 8. and Chap. 13. 1, &c. It is a Proverbial saying, The greatest Clerks are not always the wisest men. I think the saying might as often be ve∣rified of the greatest Wits. Scorning in that Gradation in the first Psalm is set down as the highest step of Wickedness. And Solomon tells us That judgments are prepared for the Scorners.

You will say to me, how then must our Tongues be employed? I Answer, In Praises and Thanksgiving unto God. Psalm 35. 28. And my tongue shall speak of thy righteous∣ness and of thy praises all the day long. Pa∣rallel whereto is Vers. 24. of Psalm 71. In∣deed the Book of Psalms is in a great mea∣sure but an Exercise of, or Exhortation to this Duty. 2. We must exercise our Tongues in Talking of all his wondrous Works. Psalm 145. 5, 6. I will speak of the glorious honour of thy majesty, and of thy wondrous works. 3. In Prayer to God. 4. In Con∣fession of Him and of his Religion, and pub∣lickly owning it before Men, whatever the hazard be. 5. In Teaching, Instructing and Counselling of others. 6. In Exhorting them. 7. In Comforting them that need it. 8. In Reproving them. All which Particulars I might enlarge upon; but because they come in here only as they refer to the Tongue,

it may suffice to have mention'd them sum∣marily.

Thirdly, Let us hence duly learn to prize and value our Souls; is the Body such a rare Piece, what then is the Soul? the Body is but the Husk or Shell, the Soul is the Ker∣nel; the Body is but the Cask, the Soul the precious Liquor contained in it; the Body is but the Cabinet, the Soul the Jew∣el; the Body is but the Ship or Vessel, the Soul the Pilot; the Body is but the Taber∣nacle, and a poor Clay Tabernacle or Cot∣tage, the Soul the Inhabitant; the Body is but the Machine or Engine, the Soul that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that actuates and quickens it; the Body is but the dark Lanthorn, the Soul or Spirit is the Candle of the Lord that burns in it: And seeing there is such differ∣ence between the Soul and the Body in respect of Excellency, surely our better Part challenges our greatest care and diligence to make Provision for it. Bodily Provision is but half Provision, it is but for one Part of a Man, and that the meaner and more igno∣ble too, if we consider only the time of this Life; but if we consider a future Estate of endless duration after this Life, then Bodi∣ly Provision will appear to be, I do not say quarter Provision, but no Provision at all in comparison, there being no proportion

between so short a period of time, and the infinite Ages of Eternity. Let us not then be so foolish as to employ all our thoughts and bestow all our time and pains about cherishing, accommodating and gratifying our Bodies, in making Provision for the Flesh to fulfill the Lusts thereof, as the Apo∣stle phraseth it; and suffer our Souls to lie by neglected, in a miserable, and poor, and blind, and naked condition. Some Philo∣sophers will not allow the Body to be an essential Part of Man, but only the Vessel or Vehicle of the Soul; Anima cujusque est quisque. Though I would not be so une∣qual to it, yet I must needs acknowledg it to be but an inferior Part: it is therefore so to be treated, so dieted and provided as to render it most calm and compliant with the Soul, most tractable and obsequious to the dictates of Reason; not so pamper∣ed and indulged, as to encourage it to cast its Rider, and to take the Reins into its own Hand, and usurp Dominion over the better part, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to sink and depress it into a sordid compliance with its own Lusts, Atque affigere humi Divinae par∣ticulam aurae.

This is our Duty, but alas what is our Practice? Our great partiality towards our Bodies, and neglect of our Souls, shews

clearly which Part we prefer. We are care∣ful enough of wounding or maiming our Bo∣dies, but we make bold to lash and wound our Souls daily; for every Sin we commit, being contrary to its Nature, is a real Stripe yea a mortal Wound to the Soul, and we shall find it to be so, if our Consciences be once awakened to feel the Sting and Smart of it. We are industrious enough to pre∣serve our Bodies from Slavery and Thral∣dom, but we make nothing of suffering our Souls to be Slaves and Drudges to our Lusts, and to live in the vilest Bondage to the most degenerate of Creatures, the Devil: We are thrifty and provident enough not to part with any thing that may be serviceable to our Bodies under a good consideration, and we so esteem them, as that we will part with all we have for the life of them; but we make little account of what is most be∣neficial to our Souls, the means of Grace and Salvation, the Word of God and Du∣ties of his Worship and Service, nay we can be content to sell our Souls themselves for a Trifle, for a thing of nothing, yea for what is worse than nothing, the satis∣fying of an inordinate and unreasonable Ap∣petite or Passion. We highly esteem and stand much upon our Nobility, our Birth and Breeding, though we derive nothing

from our Ancestors but our Bodies and Corporeal Qualities; and it is useful so far to value and improve this Advantage, as to provoke us to imitate the good Examples of our Progenitors, not to degenerate from them, nor to do any thing unworthy of our Breeding; and yet the divine Origi∣nal of our Souls, which are Beams from the Father of Lights, and the immediate Offspring of God himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath little influence upon us to en∣gage us to walk worthily of our extraction, and to do nothing that is base or ignoble, and unsutable to the Dignity of our Birth.

You will say, how shall we manifest our Care of our Souls? what shall we do for them? I answer, the same we do for our Bodies. 1. We feed our Bodies, our Souls are also to be fed: The Food of the Soul is Knowledg, especially knowledg in the Things of God, and the Things that concern its eternal Peace and Happiness; the Doctrine of Christianity, the Word of God read and preached, 1. Pet. 2. 2. As new born Babes desire the sincere Milk of the Word that ye may grow thereby. Heb. 5. 12. The Apostle speaks both of Milk and of strong Meat. Milk he there calls the Prin∣ciples of the Doctrine of Christ, and again, 1. Cor. 2. 3. I have fed you with Milk and

not with Meat, for hitherto ye were not able to bear it. So we see in the Apostles phrase, feeding of the Flock is teaching and instru∣cting of them. Knowledg is the Foundati∣on of Practice; it is impossible to do Gods Will before we know it; the Word must be received into an honest and good Heart and understood, before any Fruit can be brought forth.

Secondly, We heal and cure our Bodies, when they are inwardly Sick, or outward∣ly Harmed; Sin is the sickness of the Soul, Matth. 9. 12. They that be whole need not a Physitian, but they that be Sick, saith our Saviour, by way of Similitude, which he explains in the next Verse, I am not come to call the Righteous but Sinners to Repentance. For the cure of this Disease an humble, se∣rious, hearty Repentance is the only Phy∣sick; not to expiate the Guilt of it, but to qualifie us to partake of the benefit of that Atonement which our Saviour Christ hath made, by the sacrifice of himself, and re∣store us to the Favor of God, which we had forfeited, it being as much as in us lies an undoing again what we have done.

Thirdly, We cloth and adorn our Bodies, our Souls also are to be clothed with holy and vertuous Habits, and adorned with good Works. 1. Pet. 5. 5. Be ye clothed

with Humility; and in the same Epistle, Chap. 2. 3. he exhorts Women to adorn themselves, not with that outward adorning of plaiting the Hair, and of wearing Gold, &c. but with the Ornament of a meek and a quiet Spirit, which is in the Sight of God of great price. And in Revel. 19. 8. The righteous∣ness of the Saints is called fine linnen. And the Saints are said to be clothed in white rai∣ment. Matt. 23. 11. Works of Righteous∣ness, and a Conversation becoming the Gos∣pel is called a wedding garment. Coloss. 3. 10. Put on the new man. And again, Put on therefore as the Elect of God bowels of mercy, meekness, &c. On the contrary vicious Ha∣bits and sinful Actions are compared to filthy Garments. So Zechar. 3. 3. Joshua the High-Priest is said to be clothed with filthy garments; which in the next Verse are In∣terpreted his Iniquities either Personal or of the People, whom he Represented, I have caused thy iniquity to pass from thee, and will cloth thee with change of raiment.

Fourthly, We Arm and Defend our Bo∣dies. And our Souls have as much need of Armour as they: For the Life of a Chri∣stian is a continual Warfare; and we have potent and vigilant Enemies to encounter withal; the Devil, the World and this cor∣rupt Flesh we carry about with us. We

had need therefore to take to us the Chri∣stian Panoply, to Put on the whole armour of God, that we may withstand in the evil day, and having done all may stand; having our loyns girt with truth, and having the breast plate of righteousness, and our feet shod with the preparation of the Gospel of peace. Above all taking the shield of faith, and for an helmet the hope of Salvation, and the sword of the spirit, which is the word of God. Ephes. 6. 13, 14, &c.

He that with his Christian Armour man∣fully Fights against and Repels the Temp∣tations and Assaults of his Spiritual Enemies. He that keeps his Garments pure, and his Conscience void of Offence towards God and towards Man, shall enjoy perfect Peace here, and Assurance for Ever. Tacitus saith of the Finni, a Northern People, that they were securi adversus homines, securi adversus Deos. They need not fear what God or Man could do to them, because they were in as bad a condition as could consist with living in the World: They could not be Banished into a worse Country, nor put into worse cir∣cumstances than they were in already. I might say of the Man that keeps a good Con∣science, that he is secure against God and Man; not in that Sense the Finni were; but se∣cure of any Evil befalling him, from either.

God can do him no harm, not for want of Power, but for want of Will, which is regu∣lated by his Truth and Justice. He is also secure in respect of Men, because he is un∣der the Protection of the Almighty: and if any there be that would do him harm, they shall either be restrained by the Divine Pro∣vidence, or if they be permitted to injure him, it shall tend only to the exercise and improvement of his Faith and Patience, and enhancing his future Reward at that great Day, when the Almighty shall dispense Au∣reolae to those Champions who have signa∣lized their Valour and Fidelity by heroick Actions, or patient Sufferings of unworthy things for his Sake. 3. A good Conscience not only secures a Man from God and Men, but from himself too. There is no peace to the wicked, saith my God, no inward Peace. Such a Man is at odds with himself. For the Commandments of God being agreeable to the Nature of Man, and perfectly con∣formable to the Dictates of right Reason; mans Judgment gives Sentence with the Di∣vine Law, and condemns him when he violates any of them; and so the Sinner be∣comes an Heautontimorumenos, a Tormen∣ter of himself. Prima est haec ultio, quod se Judice nemo nocens absolvitur. No guilty Person is Absolved at his own Tribunal, himself being Judge.

Neither let any profligate Person, who hath bidden Defiance to his Conscience, and is at War with himself, think to take San∣ctuary in Atheism, and because it imports him highly there should be no God, stout∣ly deny that there is any. For First, sup∣posing that the Existence of a Deity were not demonstrably or infallibly Proved, (as it most certainly is) yet he cannot be sure of the contrary, that there is none.

For no Man can be sure of a pure Negative, namely that such a thing is not, unless he will either pretend to have a certain know∣ledg of all Things that are or may be, than which nothing can be more mon∣strously and ridiculously Arrogant; or else unless he be sure that the Being of what he denies doth imply a contradiction; for which there is not the least Colour in this Case. The true Notion of God consist∣ing in this, That he is a Being of all pos∣sible perfection.

That I may borrow my Lord Bishop of Chesters Words in his Dis∣course of Natural Religion, Pag. 94.

Now if he be not sure there is no Deity, he cannot be without some suspicion and fear that there may be one.

Secondly, If there should be a Deity, so Holy and Just and Powerful as is sup∣posed, what Vengeance and Indignation

may such vile Miscreants and Rebels ex∣pect, who have made it their business to banish Him out of the World who is the Great Creatour and Governour of it, to undermine his Being, and Eradicate all No∣tions of Him out of their own and o∣ther mens Minds; to provoke his Crea∣tures and Vassals to a Contempt of Him, a sleighting of his Fear and Worship, as being but such imaginary Chimaera's, as are fit only to keep Fools in awe. Cer∣tainly as this is the highest provocation that any Man can be guilty of, so shall it be Punished with the sorest Vengeance.

Now a slender suspicion of the Existence of a Being, the denial whereof is of so sad consequence, must needs disturb the Atheists Thoughts, and fill him with fears, and qua∣lifie and allay all his Pleasures and Enjoy∣ments, and render him miserable even in this Life.

But on the other side, he that believes and owns a God; if there should be none, is in no danger of any bad consequent. For all the inconvenience of this Belief will be, that he may be hereby occasioned to tye himself up to some needless restraints during this short time of his Life, where∣in notwithstanding there is, as to the pre∣sent, much Peace, Quiet, and Safety; And,

as to the future, his errour shall die with him, there being none to call him to an Account for his mistake.

Thus far the Bishop. To which I shall add, that he not only suffers no damage, but reaps a consi∣derable benefit from this mistake; for du∣ring this Life he enjoys a pleasant Dream or Fancy of a future blessed Estate, with the Thoughts and Expectation whereof he sola∣ces himself, and agreeably entertains his time; and is in no danger of being ever awaken∣ed out of it, and convinced of his Errour and Folly, Death making a full end of him.

FINIS.

Notes

• * 1.1

  De Nat. rerum. l. 2.
• * 1.2

  Treat. of Nat. Reli∣gion. Lib. 1. c. 6.
• * 1.3

  Seminal form or vertue.
• * 1.4

  Antidote against Athism l. 2. c. 5.
• * 1.5

  Isag. ad rem Her∣bariam.
• * 1.6

  Antidote against A∣theism. l. 2. c. 6.
• * 1.7

  Agric. l. 2. c. 6.
• * 1.8

  D. More Antid. l. 2. c. 6.
• * 1.9

  Antid. A∣theism. l. 2. c. 9.
• * 1.10

  Plin. l. 11. c. 30.
• * 1.11

  Antidote against A∣theism l. 2. c. 10.
• * 1.12

  Object.
• * 1.13

  Use.
• * 1.14

  Antid. Atheism. l. 2. c. 11.
• * 1.15

  Bishop of Chesters Nat. Rel. lib. 1. c. 6.
• * 1.16

  Dr. More Antidote against A∣theism.
• * 1.17

  De na∣tur. Re∣rum l. 2.
• * 1.18

  * Boyl of Fin. Causes p. 53, 54.
• * 1.19

  Cartes Epist. Vol. 1. Ep. 77. & Seq.
• * 1.20

  Infer. 1.
• * 1.21

  Psal. 100.
• * 1.22

  Infer. 2.
• * 1.23

  runs be∣fore the Under∣standing or Wit.