An enquiry into the nature, necessity, and evidence of Christian faith. Part I. Of faith in general, and of the belief of a deity by J.C.

An enquiry into the nature, necessity, and evidence of Christian faith. Part I. Of faith in general, and of the belief of a deity by J.C.

Table of contents

Title page

The CONTENTS of this First Part.

AN ENQUIRY INTO THE Nature, Necessity, and Evidence OF Christian Faith.

INTRODUCTION. Shewing the Occasion and Design of the following Essays.

ESSAY I. Faith is, and hath been, the Perpetual Standard of Righteousness from the beginning of the World.

ESSAY II. Of Faith as Opposed to Doubting.

ESSAY III. Of Faith as opposed to Atheism, and how a belief of the Existence of God, is necessary to Determine the certain Rule of Moral Actions.

ESSAY IV. The Existence of God is most Evident.

ESSAY V. Evidences of a Deity in Man.

ESSAY VI. Evidences of a Deity in other Parts of the World.

ESSAY VII. Of the Absurdity of Atheism.

The CONCLUSION.

ERRATA.

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AN ENQUIRY INTO THE Nature, Necessity, and Evidence OF Christian Faith, In Several ESSAYS.

PART I. Of Faith in General, and of the Belief of a Deity.

By I. C. D. D.

Vigilo

Credo &

Clamo

Loquor.

LONDON, Printed for William Keblewhite, at the Swan in St. Paul's Church-Yard, MDC XCVI.

The CONTENTS of this First Part.

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INtroduction, shewing the Occasion and Design of the following Essays, p. 1.

Essay I.

Faith is and hath been the perpetual Standard of Righteousness from the Beginning of the World, p. 6.

1. Faith proper to Scripture and required under the Dispensation of both Testaments, ibid.

2. What to live by Faith, p. 7.

3. All the righteous upwards to Adam lived by Faith, p. 8.

4. It is great Insolence to find Fault with the Terms and Phrases by which the Principles of Scripture are set forth, p. 9.

Essay II.

Of Faith as opposed to Doubting, p. 11.

1. The Meaning of Faith ought to be enquired after, ibid.

2. Common Definitions and Distinctions of Faith not considered nor any new Definition offered, ibid.

3. Faith first opposed to Doubting, implies a firm Perswasion of Good and Evil, which is essential to a just Man, p. 13.

4. Of the Influence which this Faith has upon Actions, as to the rendring them Good or Evil, p. 14.

5. This Faith no light Perswasion, but the Effect of serious Enquiry and Deliberation, ib.

6. It is the first Principle of a good Life, p. 16.

Essay III.

Of Faith as opposed to Atheism, and how a Belief of the Existence of God is necessary to determine the certain Rule of Moral Actions, p. 17.

1. Faith is a Belief of God and his Attributes, ibid.

2. The Necessity of this Belief for knowing the first and great Rule of Moral Actions, ibid.

3. Righteousness according to Scripture, is to act with a continual regard to God, p. 18.

4. These Divines are very censurable, who recommend Morality upon other Principles more and oftner than this, p. 19.

Essay IV.

The Existence of God is most evident, p. 21.

1. It doth not require Learning or great Travel to know that there is a God, p. 22.

2. Some Truths more obvious than Mathematical Demonstrations, and it may be said, That the Existence of a Deity is more evident than the Propositions of Euclid, p. 23.

3. Whether there be real Atheists. The Causes of Atheism considered, p. 24. First Cause of Atheism, Vitiousness, p. 25. A Second Cause of Atheism, the being rebuted by Difficulties, ibid.

[Page] A Third Cause of Atheism, want of Consideration, p. 26.

Essay V.

Evidences of a Deity in Man, p. 27.

1. The Outward Figure of Man's Body considered, ibid.

2. The Inward Frame, p. 28.

3. Life and Sense, with the Organs of them, ibid.

4. The Internal, and Intellectual Faculties, p. 32.

5. The Method of nourishing the Body. p. 33.

6. The Manner of its Generation, p. 34.

7. Of the useful Dependance of some outward Members upon our Will, and how readily they answer our thoughts, p. 38.

Essay VI.

Evidences of a Deity in other Parts of the World, p. 37.

1. All other things, as well as Man, prove that there is a God. It is evident, That Man and all other things had one Author or Cause, ibid.

2. Contrivance and Design in in every thing, in the Celestial Orbs, p. 38.

3. In Vegetables and Animals, p. 39.

4. Locusts and Caterpillars considered, p. 40.

5. The Disorders and Irregularities occasioned by Man no Reproach to the Wisdom of God, p. 41.

6. It is unreasonable to ask more Evidence for the Existence of God, than what we have, p. 43.

7. God's Eternity obvious. His Omnipotency appears in the Immensity of the World, p. 44.

8. His Wisdom and Power in the very Disposal of meer Matter, or the several kinds of Earth. p. 45.

9. In the Variety and Virtue of Plants, p. 46.

10. In the Diversity of Animals, p. 50.

11. It is impossible to convince them who resist these Evidences, p. 52.

Essay VII.

Of the Absurdity of Atheism, p. 53.

1. Two sorts of Demonstration. A Deity demonstrable by both of them, ibid.

2. The Existence of God proved by the First, ibid.

3. The Objections of Atheists do strengthen the Belief of a God. The First Objection stated, p. 54.

4. The Answer to it, p. 55.

5. A Second Objection, p. 59.

6. The Answer, p. 60.

7 A Third Objection, p. 62.

8. The Answer, p. 63.

9. A Fourth Objection, with the Answer, p. 64.

10. A Deity proved by the other kind of Demonstration, ex absurdo, p. 65.

The Conclusion, p. 68.

AN ENQUIRY INTO THE Nature, Necessity, and Evidence OF Christian Faith.

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INTRODUCTION.
Shewing the Occasion and Design of the following Essays.

AS certainly the Christian Religion has the fairest appearance of any, and comes to us with all the marks of Truth, being stampt with Characters truly Divine, and carrying along with it Authentick Testimonies, both from Heaven and Earth; so they who had the keeping of it, have, for near these 1700 Years, taught that Faith was a very considerable part of it, and absolutely Necessary to the obtaining all those Advantages which are promised by it.

But now there are a Set of Men who pretend new Discoveries: They decry Faith as much as it was formerly [Page] magnified, and turn the things proposed to be believed into ridicule. Some of them run down Faith, by exposing the Clergy, who require it, as ignorant and Foolish, a sort of Men who are easily imposed upon, or who, to keep up their Trade, study to impose on others, amusing them with mysterious Nonsense. Others essay to prove, That Faith is impossible where Reason rules and is used; and therefore that Believing proceeds from a Defect of Reason, and consequently unworthy of those who own themselves to be Men, that is, reasonable Creatures. A Third sort examine the several Points of Faith, as they are set forth in Systems and Confessions, and do either dwindle them away into nothing, or render them very absurd, that is, impossible or no ways worthy to be believed. This Controversie is of the highest Importance: all ought to be inquisitive into it, and earnest to know on what Side Truth lies, not to satisfie an idle Curiosity, but to discover the certain and solid foundation, if there be any such thing, on which they may build their Peace and Comfort, with respect to the present life, and joyful hopes in reference to that which may be hereafter.

Upon this account I resolved on this Enquiry, and to proceed in it with all the care that becomes a Lover of Truth, in matters of so very great moment, who ought not to suffer himself to be byass'd by his former Sentiments, nor to be carried off by the Censures of the World, nor to be possessed with a fondness for Opinions, meerly because they are New or Old, Singular or Common.

My first aim was to satisfie my self; and now I propose the giving true information to others, and for that end shall lay all things candidly before them, imposing as little on them, as on my self, who am not willing to be deceived. And I am confident that he, who is attentive and willing to be informed, shall receive plain and full Conviction.

To try this Matter, I do not find it proper to appeal to the Universal Doctrin, either of the Present, or Primitive [Page] Church. The Fathers may be thought as partial and incompetent Judges as the Modern Divines. Authorities have no weight with the Patrons of Incredulity, they laugh at this Method, and judge it as unreasonable, as if one would consult old Bigotted Aristotelians about the New Philosophy. I know their regard to the Scriptures, is much the same as what they have to other Books: They read and examine it with the same boldness and freedom, and very often with less Modesty than human Writings: because its Assertions are plain, and otherwise unanswerable; therefore, to shelter themselves, and to defend their Opinions, they disown its Authority, and cry it down as a Book which is not implicitly to be believed more than others. Hence it is that some attack the Authentickness and Purity of the Text; others, the Integrity and Inspiration of the Pen-men: and all of them endeavour, one way or other, to remove the only sure Light we have to direct our Course. So they would reason us into a fearful and troublesom uncertainty: and they make our condition as deplorable as Persons at Sea in a dark tempestuous Night, without Waggoner, Compass, or Pilot.

I intend not to prove the Divine Authority of the Scripture, which hath been admirably well done by several, both in this, and former Ages: I take this for granted. But if this be too great a Postulatum, it will be sufficient for my business to suppose it in the first rank of Books, which it may claim, both by reason of its Antiquity, and the things contained in it. The Authors of this Holy Book merit Reverence and Esteem, at least as much as Plato, Aristotle, Seneca, Epictetus, Confutius of China, and other Ancients, whose Sentiments the World is curious to know, and which Learned Men have been employed to Collect, as useful to Mankind. Nay, I am willing at present even to pass this too. I ask only (which cannot be Justly denied) a due Attention to what is said in Scripture, and an impartial and unbyass'd consideration of the excellency and reasonableness of what it proposes; [Page] for then, I am sure, that the Doctrine of Christianity will appear divine, and true, and worthy of all acceptation: for it shines with Evidence, as the Light which proves and manifests it self to every one that is not blind. If our Gospel (saith St. Paul) be hid, it is hid to them that are lost, &c. The finest Picture doth not look well, if it be not set in a proper Light. Nor doth the Gospel appear reasonable, when it is not duly represented. All the Cavils and Objections, that are made against it, proceed from a wrong view of it; represent it fairly, and there is nothing more agreeable: Its Imperfections are Beauties and admirable Contrivances: its Foolishness is the highest Wisdom: its seeming Absurdities and Contradictions, upon Examination, are most rational and perfectly consistent: its Faith is Conviction and Demonstration. In a word, it is every way faithful and true, and worthy to be received by the wisest and most perfect Men, as I hope to make appear by these Essays, and what are to follow hereafter, which I desire may be read with Attention and Candour, and according to the Method in which it is written: for Divine Truths are in this like the Propositions of Euclid. There is a dependency amongst them, the first must be received before the rest can be admitted; but tho' what is Prior in order of Nature ought to be first considered, yet it is certain, that the same is not so fully comprehended, as when what follows is known and understood. Thus the Existence of a Deity is to be proved before a Providence, and yet the Proofs of a Providence, and such a view of it, as we may have by Reason and Revelation, doth not only mightily confirm us in the Belief of a God, but also very much enlarge our Idea of him: What may be known by Nature and Reason, should be proposed before the Discoveries of Revelation; and yet the Light of Revelation doth give clearer Convictions of the former, and doth render intelligible, what before could not indeed be denied; but yet was not well understood. Nature and Reason may be compared to the dawnings [Page] of the Morning, which is not to be despised; but the Discoveries of the Scripture, resemble the Light of the Sun when it is mounted the Horizon, which is full and sufficient for all that is necessary to our present State.

We should have begun at that Faith which is peculiar to the Gospel, and so spared our labour in proving a Deity and Providence, if the present growth of Atheism had not made it necessary to establish these first. It is true, these Subjects have of late been excellently well-handled, to which we might have referred; but that would have been to build upon another Man's foundation. All must acknowledge, that these Subjects are of great importance, and therefore what we offer about them, ought to be kindly received both by those who doubt, and those who believe; that the one may be confirmed, and the other satisfied, in Matters that so nearly concern them. I would not be thought to despise some Proofs and Arguments which I have not used: Our Essays would have run out into vast Volumes, if we had amassed all that might have been said, and therefore we have only made choice of such things as either have been least considered by others, or which may be of most common use. We do not write for the Instruction of those who have been bred in Universities, and therefore have purposely waved what could not be understood without Metaphysical Notions, and the abstruse part of Learning.

We have digested our Enquiries about Faith into three Parts, of which the present Essays make the First: And we have been advised to Publish them separately, to encourage the Reading of them: For, tho' those who have most need of Information, have also generally most leisure to Read; yet it is well known that they are also least willing to undertake the Reading of what requires many Hours and much Attention. Bulky Books fright them, and they throw them by, as too great Interruptions to their Diversions, for the most of their Occupations are nothing else. But if such will not be at the [Page] pains to read a few Sheets, they betray their Aversion to these Truths, and do in vain pretend to excuse their Infidelity, by want of true Conviction.

The Second Part is wholly taken up about Providence, which is too copious a Subject to be exhausted by any; but without the hazard of being vain or immodest, I may say, that there is at least some things suggested, which may both perswade the belief of a Providence, and also satisfie mens Minds in some measure about the Strange and Wonderful Dispensations of it, which, not being commonly handled, we have the more largely insisted on. In the Third and last Part, shall be considered that Faith which is founded upon Revelation; which also we shall indeavour to set in its true Light. Both these Parts shall follow very soon, if it please God to assist us; and I heartily wish, that all of them may prove Useful to the design proposed, by helping to clear those Truths which are of the greatest Importance.

ESSAY I.
Faith is, and hath been, the Perpetual Standard of Righteousness from the beginning of the World.

1. AS all Authors (whether Historians or Philosophers) have their peculiar Phrases and way of Speaking, so Faith is a word and term proper to Sacred Scripture. It never occurs to us in the reading of any of the Heathen Moralists, in that sense in which we meet with it almost in every leaf of the Holy Bible. St. Paul as agreeable to the other Apostles, he discourses often, and very much of Faith; so, in three several Epistles, he asserts, that the Iust shall live by Faith: and in one of them, he Prefaces it with an as it is written, testifying by this, that it was no New Doctrine of the Gospel, but what [Page] was taught by the Law and the Prophets. And accordingly we find the same very words in the Prophet Habakkuk, Chap. 2. 4. whence we may conclude, that this is a Scripture Maxim, of certain and perpetual Verity, under every Dispensation, as well the former as the present.

2. By the Iust, is to be understood the Good, Holy, and Righteous; in opposition to the Wicked and Ungodly. And to live, comprehends and must be extended to, the whole tract and course of their Life and Conversation; for to restrain it to any single, or individual act, which hath not an Universal Influence upon the whole Man and all its Motions, is to make the Scripture and Inspirer of it, speak very improperly. He is not said to Live in a place, who Lodgeth there a Night or two; but who has his constant Residence and Abode in it. Nor can he be said properly to live by any Art or Science, who now and then perhaps diverteth himself with it; but only he who makes it his profession, aim, and study, who constantly exerciseth it, and subsisteth by it. So when it is said that the Iust live by Faith, the meaning is, and must be, that they always walk by Faith; they order and frame their whole Life and Conversation according to it. It is the Principle by which they are actuated, and which produceth all that they do. As the Soul and Spirit give Life to the Body, excite, direct, and determine the Actions of the whole Man, so Faith is the Soul, Life and Spirit of a Just or Righteous Man, the first and great Principles of his Motions, the chief Rule and Director of his Actions, that which quickens his Hopes, awakens his Fears, excites and curbs his Passion, and which pusheth him forward to all that is suitable to his Rank, Quality, and other Circumstances in which he stands. In a word, to live by Faith, must be to think, speak, and act by it, for Life comprehends all this. And he who doth thus live by Faith, is truly Just, Good, Holy, and Righteous. For if it be true that the Iust do live by Faith, it is also true that they who live by [Page] Faith are Iust. As Knowledge and Wisdom render a Man learned and wise, so Faith makes one Iust and Righteous: and this Righteousness encreaseth according to the proportion of our Faith; for there are degrees of Faith as of Life; there are weaker and stronger, imperfect and perfect in both.

3. Now that it is not peculiar to the state of the Gospel for the Iust to live by Faith, but that they did so, under the Law, and before it, doth further appear from what the Apostle writes in the Eleventh Chapter of the Epistle to the Hebrews, where, by a long enumeration of particular instances, he proves that all the Righteous, even up to Abel, that is, ever since the Fall, did walk by Faith; and that Faith was the source and spring of both their Common, and Extraordinary Actions. And he might have ascended higher, and shewed, that even in the state of Innocence, Faith was appointed the Life and Soul of Righteousness: for that Command which was given to our first Parents, about the Tree of Knowledge, in the midst of the Garden, was to exercise their Faith, as their Transgression was a failure of Faith as well as of Obedience. St. Paul, in the Epistle to the Galatians, and in the first Part of that to the Romans, pursues the same Truth against the Bigotted Jews and Judaizing Christians. For to convince them of their Error, in expecting to be Iustified by the Law of Moses, He shews clearly, that, before the Law was in being, Men were accounted Iust and Righteous before God, by reason of their Faith, and therefore that Faith was the permanent and perpetual Standard or Rule both for measuring Mens Righteousness, and for obtaining their Iustification. Because Abraham was an eminent Example of Faith, therefore he was not only reputed Righteous, but had the peculiar honour to be called the Friend of God, and the Father of the Faithful, in all succeeding Generations. And all who believe, and live by Faith, are stiled the Children of Abraham, and Heirs of his Honour and Privileges. Upon which account they are also named the Children of God, [Page] the holy Seed, the righteous Generation, in opposition to the Sons of Belial, the Wicked and Reprobate, who are branded with the Character of Vnbelievers, Children of Vnbelief, Persons without Faith, as the Original bears, which is [...].

Much more might be said on this Head, but it sufficiently appears from what hath been said, that according to the peculiar Dialect, both of the Old and New Testament, Faith and Holiness, Believing and to be Iust, or to live righteously, are used indifferently, as reciprocal Phrases, which import or inferr one another. And the reason of this Dialect is, because, according to the Philosophy of the Scripture, that which goes under the Name of Faith, is the first Principle which actuates a a good or just Man, and that the Goodness or Righteousness, which is acceptable to God, is only the Effects or Expressions of that Faith, which naturally and inseparably follow it, as the Light doth the Sun.

Now, before I proceed further, it is fit to make a little Pause; and it may be convenient to represent here the Obligation which lieth upon all, who own the Authority of Scripture, to entertain those Phrases and Expressions, with respect and reverence.

4. They ought to esteem them not only Sacred, but Exact and Just, and the fittest to convey true Notions into our Minds. A Wise Man can express his own Thoughts best. And sure none can be supposed more qualified to know the most apposite words for expressing Truth, than the Spirit of Truth, or they who are inspired by it. They, who recede from the Phrases of any Author, do also generally differ from his Sentiments, and give others occasion to mistake them: For the peculiar and repeated Phrases, which one has used constantly, do give the greatest Light to the Discovery of his Thoughts: For, if he had not perceived or fansied some Propriety in those Phrases, for representing what he would be at, he would not have been so fond of them, nor would he so constantly have used them, even [Page] as an exact and skilful Painter, observeth carefully, both the Strokes and Mixtures, which are fittest to shadow out the Colours and Figures he would represent. But even abstracting from the Divine Authority of Scripture, and the peculiar Inspiration of the Pen-men, it is very great Immodesty to offer to correct and amend their Expressions; as if any now a-days could express their Thoughts, Notions and Sentiments better, than they themselves were capable to do, especially on Subjects with which they were well acquainted, and which they knew better than other Men, by reason of their Profound Meditation, the Purity of their Minds, and the Integrity of their Lives: These very things (if divine and immediate Inspiration will not be allowed them) could qualifie them to teach the Nature and Acts of a Holy Life, or true Righteousness far better than others. All the Heathen Philosophers came short of their Perfection, and therefore are not so good Masters of Morality: for Moral Truths are not like Mathematical ones, to be learned by Reading and Study: The Knowledge of those comes best, nay, can only be had by serious and continued Practice. A good Man Unlearned, has a deeper sense of Christian Morality, and can discourse more lively and reasonably of it, than the greatest Scholar, who has only the Theory. And there be some Expressions which seem mean and silly to the last, which the other feels to be just and Emphatick; as what that Man esteems lofty and Sublime, this Man Undervalues; for the one knows and thoroughly understands the Subject he speaks of, which the other does not. To return, all the Disciples of any Sect, reverence the Authors and Founders of them, and love to speak in their Language, and according to their Dialect. An Aristotelian will huff, and grow very angry, if the Cant of his Schools be mocked; and the well-bred Cartesian will not be much more calm and easie, when the Terms and Principles of his Philosophy are played upon. Now ought not Christians to be much more tender of [Page] the Divine Phrases which the Prophets and Apostles have used to set forth the Secret and Sublime Principles of that Life, which renders us acceptable to God, and makes us to be reputed Righteous in his sight? Which Phrases were neither blindly hit upon, nor affected to amuse, but wisely chosen as most proper; because both clear and comprehensive. Therefore to mock Faith, and to turn Believing into Ridicule, to explode the Phrase, and pretend to give better, is insufferable Insolence, and a high Affront to the Apostles, and Prophets, and that Spirit which did inspire them. Christians ought to resent this: to bear with it is not Meekness; but want of Zeal and Courage; it is a lazy treachery, as when one beholds the Rights of his Country or Society invaded and betrayed, and yet holds his Peace. It does not become the Children of the Family to assume the Liberty, or rather licentiousness of Enemies and Aliens, and if the Wantonness of their Humour prompt them to it, it is their Duty who have the Charge of the Family, to Chastise them into better Manners.

ESSAY II.
Of Faith as Opposed to Doubting.

1. WHatever regard be due to Words and Phrases, there is a greater due to the sense and meaning of them. Men are no better than Parrots, if they utter words and do not understand them. The next thing therefore to be considered is, what is this Faith which the Just should live by, which is so much magnified and spoken of in Scripture, which is now, and which is said always to have been the Principle of a holy and spiritual Life.

2. In order to this, I resolve not either to consider the Definitions of others, or to give a New one of my [Page] own, the common Definitions of Faith would hamper me too much: If I were tied to them, I could not have the freedom of my design, which is, to make a clear, full, and ample Description of Faith. This is not to cast a slight upon any of the received Definitions; which, as they are placed in the common Catechisms, do serve well enough to point out some of the special and chief Acts of Faith, but which yet are not sufficient to give a full or clear Idea of it. Nor will I attempt to amend them, or to establish a better one; for it is not easie to make a good Definition of such a very comprehensive thing as Faith is: nor is such a thing well understood by any Definition, as by taking a particular and separate view of those things which it comprehends. It is but a very confused Notion of Grammer, Logick, or any other Science which Youth have by the Definitions which are first taught them; they then only rightly understand the Nature and Use of these Sciences, when they have gone through them.

And as I am not to trouble my self with the common Definitions, so neither will I intangle my self, or the Reader, with the ordinary Distinctions of Faith; such as Temporary Faith, an Historical Faith, a Faith of Miracles, &c. For tho' there be something in Scripture which gives occasion to these Names and Distinctions, yet the consideration of them would give little light to our Enquiry, for they suppose the Knowledge of Faith which we enquire after, and are designed to mark out some certain degrees of Faith, rather than to instruct the Nature of it, which we mainly aim at. For my purpose is, by the light and guidance of Scripture alone, to search out this Faith, which is necessary to entitle one to be Just and Righteous before God, and upon which account it must be that St. Paul saith, without Faith it is impossible to please him, Heb. ii. 6. And to prevent all dangerous Errour, that we may not mistake one sort of Faith for another, a Faith which cannot, or doth not render Just, for one that doth, we shall have still in our Eye this necessary Relation betwixt Faith and Righteousness.

[Page] 3. To proceed then, In the first place, I find Faith taken in opposition to Doubting: So it is taken, Rom. 14. and in several other places. And in this sense Faith is much the same with Conscience, and is an inward Conviction or Perswasion of Mind concerning what is true or false, good and evil, lawful and unlawful. Which Perswasion or inward Conviction, is the first Rule or Standard by which one's Integrity and Uprightness is to be measured; and therefore it is as necessary for the Just to live by this Faith, as for a Square to have four equal sides: both Texts of Scripture, and the Nature of the thing require it. The true and primitive Character of a Just Man is to be Conscientious, to follow the Dictates of his Mind, and to order his Life and Actions according to what he knows and believes to be right. A Just Man must be Upright, and there is no Uprightness if the outward and inward-man do not keep touches, if there be no Correspondence betwixt them, if the Mouth contradict the Heart, and the Life and Actions be disagreeable to the inward Light and Sentiments.

This Faith is as the Eye by which we see and know how to order our Steps; it is as the Light to shew the Way in which we should walk, and not to follow it, or to go contrary to it, is great Perverseness, and the Character of a Wicked Man. As the Spirit is the Principle of Life, and Life of Motion; so this Faith is the first Principle of a good Life, and Men are to be reckoned good or bad as they walk according to it: He is a bad Man who contradicts it, and he is no good Man whose Actions do not flow from it. The Motions of a Puppet or Engine may be both Regular and Useful, but they cannot be reckoned Natural; because they proceed not from a Principle of Life, but from Artificial Springs. So tho' one's Actions be never so plausible, fair or useful to others, yet they are not good; nor is he, who doth them Just, if they proceed from any other principle than this Faith, that is, an inward Perswasion of their being just and good, lawful and reasonable, for whatsoever is not of Faith (saith the [Page] Apostle) is sin, Rom. 14. 23. Hence it is that we see some in Scripture branded with the Character of ill Men, and others denied the Approbation of being good, whose Actions were outwardly good and commendable, because they did what they did, for other Reasons, and upon another account, than the intrinsick goodness of those things, or their own Perswasion of it.

4. All the Actions of every one are to be Approved or Condemned, with a regard to this Faith, and by vertue of it, things, in themselves good and lawful, become evil, and what is evil loseth a part of its malignity. Thus the Eating of Flesh, which in it self is a lawful and innocent Action, is a damnable Sin to him who has the least doubt whether it be lawful; and what is clean turns unclean to him who thinks it so, as is excellently discoursed in that fore-cited Chapter. So on the other hand, we find God himself excusing Abimelech for taking Sarah into his House, because he did it in the integrity of his heart; that is, he was ignorant of her being another Man's Wife. And St. Paul's Perfection of the Saints was the more pardonable, because he verily thought he ought to do many things against the Name of Jesus: I was before (saith he) a blasphemer, and a persecutor, and injurious, but I obtained mercy, because I did it ignorantly in unbelief; that is, without Faith, or the perswasion of the evil of it, 1 Tim. 1. 13.

But then it is to be remembred, That this Faith which hath such Influence upon our Actions, and which is so Essential to a Just Man, is not Fancy or Imagination, nor a light or hasty Perswasion. Let every man be fully perswaded in his own mind, saith the Apostle, ver. 5. and therefore our Faith and Perswasion ought to be well-grounded, the effect of serious Enquiry and Deliberation, that it may give true and certain Direction, otherwise it may be still said that we are regardless of Right and Wrong, Truth or Falshood, Good and Evil, which is inconsistent with the Character of a perfectly Just Man. A wise Architect doth not work at random, but [Page] by Plumb and Rule; but then he is first careful that his Plumb and Rule be right and exact; for without this, he cannot sincerely intend to have his work perfect. So a Just man carefully studieth both a Conformity betwixt his Actions and his inward Sentiments, and betwixt these and truth, and the stable Rule of Right and wrong, Good and Evil. To act contrary to inward Conviction is to offend wilfully, and the height of Wickedness; but it is the next degree to it to be careless whether we offend or not, whether we do Good or Evil, which we are guilty of, when we are not at any pains to adjust our Perswasion to Truth, to know the right, or to inform our selves of what is good, lawful, and fit to be done. The same reason which makes it Just, and our Duty to act according to our Knowledge, and inward Perswasion, or to do the Good we know, obligeth us to search out the real Good that is, that there may be no Errour in our Perswasion, nor Crookedness in our Practice; and then only our Thoughts can justifie our Actions, when, by Diligence and due Care, we have endeavoured to make our Thoughts just and true, conform to the Nature of things; for without this, we cannot be fully perswaded in our Minds, as the Apostle enjoineth; the assurance of Faith is wanting, which is necessary to dispel all doubts, and to establish our goings. Happy is he (saith St. Paul) that condemneth not himself in that thing which he alloweth, Rom. 14. 22. by which he gives us to understand, that our Heart must approve our Actions; our Minds must Judge, that the ways we take are right, otherwise we stand Self-condemned. Now the Judgment is not Just which is not certain, which is rashly or hastily pronounced, before a strict Examination, or a due Attention to all the Proofs and Evidences which can be brought for clearing the Cause. There is still place for Doubting, when necessary Caution and the proper Means have not been used for right and sufficient Information. And as Doubting defileth the Man, and polluteth all his Actions, so it is uneasie to the [Page] Mind: As Darkness, in which when one walketh, it maketh him Apprehensive, full of Fears and Jealousies, going forwards and backwards, to the right and left, without any steady course; because he has no certainty of his way. What is translated a Double-minded Man, ought to be a Doubtful Man, one that has not the assurance of Faith; and such an one (saith St. Iames) is unstable in all his ways, he wavereth like a wave of the Sea, which is driven with the wind and tossed, Jam. 1. 6, 8. Fleeting and Inconstancy, change of Opinions and Practices, regarding Events and outward Advantages, is at least a sure sign and evidence that the Person has not attained to a true Faith, or full Perswasion of his Duty, of what is good, lawful, or necessary; for Faith gives a chearful confidence, it makes one constant, and to be always the same; because Truth and the Nature of things change not.

To conclude this Matter; By Faith here we are to understand a true Knowledge of the Nature of things, a clear Conviction of Truth, and a hearty full Perswasion of Good and Evil, Lawful and Unlawful, which every one should endeavour after as much as possible: And also every one ought to live answerably to the measure which he hath attained of it. Who doth thus, so far he is to be reckoned Good and Just; for he hath no Perverseness in his temper, no crooked Byass in his Constitution, but sheweth an Integrity of Mind without guile or hypocrisie, and a regular Will, which offers no Prejudice, but which renders to every person and thing what is due.

6. Righteousness begins here: A tendency towards this Faith is the first Symptom and Appearance, as well as Motion, of a Just and Good Life, which like the Natural, upon its first Production, may be weak and languid; but which, like it too, groweth if it be not stifled: and as it groweth, so it acquireth strength and vigour, until it arrive at Perfection. The first moments of the Morning are hardly distinguished from [Page] black Night; but it creepeth on insensibly, until the whole Hemisphere be enlightened. So the Paths of the just (saith Solomon) are as the shining light, which shineth more and more until the perfect day, Prov. 4. 18.

ESSAY III.
Of Faith as opposed to Atheism, and how a belief of the Existence of God, is necessary to Determine the certain Rule of Moral Actions.

1. TO go on with Faith, which in the Second place is opposed to Atheism, and so it is a firm Belief of the existence of a Deity, a certain, full, and clear Perswasion that God is, and a sense of those Attributes which are necessarily included in the true Idea of God. He (saith the Apostle) who cometh to God, must believe that he is, and that he is a Rewarder of them who diligently seek him, Heb. 4. 6.

2. The Faith, spoken of in the former Essay, obligeth to enquire after this; and this we are now upon, enforceth the reasonableness and necessity of that; such is the relation betwixt them, and so mutually do they support one another. Not to Criticize Grammatically upon the words [Lawful, and Vnlawful] which suppose a Superiour, even Good and Evil depend much, if not altogether, upon the Knowledge of God, and are to be measured by a Relation to him: the Nature of these will be found to vary very much, according as the Existence or Non-existence of a Deity is established. If Man have no Superiour, none to reward or punish his Actions, then I suppose the Government of himself is Arbitrary, as the chusing Employments is now thought to be; his chief business is to please himself; and consequently, Good and Evil are only to be considered with relation to one's [Page] self and his present Interest; which shall make as many different notions of Good and Evil, as there are different Humours, Inclinations, and Interests among Men. Good and Evil shall in that case have no certain Standard by which to be measured, but shall be of as mutable a Nature, as Honesty and Dishonesty in a divided Common-wealth, where the same thing is both Honesty and Knavery, in the Judgment of the different Parties, and where the same Person shall be both reputed a Hero and a Villain. Then no act can leave a guilt, and better or worse, well or ill done is to be measured by the Event and Success. And tho' Moral Laws can be shewed to have a Foundation in Nature, yet the transgression of them, for a particular Pleasure or Conveniency, will be thought no more culpable than to level a Mountain, to cut the course of a River; to force Water to ascend, and such like, which seem to be equal Violences to Nature; so that he who has a Liberty to do the one, may also do the other.

But the case is quite altered, if there be a God, for then we are no more at our own disposal than Servants: He who made us, has an absolute dominion over us; and all our care ought to be to please him: His Will is a Law, and the perpetual Standard of Good and Evil.

3. However it is certain, that, (according to Scripture) none are reckoned Just or Righteous, but such as act with a continued regard to God, which sometimes is expressed by the fear of God, sometimes by walking with him, or before him, and having the heart perfect or upright with God. When Hezekiah pleaded his Integrity, it was in these words, Remember, Lord, how I have walked before thee with a perfect heart, and have done that which is good in thy sight. Upon this account, Enoch, Noah, Abraham, Lot, Ioseph, Ioshua, Iob, and all the other Worthies in Scripture are put into the Catalogue of the Just. And granting that there is a God, it will necessarily follow that he only is a Just Man, who sets God before him, who makes him the end and measure of his Actions, and [Page] the very design of whose Life is to please God: Nor can there be a more proper Character of an Unjust Man, than that by which the Wicked and Ungodly are described in Scripture, Viz. They have not the fear of God before their Eyes, God is not in all their thoughts, they are without God; that is, they have no consideration of him, nor regard unto him. He is not Just who doth not render to every Man what is due. If one keep squares with others never so well, if he deal never so fairly with them, yet if he, at the same time, be untowardly, or undutiful to his Parents, he cannot properly be called Just. So let one possess all that is called Vertue towards Men, yet if God have not due Acknowledgment from him, that Man is neither Just nor Righteous. Nay, as he is not a good and faithful Servant, who does not sincerely intend his Master's Honour and Interest in all he doth; so, (according to the Scripture) none can claim the titles of Just or Righteous, or have them bestowed upon them, who do not all for God's sake, whose chief Motive to do Good and forbear Evil is, because the one is acceptable to God, and the other offensive to him.

4. Wherefore those Divines are much to be censured, who recommend Morality, and a good Life chiefly by other Topicks than these: for they are either ignorant of the Principles and Philosophy of the Scripture, or they discard the same to establish a better, and more plausible Scheme of things. They who profess to believe the Divine Authority of the Scripture, ought also to think that they are incapable to correct its Principles, or to establish what is more Just, or Wise; and that they cannot better shew their Learning and Judgment, than by making it appear that they fully understand the Scope and Doctrine of the Scripture. But whatever Opinion they have of the Scripture, seeing their Profession obligeth them to teach it, they ought to do it candidly; that is, without mixing their own Fansies and Opinions. If one was appointed to read a Lecture of either Aristotelian, or Cartesian Philosophy, he could not be said to [Page] execute his office with ingenuity, who did not represent them purely according to their Authors, but who did blend them with other Principles. A righteousness built on the Principles of Self-love, Honour, Conveniency, Pleasure, and such other Motives, is a Righteousness built on a Heathen Foundation, which cannot please God, no more than we do think our selves obliged by Acts and Deeds, which had no regard to us. I would not be thought by this to exclude all respect to our Private and Personal Interest; nor yet to disprove a humble and modest Enquiry into the reasonableness or excellency of the Divine Laws: But as the surest Proof, the clearest and shortest Demonstration of this, is drawn from the Existence, Nature, Will, and Authority of God; Just as we best understand the Wisdom and Reasons of a Government, by considering what the King is, and what he proposes to himself. So the only design of this Enquiry should be to encourage our Obedience, to render it more ready and chearful by convincing us, that he, who has the Authority over us, employs it most for our Advantage, that so the Servitude, which we owe by Nature, may become voluntary, that we may be incapable of revolting: and tho' we could be free, yet we may chuse rather to be Servants for ever, like that Servant under the Law, who gave his Ear to be bored thorow, preferring (out of love to his Master) perpetual Bondage to his Freedom.

I know not whether it should move Indignation or Pity most, to see how pleasantly Men delude themselves with Suppositions of Mankind; their starting up free without all obligation, except to consult their own Pleasure and Convenience. Some, who make these Suppositions, deny a Deity, and proceed without any Consideration of God. Others own a Deity, but they found our Obligation to him only on his possessing Wisdom, Reason and Knowledge in greater measure. But this state of Nature is a Dream and meer Romance, and all their Suppositions are wild, extravagant, against Reason [Page] and Nature, if Mankind had another beginning, if we all owe our being to another; for then we are not free, our Creation subjects us to him. We ought in the first place to regard his Will, which is a Law of indispensible Obligation, not by vertue only of the reasonableness of it, or the conveniency it brings with it, but by vertue of the Authority enjoining it. He is an open Rebel who has no regard to this Authority at all, and he, who preferrs any thing to it, or has any other thing in greater consideration, has broke the first and greatest chain of Justice; he is not truly Loyal, but waits an opportunity to revolt. Tho' Rewards and Punishments be proposed, yet they are not intended for weakening the Authority of the Supream Lord; but to preserve it from contempt, and to heighten our regard for it. Which Rewards we ought to consider, and have always before us, both that we may know the Nature and Importance of those things to which they are annexed; and also, that by them we may be the more capable to serve and glorifie God, to whom we owe infinite Service, if it were in our Power.

ESSAY IV.
The Existence of God is most Evident.

FRom what hath been said it necessarily follows, that the first Principle of true Righteousness, the Foundation of all Morality and Religion, is this Faith by which we firmly believe that God is, and that we derive our Life and Being from him; that he Rules and Governs the World; and that he is a Rewarder of them who diligently seek him. This comprehends all; and all other things are but Deductions from this. Shake this, and all falls to the Ground; the whole Fabrick of Religion and Morality shivers into pieces. But then this cannot [Page] be shaken: It stands like a Rock, immoveable, notwithstanding of all the furious blasts of insolent Men in the several Ages of the World; and perhaps, never any of the former made so many, or so violent attacks as this present. This Foundation is surer than that of the World it self; for when the Foundation of the World shall be overturned, this shall stand sure to all Eternity, as it was before the Foundation of the World it self was laid.

1. And as it is sure and certain, so it is clear and evident. This is not a Truth which lies hid, or mysteriously wrap'd up, which requires depth of Judgment, vast Learning, assiduous Study, and great Pains to the digging it up: We may come at this, without undertaking long and dangerous Voyages, without the wearisome Study of Languages, without turning over many Volumes, without the trouble of consulting all the Wise and Learned, and collecting their Sentiments. This lies open to every Man of common Sense and Judgment, because it is what every Man should know, believe, and understand. The Necessaries of Life are common every where, and may be had in every Country by a reasonable Industry, which is no ways uneasie. What must be fetch'd from afar, with much expence and labour, doth rather please Fansie, than serve Nature: So they are only Indian Trifles, for amusing and sustaining a vain Curiosity, which for the most part are returned to us by the Laborious Travels of Learned Men. And tho' they produce also things Substantial, to give solid Delight and Satisfaction; yet even of these it must be said, that they are not absolutely necessary to give us Wisdom and Knowledge, to establish this Faith, which is the Ground-work and Foundation of all. What is necessary and sufficient for this, is obvious and at hand, that all may be without excuse; for which cause I may apply these words of Moses, This is not hidden from thee, neither is it far off. It is not in Heaven, that thou shouldst say, who shall go for us to Heaven, and bring it unto us, that we may hear it and do it. [Page]Neither is it beyond the Sea, that thou shouldst say, who shall go over the Sea for us, and bring it unto us, that we may hear it and do it; but this word of Faith is very nigh unto thee, in thy Mouth, and in thy Heart, that thou mayst do it, Deut. 30. 12. That is, the Evidence of this Faith depends not on the knowledge of what is transacted in these upper Regions, nor on what passeth in the remote Parts of the World; but the Evidence of it lies in every Man's own Bosom: His own Mind (if he hearken to it) can make him conscious of this Truth: That thing within him (whatever it be) which makes him sensible of other things, can convince him of this.

2. Because I intend to speak intelligibly to all, what the meanest Capacity may comprehend, I will not run into the Philosophical Debate about innate Ideas; I will not enquire, whether all be born with an Idea of God, nor of what force that is, to demonstrate his Existence; but whether the Mind of Man come to the World void of all Notions, or prepossessed with Principles, by which it is to examine all things afterwards: it is certain, that it is capable of discerning things when duely set before it; as the Eye is capable of distinguishing objects and colours in a clear light, and at a due distance. If the Mind cannot refuse an assent to some things, if upon every representation of them it owns a Conviction, and cannot without violence work it self into a denial; it is all a matter, whether this be from innate Principles, or the natural Evidence of these things themselves. And that there are some things clearer and more evident than Demonstration it self, appears from this, that even Mathematical Demonstration proceeds upon the supposition of this, and requires them as Postulata. Now the Mathematicians have only considered such Axioms as relate to Lines, Figures, and Bodies: There are other Principles as self-evident as these; whence comes that the Voice of Nature is Uniform, and that there is a common consent of Mankind: Wherefore it is no Paradox to say, that the Existence of God, and the Principles of Morality, is [Page] not only as certain, but more evident than the Propositions of Euclid, because the generality of Mankind have always easily (by the very bent of their Nature) given an assent unto them, and that the greatest Barbarity and Corruption could never entirely deface them. Some Mens Genius is not capable of Mathematicks, but all are capable or Morality; and the reason of it is so plain, that every unbyass'd Mind assents to it.

That there are Debates about some Moral Principles, and particularly this of a Deity, is no more an Objection against the Evidence thereof, than the Arguments of Zeno against the Possibility of Motion, or the Sophistry of the Scepticks against the certainty of these things which fall under our senses. There are some things which a Child can distinguish as well as any of riper Years, and which a Country Clown may Judge of as well as a Philosopher; and consequently common Sense and Reason may be known from the one as well as the other, nay, very often better: for the one speaketh what his Mind naturally dictates, whereas the other being amused with the Notions he hath read, which his Head always runs upon; He discourseth according to these, and so perverteth his Natural Reason. The most simple Person can at first sight distinguish Natural Things from Artificial, and without hesitation, without waiting a deduction of Logical Inserences is presently convinced, that both the one and the other has a cause, and did not spring from themselves. None was ever so sensless as to think a House was built without Hands; and any of common sense seeth, that Natural Things far excelleth these of Art, being more curiously wrought, more admirably contrived, being more beautiful, serving to more uses; and in a word, every way more perfect. Therefore leave Men to the freedom of their own reason, they would as readily believe a God, as that a House had a Builder, or a Watch an Artificer.

3. Some will not yield that there are, or can be real Atheists; because it implies such absurdity. But we see [Page] daily instances of Mens swallowing very gross Absurdities: Nay, there is hardly any absurdity which some or other has not received; which should teach the wisest to walk with fear, and to preserve their reason carefully. If there be no Atheists, some take a great deal of Pains to no purpose; for they are at much ado to perswade us that they themselves are, and to bring others to be Atheists.

But as I see no reason to doubt that there are such, tho' very much reason that there should be none. So Mens Athèism proceeds either, 1st. From their Vitiousness, which first breeds in them a dislike of God, and then carries them to dispute his Providence, and at last his Existence. Just as they who are embarked in some Design, which makes them dread the King, first Quarrel with his Government, and then deny his right and title. Or, 2dly. It arises from the Difficulties which they meet with in the Contemplation of his Nature and Attributes; because they cannot clear or comprehend these, therefore they deny his Being, thinking it better to deny what is plain and evident, than to own their Ignorance, or the shortness of their Reason, than which nothing can be more unreasonable, as we may have occasion to shew afterwards. Is it reasonable to deny plain and common things, because there are some things without our reach? Shall I put out my Eyes because they fail me in some particulars? because they do not reach beyond the Clouds, nor penetrate into the Secrets of Nature? Difficulties which are insuperable may put a stop to further Enquiries, and make it reasonable not to determine any thing positively in these Matters where we find them: but they can never make it reasonable to deny what was clearly perceived before these occurred.

Tho' the Divine Essence he incomprehensible, because infinite, and because it does not fall under our sense, tho' the ways and Workings of God be unsearchable and past finding out, yet plainer and more certain Evidences cannot be desired of united Wisdom and Power, than what [Page] we have continually before us; nay, carry about with us in our own selves. As soon as one casts his Eye seriously upon them, he shall be convinced: He that considers them, shall acknowledge them; and therefore a Third Cause of Atheism is want of Consideration and Reflection. Some are Atheists, because they do not think; their Souls are always asleep, and they never open the Eyes of their Mind to behold, by a wise regard, the many Prodigies of Omniscient Power, the beautiful Scenes, the curious and admirable contrivances of Almighty Wisdom, with which the World is filled. They are like these sensual, dull, and uninquisitive Souls, which creep about the Palaces of Princes, on the account of the Meat and Drink, which is to be had there in plenty. They mind nothing but the crambing their Bellies, and are altogether insensible of the Stately Magnificence, the Curious Architecture, the fine Sculpture and Painting, which draws Strangers thither from all Parts of the World. He, who leads such a life, should be set to graze with the Beasts, for his life is not much better than theirs, and his Soul seems to be altogether sensitive.

It is the Property of Man to think: his Dignity above the other Creatures lies in a power of discerning and understanding things, their Nature, Ends, and Uses, their relation to each other, their cause and contrivance, and what else may enlarge the Mind with Wisdom and Knowledge to which he bends (when free) as naturally as a Stone to the Earth. He, who does not employ his Thoughts these ways, abdicates the Dignity of his Nature; and he, who thus carefully maintains it, will be full of God, if I may so speak, God will be in all his thoughts, for he shall see him every where, before him, behind him, on every side, and in every thing. As the foolish Iews asked a sign of Jesus Christ, when according to their Hypotheses, and the Supposition of their Law and Prophets which they themselves believed, every word he spoke, and every work he did was a Sign. So some unreasonably demand a Proof or Demonstration [Page] of a Deity, whilst they walk in the midst of Demonstrations, and do tread on them every step. If we cannot see his invisible Essence, yet upon the first opening our Eyes, we discern unquestionable Effects of his Essential Attributes: And if they do not affect us, because they are common and ordinary, it bewrays our want of Judgment and Consideration; for the excellency of a thing lies not in its being rare and singular, but in the design, contrivance, and usefulness. Is the Art of a Watch less to be regarded, or doth the Memory of the first Inventor deserve less honour, because now adays every body carries one in his Pocket; and that perhaps some of no great capacity are taught to work them.

ESSAY V.
Evidences of a Deity in Man.

1. GEnerals do not much affect us, nor are things distinctly known by a general view of them, we then see and understand them best, when we consider each apart by it self. The World is too large a Prospect to be taken up at once; we will therefore descend to particulars, and shall begin at home. Take a view but of the outward make and figure of the Body of Man; Consider the variety of Parts, the Symmetry, Situation and Proportion, either in respect to the whole, or to each other; the firmness of the Feet, the strength of the Legs, the well-compacted thickness of the Thighs, the stateliness of the Trunk, the force of the Arms, the contrivance and innumerable uses of the Hand, the comeliness and beauty of the Face, the majesty of the Countenance, and the ornament of the Hair. The finest Painters and most curious Statuaries think they cannot shew their Skill better, than to imitate these, and tho' the best imitation of them be very rude in Comparison with [Page] the Original, yet even these rude Counterfeits have been much admired, and have procured much Honour and Fame to those who made them. Now if the Copy be admired, what doth the Original deserve? If the Picture or Statue shew Art and Skill, shall the Original be ascribed to chance? Is it not more reasonable to think that it is the work of some wise and excellent Hand?

2. Especially if we penetrate into the Inward frame and texture, which is altogether unimitable: none was ever so mad as to attempt it. When the outward covering of the Skin, which also is admirable, being a Net of Nerves curiously interwoven, when this (I say) is laid aside, what a wonderful Contrivance appears of Bones, Muscles, Arteries, Nerves, and other Vessels, which both astonish the wisest, and also afford them matter of curious Enquiry. Since the Beginning of the World all the wise and curious have been prying into the Body of Man, Dissecting and Anatomizing the Parts of it. Some have spent their whole life in considering but one particular Part; and yet after so many Thousand Years, there is no perfect discovery, either of the whole, or almost of any part. There is a terra incognita even in this little World. As there are at this day better Anatomists than whom former Ages could boast off: So the most Skilful do acknowledge ingenuously, that they discern neither all the Parts of this admirable Machine, nor yet all the true Uses of those Parts which have been discovered. All the Functions of the Brain and Spleen are not yet understood; and it is but meer Conjecture what is said of several others. Is it not then against common sense to ascribe to any thing but perfect Wisdom, what is thus above the reach of the wisest Men, and what puzzles them to comprehend!

3. To give further Conviction of this truth, let Life, Motion, and Sense be considered. What admirable and exquisite Wisdom doth appear in the frame and disposal of the Senses! As in a City invested with Enemies, and in danger to be betrayed, it is necessary to advert to all [Page] the Motions of those within, and to keep Watch at all the Ramparts, and other places proper for discovering the Advances and dangerous Approaches of the Enemy. So it is necessary to the preservation of the Body, that both its outward and inward state be perfectly understood, that all the Motions within, and all Applications without be felt, that it may be presently known what are hurtful, and what convenient, what should be cherished, and what prevented; wherefore we see that the Organs of this Sense of Feeling are posted every where throughout the Body; so that the least disturbance within, and the slightest touch without, even in the Extremities, is instantly perceived. Tasting being designed for distinguishing Meats, and for discerning what is agreeable; therefore the Instrument of this Sense is the fore-part of the Tongue, which lies at the very Gates of the first entry or passage to the Stomach, to secure against what is disagreeable: For if the Faculty of Tasting had been placed more inwards, the disgorging unsavoury things should have been very incommodious. Because all the ends and purposes of Smelling may be served by one Organ, therefore there is no more, but that is curiously formed, and admirably sitted to receive the insensible Particles, which evaporate from all Material Substances, whether animate or inanimate, natural or composed. However the Organ of this Sense is grosser in Man, than in some other Animals, because they require it far more exquisite. For Example, If the Dog had not this Sense in a nicer measure than Man, he would not be worth keeping; for then he could neither trace out his Master's footsteps, nor yet find out where the Partridge feeds, or the Hare has her Seat, which certainly never happened by Accident. If this be not Design, we may make Design and Chance all one; for it is impossible to distinguish them.

The two other Senses being by far the most Delightful and Profitable, therefore each has two Organs, most wisely situated, and most admirably contrived to answer the [Page] purposes of these two Faculties. The Fabrick and Motion of the Eye is so curious, that never any yet did consider it without wonder and astonishment. This is the foundation of the Opticks, which is the most pleasant and curious part of Mathematicks. Upon which account, I must say, That if there be Mathematicians who are Atheists, they are of all others most inexcusable: For seeing Vision, and the Fabrick and Motion of the Eye, by which it is performed, is according to the strictest Rules of Mathematicks, and that he must be a Master of that Art, who can unfold the Method and Manner of Vision, and explain the Reasons of it. Is it not the height of Impudence? Is it not a Violence to common Sense? Is it not to contradict and baffle Demonstration it self, either to think or say that Vision was contrived, or the Eye framed without Wisdom, or that the Author thereof was not skilled in the Nature of Light, the Rules of Motion, the Doctrine of Refraction and Reflexion, without which the Eye had been no Eye, nor Vision ever effectuated? To secure this necessary Organ from danger, it is lodged in a well adapted bony Orbite; and because only a Body of a Spherical Figure can move easily within another, especially when the whole space is to be filled up, therefore the Eye is Spherical, which is the only Figure capable of those many Motions which are necessary for discerning the various Objects which surround us; and both to facilitate these Motions, and for performing them rightly, it is tied by various Muscles, interwoven with many Nerves; by the means of which, it moves up and down and to either side easily. These Muscles are also so situate, that one is a kind of curb to the motion of the other, lest the Eye should be in hazard of being renversed: Moreover, they serve to keep the Eye fixed upon Objects, as long as there is occasion to look at them. The Eye-lids are not only for a cover when we are asleep; but also they serve to clean and clear it by their Motions, which could not be so safely done by the Hand. As the Eye giveth Life and Beauty to the Countenance, and discovers [Page] the inward Thoughts and hidden Temper both of Body and Mind; so nothing could have been more admirably contrived for Vision; being composed of various humours contained in different Coats. The Cornea or White is convex, and receiveth different degrees of Convexity, according as the Objects are far or near: and to render it capable of changing its Figure thus, the humour next to it is thin, liquid, and pliable, which is therefore called Aqueous. The Pupilla or Sight doth dilate and contract it self as there is more or less Light. And because various distances of Objects require different Positions of the Cristalline humour, through which the Rays of Light pass to the Retina, where they form the Image of the external Object: For Rays from a nearer Object unite at a greater distance than those which come from an Object more remote; therefore the Cristalline humour is pressed upon the Retina, by what Anatomists call Ligamentum Ciliare, and yet it is kept by the Vitrious humour, at such a due distance as is necessary for uniting the Rays exactly upon it. And that the Image of the Object, which is formed upon the Retina, may not be disordered by a Reflexion of the Rays which pass through it, therefore the Choroides or coat which surrounds it, is tinctured black, which colour doth not reflect any Rays; for if it were of another colour it would, and so hinder a distinct Vision of external Objects. The Retina, upon which the Image of all external Objects is formed, is not above an inch and a half; and yet without Calculation or consulting Experience, or Arithmetical Tables of Proportion, we are made to perceive all Objects distinctly in their just and real Proportions and at their true Distances, which is a most wonderful Contrivance, altogether impossible without infinite Power and Wisdom, as both this and some other particulars of Vision are inexplicable by humane Reason.

Nor is the Ear less curious than the Eye: Some offer to prove it more Artificial; but, Comparisons here (as in other things) are to no purpose. Certainly, there are [Page] as many (if not more) distinct Parts in the Fabrick of the Ear than Eye. But it not being my design to give an Anatomical Discourse, I will not offer to dissect it. Notice of all external Sound is given by a delicate Membrane, which is guarded by a viscous Substance, lest rude and violent Percussions should break it. There are wonderful Cavities for receiving the impressions and beatings upon this Membrane, for reverberating them, for modifying and distinguishing them, that they may be clearly understood. All which can be ascribed to nothing less than infinite Wisdom, which contrived the Eye, to give us the most delightful Prospect of the most pleasant Scenes of the Divine Opera; and which formed the Ear to entertain us with the sweet Notes which the most Melodious feathered Chorus Sing to the Praises of their Creator, and especially that by these means our Souls, tho' strictly chained to, and closely detained in the Body, may be capable of communicating their Thoughts to one another.

4. Which leads me to the internal and intellectual Faculties; the vast Capacity of the Mind, the quick and lively force of the Imagination, the incomprehensible Storehouse of the Memory, where Myriads of things are laid up without any Confusion, but ranged in that good order, as a very Thought can produce them in a Moment. This is a large Subject, I dare not attempt it, lest I be carried too far, or should utter things not so obvious, or which might occasion debate. I only mark the excellency and usefulness of these Faculties, which every one can understand. It is by the means of these that we think, reason, discourse, arrive at Wisdom and Knowledge, by comparing things together, considering their mutual Relations, by Judging the present from what is past, by running the Effects up to their Cause, and by taking measures, both of Natural and Moral Events and Productions, from the Nature and Conjunction of Causes. By all which method and manner of reasoning, we constantly find that every thing must have a [Page]Cause, for nothing can produce nothing; nor can any thing give to another the perfection which it self wants. Motion must have a Mover: Life must proceed from something that Lives, and Art and Contrivance from one or other that understands the same; and consequently the whole System of our Reason must be overturned, the first Principles of Knowledge rejected, and the clearest Perception denied, if he who planted the Ear did not hear, if he who formed the Eye did not see, if he who teacheth man Knowledge doth not know. In a word, if the Author of our Being be not infinitely. Wise and Powerful, to which all Mankind have given their consent; for as the Latin Orator, and some others have observed, there was never yet found any Nation or People who did not acknowledge a God.

I crave leave to add some few Thoughts more for evincing this.

5. One is taken from the wonderful Contrivance of nourishing the Body, and supplying all its Parts. Many rare Inventions have been ruined, because they could not be sustained or repaired: When the secret Springs broke, they perished; and what a trouble is it to uphold the Machines of Humane Contrivance, or to keep them a going? But as the Author of our Being did foresee that our Bodies were liable to decay, and did waste themselves by acting and moving; so he has most wisely provided against that Evil, and has laid down a wonderful easie Method of sending Recruits to all the Parts, far and near; nay, even to these which are wrap'd up in the Heart of others, without doing prejudice to the surrounding Vessels, which is by receiving a little proper Food into the Mouth, from whence after chewing and mastigation, it is conveyed into the Stomach, where it is digested into a liquid Substance, whether by heat or acidity, or both, or by the motion of the Stomach it self, we shall not debate. But however it be, there is a speedy Dissolution of what comes there, and a better Se [...]retion or Separation of the different Substances after Dissolution, [Page] than can be by the most expert Chymist. Which Preparation being made, it is instantly discharged into Pipes and Canals, of different sizes, and strangely intersected, which supply every Part with what is necessary; so that the remote Parts are not neglected, nor the nearer ones sooner supplied: all are equally provided and taken care of, and at the same instant refreshed. When the Body is faint and feeble, seems to have lost all its Spirits, and upon the point of expiring, how suddenly doth a little Food recover it? how soon is its colour renewed? and how instantly doth it begin to exert strength and vigour? should this be passed over because common? should it be slighted because ordinary? should we not regard this wonderful Device, by which our Life is maintained from Day to Day? Methinks, those who are so well pleased with Eating and Drinking, should thank the Contrivance. Upon this is founded the Custom of asking a Blessing before Meat, and of giving Thanks after; and to say the truth, it is not only laudable, but more reasonable and necessary than is commonly believed.

6. And as the Nourishment of the Body doth ascribe Wisdom to its Author, so both his Wisdom and Power doth appear in its Generation. What an unlikely beginning has it? how unaccountable that an homogeneous fluid should be the foundation of such an hetterogeneous solid? We are sure it is, but how it comes to be cannot be comprehended. The manner of this Production is as much hid from our Understanding, as the place from our Eyes. The wisest Philosophers are but Children here; their Principles of Mechanism can give no light to this Affair; all they say, is but a heap of fanciful and groundless Conjectures. Nor do I believe the sole Power of what is called Nature sufficient; there must be the guidance of an intelligent Spirit, to regulate Nature, and to see it perform its Duty. As in a Watch, all the Wheels and Parts have a mutual dependance on each other, and do regulate one another's Motions, and cannot move without the Spring: nor this, unless it be wound up by some Hand: [Page] So there is a mutual dependency among the Parts of the Body: They must be all formed at once, and must all perform their Functions together, otherwise not any of them can act or move. The Circulation of the Blood is the Cause of Animal Motion, or absolutely necessary to it, and the means of Nourishment. The Blood cannot circulate without the Motion of the Heart, nor the Heart move without Animal Spirits: Nor are Animal Spirits formed but by the Circulation and Secretion of the Blood; therefore there must be some supervenient Power to influence them all simul & semel, to breathe Life into them, and to set them a going. And if it be said that this is now performed by the Blood and Spirits of the Mother, which circulate in the soetus, yet the Argument holds still against the formation of the first Man, without supernatural Aid; which makes out my purpose, and which is agreeable to the account we have of Man's Creation in Genesis, where it is said, that God formed Man out of the Ground, and then breathed into his Nostrils the breath of Life; that is, by his Almighty Power he wrought a lumpish piece of Earth into that wonderful Machine of Man's Body: But the Creation and Conjunction of those external and internal Parts, not being sufficient to give it Life and Motion; he also afterwards inspired this, by a second Supernatural act of breathing into him. But to leave Philosophizing, and to return to our Subject, how doth the unsuitable and improbable matter from which we proceed, argue the Almighty Power of him who contriv'd it? And was it possible without infinite Wisdom, to provide so wonderfully for the Nourishment and Safety of the Child during the Nine Months that it continues in the Womb? from which Prison it is also delievered in a strange manner, which merits Admiration. When all these things are considered, how much truth and force is in that divine Hymn of David, where he Commemorates his Generation and Production, and where he saith, God hath possessed my Reins, thou hast covered me in my Mothers Womb. I will praise thee, for I am fearfully and[Page]wonderfully made; Marvellous are thy Works, and that my Soul knoweth right well. My substance was not hid from thee when I was made in secret, and curiously wrought in the lowest parts of the Earth. Thine eyes did see my substance yet being imperfect, and in thy Book all my Members were written, which in continuance were fashioned, when as yet there was none of them, Psal. 139. 13, &c. Iob also hath spoken as Philosophically, and much more truely, than any who hath attempted to explain the formation of the foetus, and that in a very few words; thus, Hast not thou poured me out as Milk, and curdled me like cheese? Thou hast cloathed me with Skin, and fenced me with Bones and Sinews. Thou hast granted me life and favour, and thy visitation hath preserved my Spirit, Job 10. 10.

Once more let it be considered how admirably each Part is fitted for the use to which it is destined: And as a great many perform their Motions without our concurrence, so these external Members, which are at the command of our will, do follow our thoughts quickly and readily, without previous Preparation, or so much as a Minute of time intervening. Nothing is quicker than a Thought, and yet as soon as we will it, the Tongue speaks, the Hand acts, and the Feet walk, &c. and all of them again cease their Motion just as we think it; such a close dependence there is of these Members upon our Minds or Faculty of Thinking. One cannot Play well or distinctly upon any Instrument before he can distinguish the Strings, and until he learn what touches are proper to make the different Notes. But we are not taught the distinct and proper Muscles, Nerves, &c. by which our Members move: Nor do we so much as understand how they move them, and yet all is done, as if we had a distinct and perfect Knowledge, and that too with the swiftness of our Thoughts; for our Thoughts and these Members keep pace together, if there be no obstruction and hinderance; and if it were not so, we should be under great Disadvantages. I could bring several other instances to prove, that the Structure and [Page] Oeconomy of the Humane Body is a most wonderful and artificial Contrivance, which can be ascribed to nothing less than infinite Power and Wisdom, and consequently that it is a Demonstration of a Deity.

ESSAY VI.
Evidences of a Deity in other Parts of the World.

IT hath been made appear that every one of us carrieth in us, and about us, a Demonstration of the Deity. Whenever we look upon our selves, we see him; for we read his Wisdom and Power in our Make and Frame, in our first Production and daily Preservation, and by both our external and internal Senses.

1. But if one Evidence be not sufficient for so weighty a Point, let us interrogate other Creatures, and they will all unanimously answer the same thing. We are indeed a wonderful Work, but we are not the only Work of our Maker, he hath framed other Pieces besides; which no less manifest his great Power and unsearchable Wisdom. It is evident that he who made us, made other things, and had both of us in his view when he made either. What should be the use of an Eye, if there was not Light? And to what purpose should there be Light, if there was no Eye to see it, nor any Creature to discern the Beauties which it discovers. He then, who formed the Eye, created the Light; and he who ordained Light, resolved to have a Creature capable of Seeing. We cannot live without Food; nor can the Earth afford us necessary Food without the warm and kind influences of the Sun: that therefore there should be a Sun to render the Earth fruitful, by its benign influences, could not be Chance, but Contrivance, and this proves an intelligent Being.

[Page] 2. If there was but one instance that looked like Art and Design, we should not lay much stress on't; we might be tempted to think that was only a lucky hit of blind Fortune. But we have many Thousand instances in the Heavens, in the Earth, and in the Seas, in both the Vegetable and Animal World, where each Individual is not only wonderfully contrived in reference to the Ends and Uses of its particular being; but also in reference to one another: for they are admirably fitted to one another, and are made to serve other most wisely: The Vniversal Frame is as a huge Machine; the vast Orbs above, and this in which we dwell, as so many Wheels and suitable Parts, which the Artist hath most skilfully joined, that not only each may have its proper Motion easily, but that the particular Motion of one may be beneficial to another, and all of them serviceable to the general Design; no part can jolt out of its place, nor interfere with another. A Fleet of 500 Sail can hardly keep together without falling foul on each other; and behold those innumerable and prodigious Orbs move continually in their immense space, without rubbing, tho' they naturally gravitate towards one another, which shews that they are steered by a most dexterous Pilot. And was it possible to put so many vast Orbs in motion without Omnipotency? We may as well imagine that an Ant or Worm may cause an Earthquake. Certainly the Heavens declare the Glory of God, and the Firmament sheweth his handy-work. Day unto Day uttereth speech, and Night unto Night sheweth knowledge; nor is there any Language where their Voice is not heard; that is, though the several Nations of the World speak with different Tongues, which makes them that they cannot understand each other; yet the Heavenly Bodies, by their regular and useful Motions, speak an Vniversal Language intelligible to all of common Sense, for convincing them that they are the Work and Contrivance of an Almighty and most Wise God.

[Page] 3. Again, Let us consider the Vegetable and Animal World as a well-govern'd Common-wealth, where the People are wisely employed according to their Stations and Capacities, whose different Employments breed no Confusion, but do preserve the Order and Peace of the State, and promote its Wealth, Power, Strength and Glory. The Earth sends forth Trees, Herbs, and Plants of all Sorts for Food or Medicine, to serve the Necessities or Advantages of humane Life; and all these spring up in their proper Situation, as if planted by the Hand of some skillful Gardner, which are sorted into different Climates, to whet and encourage Industry, for engaging and securing a good Correspondence amongst Men. Animals are destined to several Uses, and are assigned to such Regions as are proper to their Nature and these Uses. Fowls have the Air to rove in; Fishes sport themselves in the Waters; and Quadrupedes walk on firm Land; Camels are allotted to Arabia, where there is no Water: Salvage Beasts are sent to Desarts, where they may do less Harm; and they who are mild, tractable, and useful, are kept amongst Men. Such Animals as are dangerous to others, or of less Use, are generally barren and unfruitful, whereas other Kinds do multiply in Abundance: For there would be no Living in the World if Lions, Tigres, Bears, Wolves, Foxes, and the like, were as numerous as Sheep and Oxen. And the Air should shortly be dispeopled of its feathered Inhabitants, if the Vulture, Eagle, and Hawk, could draw out Armies like the Flocks of Crows and Pigeons. Now who impos'd these hard Laws upon those Beasts and Birds of Prey? What Pharaoh forbad them to multiply to the Danger of the State? Is it possible that the Terrour of Man could have made them drown or destroy their Brood? Was it by the Art of Man that Foxes, Wolves, &c. produce all Dogs, and almost but one Bitch at every Litter, whereas other Animals bring forth Males and Females equally. Can this proceed from any, but the wise and potent Author of all things? But [Page] to go on; the climbing Goats feed upon the Rocks; the simple Sheep and unweildy Oxen graze in the Valleys, and the frighted Deer are removed to range in the Woods. The fierce and undaunted Horse is appointed for the Battle; the Ox to Labour, the Sheep for Food and Cloathing; the Hare and Partridge for Diversion, and the Hound and the Hawk for catching them. Thus there is Use and Design to be seen in every Creature, nay, even in Insects and creeping Things, which we look upon with so much Contempt. The very common dull Worm hath its Use; and lest they should be over numerous, the blind Mole is given to check them. But how useful is the Silk-Worm? What a Treasure doth it yield? And how splendid are Men by its Labour? What might be said of the Bee? Its Conduct and Industry are admirable; like an excellent Chymist, it extracts the mellous Juice from the Herbs and Flowers, but does not spoil their Beauty and Figure, as Chymists do by their Operations. It admirably composes Wax, which serves to many Uses, and yet conceals from Mankind both the Matter and Art of that Composition; for it is not yet discovered: For they are mistaken, who think that with which their Thighs are loaded is the Substance of Wax; for this is of different Colours, whereas the Combs at first are almost a pure white: And besides, I my self have observed several Cells in the Combs, filled with that Matter which is upon their Thighs, but for what Use I have not yet discover'd, except it be for hatching their Eggs.

4. If any Object, the Locust and Caterpillar; they may well as upbraid the Prudence and Policy of a State for keeping Forces, which generally are made up of very rude and insolent People; for these are a Party of the Army of the Lord of Hosts, which he sends out at his Pleasure, to chastise the Pride, Wantonness, Ingratitude, and Forgetfulness of Man, who is the only disorderly Part of the Creation: He only breaks the Peace, and moves Sedition in this excellent and large Common-Wealth; and [Page] he does it to his own Prejudice, as generally all rebellious and seditious People use to do: But his unruly and disorderly Behaviour is no Ground of impeaching the Wisdom of the Almighty Head of this great Common-Wealth of the World, far less than the rebellious and seditious practising of Subjects is chargeable upon the Government, who oftentimes (as all Histories inform us) run into it without just Provocation, through their own Wantonness or Ignorance, or foolish Fears, or the evil Counsel of cunning Men, who make them misapprehend some things, and beguile them with a Pretence of making other things better, which in the end turns worse. All the Disorders in this Universal State, which is made up of all Creatures, proceed from these very Causes, which give Disturbance to particular humane States. If I may be allowed to borrow a little Light from Revelation, when I reason against Atheism: The Devil or Lucifer being proud, and full of himself, became disaffected, and turn'd Male-content; and to make himself a Party, he addressed to Man, preying upon his Weakness and Inadvertency, whom having once deluded, he still keeps into that rebellious Interest, by suggesting evil Thoughts, cherishing their Corruption and bad Inclinations.

5. Some may say, That this overturns all we have said about Design and Contrivance, seeing it seems to prove a grand Mistake in the Master-piece. If the World, the several Parts in it, and the Conjunction of these Parts be the work of infinite Wisdom, would one have been made to disturb all the rest, to disorder the whole Contrivance? Or would the Power and Dominion over these have been committed to one altogether unqualified and unworthy of it, as Man seems to be? Or must it be said, That the contriving of vegetative and sensitive things was with in the Skill of this wise Being, but that rational things, or what is of a higher Nature, is above his Reach; and therefore he missed his Aim, and came short of his Design? No, none of these things follow. The Almighty God would shew his Power and [Page] Wisdom by the creating an Infinite Variety of Beings, endued with all Degrees of Perfections; and therefore one who was to be free, to be entrusted with the Government of himself, and who was to be under no other Force than that of Reason and Truth, nor to have any other Tyes than that of Gratitude and Interest, which he might know sufficiently by the Exercise of his intellectual Faculties, and the Application of his Mind to what is always before him. Other things could not be left to themselves; being endued with no Sense or Reason of their own, they are still guided by the Wisdom of their Maker; and hence it is that they never step aside, but always move regularly: Infinite Wisdom appears in all their Motions, and from this it is that some Creatures without Sense, and others which have no more than Sense, do out-do all the works of Men: Without Understanding they know the Rules of Architecture, the Nature and Uses of things, and the Means of compassing them better than Man with all his Reason, and after all his Study and Application: Nay, the Perfection of humane Art is but a faint Imitation of what other Creatures do by that which is called Natural Instinct, which is truely the Guidance of that Infinite Wisdom which contrived them. Mens best Knowledge is but Experience and Observation from their inferiour Creatures. And as it thus appears, that those Creatures are under the Management of their Maker, whose Wisdom manifests it self in their Motions and Actings: So it is no Defect in this most perfect Wisdom, that Men do not act perfectly or exactly right, because they are left to their own Freedom, and the Direction of an imperfect and limited Reason, which yet was sufficient, if they had adverted to the Marks and Instructions given them.

As by Revelation we are assured that Man was at first made upright, so there are Reasons and Prints to convince us of it without Revelation. And as he is endued with Perfections above others in this part of the World, with intellectual Faculties which they want, so [Page] it seems evident, that all those other things were invented to be subject Matter for those intellectual Faculties to work upon. Pictures are not hang'd up but to be seen, for they cannot talk together; so neither can Plants or Beasts. This World therefore would have been but as a wast House; tho' richly furnish'd, yet it would have been altogether desolate of Inhabitants, if there had been wanting one of Understanding and Judgment, and capable of making wise Reflections on what there is in it. Man's Life would be very miserable if he had not the Service of those other Creatures, and they would be useless if it were not with a Respect unto him. Either they were designed to administer into him, or he was made to receive the Advantage which redounds from them: They are excellently fitted to one another, which could only proceed from an intelligent Being of infinite Wisdom and Power.

Thus there are so many and so great Instances of Design and Contrivance, that no thinking Man is able to resist this Faith in God. He who doth not admit this Faith, must be strangely stupid, and so much to be pitied, or unreasonably obstinate, and therefore exceeding censurable.

6. I would ask such Persons what they would be at to satisfie them? Do they require a Sight of God? They may as reasonably ask to see a Voice, to touch a Tune, or to try the Objects of one Sense by another, as Colours by the Ear, and Odours by the Eye. Will they deny the intellectual Faculties of Perception, Judgment, Ratiocination, Memory, &c. to be in others, because they have no immediate Intuition of them? Is it not sufficient Demonstration, that this, or the other Man doth possess these Faculties, when the one or the other sheweth the proper Signs of them, and that the necessary Effects thereof may be perceived in his Discourse and Actions? And what greater Demonstration would any have of an Almighty, Intelligent Being, than prodigious and infinite Instances of Wisdom and Power, such as the World every where presents us with! God's Essence is invisible, [Page] at least to us. What Organs the Angels of Heaven have for beholding him, we do not know; but he dwelleth in a Light which no Man can approach unto, whom no Man hath seen, nor can see. But that which may be known of God is manifest, for he hath shew'd it; for the Invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and God-head; so that they are without Excuse, viz. who doubt or deny a Deity, or who are not perswaded of his Eternity, Power, Wisdom, and Goodness, and who doth not glorifie him as such.

7. If God was not eternal, nothing could have been made, for there was then nothing to have produced any thing; therefore his eternal Existence is evidently proved by the Existence of other things, which do not exist necessarily: And there is not any thing but himself which has necessary Existence included in its Idea. And though the creating of any one thing was a Demonstration of his Almighty Power and Wisdom, because nothing less could produce any thing out of nothing; yet he hath created innumerable things of vastly different Natures and Properties, that by this infinite Diversity and Variety of Beings, his infinite Power may be visible to those who are capable to perceive it. The Immensity of his Power appears in the Immensity of the World, to which our very Imagination can prefix no Limits.By the latest and exactest Calculation of the Modern Mathematicians, there goes 69 Miles and a Tenth Part to a Degree, so that the Periphery or Circumference of the Earth is 24876 English Miles. Its Diameter is 7915, and the whole Solidity may be reckoned Two Hundred Fifty Nine Thousand Five Hundred Seventy and Eight Million, Nine Hundred Thrity Three Thousand Four Hundred and Five Cubical Miles. The Earth is greater than Mercury, or Mars; for the First bears only the Proportion to it, which an 100 hath to 347, and the other of an 100 to 334; That is, the Earth is more than three times greater than any of these: But then it is much less than the rest of the Planets; for in respect of Venus, the Earth has only the Proportion of 43 to an 100, to Jupiter as 121 to 10000, to Saturn as 296 to 10000, and to the Sun as 1 to 1367631. The Magnitude of the fixed Stars cannot be conjectured; but there are Demonstrations offered to prove them greater than any of the Planets; seeing they shine so bright at amost stupendius Distance: For a Telescope which multiplieth 200 times, doth not shew them bigger than they appear to the naked Eye, but rather less. Whence it follows, That this planetary Orb is but as a Point, in respect of the Distance of the fixed Stars; and consequently, That the Vniverse which comprehends the Planets and all the Stars, visible and invisible, each of which has a particular Orb, must be Immense beyond all Imagination and Apprehension. The Length [Page] and Greatness of the Earth, with the vast deep, doth astonish us when we have it in our View; but how little doth this Greatness appear, when we lift up our Eyes to the Heavens and behold the innumerable Multitude of those shining Orbs, Two of which, viz. in the Panetary World, are only less than the Earth; and some of them, not only many Thousands, but Millions of times greater, as we are assured by the Authority and Observation of Mathematicians, and which, without them, we may rudely conjecture by their Appearance at so vast a Distance: By the help of Glasses we may discern many more Stars, than what appear to the naked Eye. And there be very good Reason to believe, that there are many more which Glasses cannot reach; so that Imagination it self cannot grasp the Universe: And all our perceptive Faculties fail us when we offer to view the Extension of it. Lo, all that we see are but Parts of his Ways, for how little a Portion is heard of him, saith Iob, chap. 26. 14.

8. How these celestial Orbs are filled and furnished, we know not; but we have very good Reason to believe, That they are not wast and desolate Places, or meer Masses of Matter to fill up the immense Space of Vacuity. Without doubt they are admirably replenish'd by his Almighty Wisdom, as well as this which is inhabited by us, where are infinite Diversity of Instances, for forming and enlarging in us an Idea of the God-head, and to convince us that his Wisdom and Power cannot be bounded. In one Place Matter lies heaped in loose Particles as Sand, which can be easily separated, nay, blown asunder: In another Place it is kneaded like Dough, we know not how, as in Clay and such like Ground: Again, it is both closely united, and also hardned wonderfully, as Stone, of which there are divers sorts, some of a bright and dazzling Lustre, as the Diamond and Crystal; other altogether Black, or of an unspotted White, or admirably variegated with different Colours, as the several sorts of Marble. Sometimes this hardned Matter is combustible, as Coal; sometimes malleable, as Metal, which [Page] may be beat so thin, that a very small Quantity of Gold could be made to cover the whole Surface of the Earth, as can be demonstrated from Leaf-Gold, and the drawing of Gilded-Wire; for a Grain Weight or two may be extended to some Thousand Ells of Length. Thus the Power of God doth wonderfully appear in the very Disposal of the Atomes and Particles of Brute and Lifeless Matter, which also sheweth his Wisdom no less; for by this means, Matter is made to serve to many different Uses and Purposes, which otherwise could only have served one or a few. Convenient Houses, strong and magnificent Buildings, could never have been erected of Sand and loose Dust, nor could Stone be beat out into useful Plough-Shares and Pruning-Hooks, Swords and Knives, and such other Instruments as the Conveniency of Life requires. Of what Advantage Iron is, we may understand by the Imperfection of Arts in America, before the Europeans carried it thither: Tho' it be commonly reckoned the coursest of Metals, yet none is more useful, and without it other things could not be so well managed. It should be tedious to run over the several Species of brute Matter, but it is evident, That the wonderful Variety thereof renders the State and Condition of Mankind more convenient and happy; and if but a few of them had been wanting, they should have laboured under great Inconveniencies; As for Instance, how inconvenient would it be for those who inhabit Inland Countries, remote from the Sea, if there were not Rocks and Mines of Salt; and therefore the Contrivance of such Variety, speaks out both the infinite Power and Wisdom of God.

Which doth yet more appear when we consider Vegetables, which is Matter raised to the First Degree of Life, being made capable of Nourishment and Growth. Some have written several large Volumes about the Number, Kinds, and Vertues of Plants, and many more might be written without exhausting the Subject. There are many different Genders or Kind of Plants, and every one [Page] of these in the same Gender differ from other as to Size, Shape, Figure, Colour, Odour, Vertue, Duration, and the like; so that the Number of known Plants are computed to be Eighteen or Twenty Thousand; and there may be yet many more undiscovered. Some are almost insensibly small, other vastly great; some proceed from the Seed, others by the Root; some bear Seed, others none at all; some send forth a Flower, others are without it; in some the Flower puts out first, in most others it is last; some have no Odour, others either refresh with their Fragrancy, or they offend with their Stink; some are only commendable for their Beauty and Ornament, as the Tulip, others for their Use and Vertue; and some have Beauty and Vertue enjoined, as the Violet, the Rose, the Lily, and the Gilly-Flower. Some wither almost as soon as they spring up others last a Season; some are Annual, and others perpetual; and all these divers Kinds have one common Nourishment, viz. the Rain and Dew from Heaven. What Admiration may it breed, to consider that such an insipid thing as Rain-Water, is capable to be distilled into Liquors of so many different Colours, Tasts, Smells, and Vertues, as are the Juice of Plants! And it is no less Matter of Admiration, that this same liquid Rain should be consolidated into so firm, hard, and strong Parts, as are the Roots, Trunks, and Barks of Trees: For their Accretion and Growth is only from Rain, the Earth, being only a fit Receptacle to preserve it for them, as is evident from divers Experiments. Is not all this the wonderful Work of God, of which who can make any doubt? If the inward Structure and admirable Mechanism of Plants or Vegetables be considered; for they are composed of different Parts, wisely fitted for Nourishment, Growth, and Preservation: The Root fixeth it in the Earth, sucks in Nourishment, and is as the Stomach in Animals, to digest and prepare it. Then there are various Fibres as Veins to receive the Sap, and thro' which it circulates. There are also some Vessels to take in Air for Respiration, to facilitate [Page] the Circulation of the Sap. The outer and inner Bark of Trees preserve them from the Injury of the external Air: The Leaves are not only for Beauty, but to defend the Fruit, and to shade the Tree it self from excessive Heat, and to gather the Dew, which returning with the inward Sap, helps to nourish the Fruit and Branches. Every Vegetable has its peculiar Contrivance suited to its Nature and Use; which abundantly demonstrates that they are all the Effects of infinite Power and Wisdom: But there are some more remarkable Instances, which, like strange Prodigies, seem to be planted with a Design to force our Admiration and Acknowledgment. Take this short Account of them, which Mr. Ray hath given in his ingenious and pious Treatise of the Wisdom of God in the Creation.

First, The Coco or Coker-nut-Tree, that supplies the Indians with almost whatever they stand in need of, as Bread, Water, Wine, Vinegar, Brandy, Milk, Oyl, Honey, Sugar, Needles, Thread, Linen, Cloths, Cups, Spoons, Besoms, Baskets, Paper, Masts for Ships, Sails, Cordage, Nails, Coverings for their Houses, &c. which may be seen at large in the many Printed Relations of Voyages and Travels to the East-Indies, but most faithfully in the Hortus Malabaricus, Published by that immortal Patron of natural Learning, Henry Van Rheed van Drankenstein, who has had great Commands, and employs in the Dutch Colonies.

Secondly, The Aloe Muricata, or Aculeata, which yields the Americans every thing their Necessities require, as Fences, Houses, Darts, Weapons, and other Arms, Shooes, Linen and Cloths, Needles and Thread, Wine and Honey, besides many Utensils, for all which Hernacles, Garcilasso de la Vega and Margrave may be consulted.

Thirdly, The Bandura Cingalensium, called by some Priapus Vegetabilis, at the end of whose Leaves hang long Sacks or Bags, containing pure limpid Water, [Page] of great Use to the Natives, when they want Rain for Eight or Ten Months together.

Fourthly, The Cinnamon-Tree of Cylon, in whose Parts there is a wonderful Diversity. Out of the Root they get a sort of Camphire, and its Oil; out of the Bark of the Trunk the true Oil of Cinnamon; from the Leaves an Oil like that of Cloves, out of the Fruit a Juniper Oil, with a Mixture of those of Cinnamon and Cloves. Besides, they boil the Berries into a sort of Wax, out of which they make Candles, Plaisters, Unguents. Here we may take Notice of the Candle-Trees of the West-Indies, out of whose Fruit boiled to a thick fat Consistence, are made very good Candles, many of which have been lately distributed by that most ingenious Merchant, Mr. Charles Dubois.

Fifthly, The Fountain or Dropping-Trees in the Isles of Teno, St. Thomas, and in Guinea, which serve the Inhabitants instead of Rain and fresh Springs.

Sixthly, and Lastly, we will only mention the Names of some other Vegetables, which with Eighteen or Twenty Thousand more of that Kind, do manifest to Mankind the Illustrious Bounty and Providence of the Almighty and Omniscient Creator towards his undeserving Creatures, as the Cotton-Trees, the Manyoc or Cassava, the Potatoe, the Jesuits Bark-Tree, the Poppy, the Rheubarb, the Scammony, the Jalap, the Coloquintida, the China, Sarfa, the Serpentaria Virginia, or Snakeweed, the Nisi or Genseg, the numerous Balsam and Gum-Trees, many of which are of late much illustrated by the great Industry and Skill of that most discerning Botanist, Doctor [...] Plukened. Of what great Use all these, and innumerable other Plants are to Mankind, in the several Parts of Life, few or none can be ignorant. Besides, the known Uses in curing Diseases, in feeding and cloathing the poor, in building and dying, in all Mechanicks, there may be as many more not yet discovered, and which may be reserved on purpose to exercise the [Page] Faculties bestowed on Man, to find out what is necessary.

10. But if we make one Step higher to view the Animal Life, we shall see Wisdom and Power still more wonderfully displayed and diversified. What a prodigious Bulk of Life and Animal Motion is the Whale! What a huge Animal Machine is that Leviathan! By whose Neezings a Light doth shine, and whose Eyes are like the Eye-lids of the Morning. Out of whose Nostrils goeth Smoak as out of a Seething-pot or Cauldron. He maketh the Deep to boil like a Pot, the Sea like a Pot of Ointment. He maketh a Path to shine after him, so that one would think the Deep to be hoary. And is not the Epitome of the Animal Life as astonishing which we have in the Mite, and other almost imperceptible Creatures! Which tho' they be but as Motes in the Sun, nay according to the Observation of some, there are some Animals less than a Grain of Sand by several Millions, yet they have Life and Motion, and consequently are inwardly composed of Heart, Lungs, Veins, Arteries, and Fibres, which proves the wonderful Divisibility of Matter, and the Art of Almighty Power, which can produce the same Motions and Sense in an Atome which we see in the hugest Animals. Again, we see here all imaginable Qualities distributed into various Sizes, Shapes, and Figures; and also, all or most of them united together into one. Some are designed to fly in the Air, and for that end are furnished with Feathers, Wings, and very strong Muscles, by which means they are capable to continue and support themselves a long time in the Air, without wearying: And because their Feathers may be spoiled by Rain and Dew, and so rendered useless; therefore each Fowl has Two Pots of Oil, that is, Two Glandules upon its Rump, which always produce an Vnctuous Substance, for anointing the Feathers that they may not be wet, or receive any Prejudice from Rain or the Moisture of the Air. Others are framed to swim in the Waters, and therefore have a peculiar Structure of their Lungs and inward Parts, which makes [Page] them require less Air than Terrestrial Animals. And tho' the Animals proper to one Element cannot live in another, for Fishes brought to the open Air pant and die; Land-Fowl, and the Generality of Terrestrial Creatures, when they fall into the Water, cannot subsist long without Drowning. Yet to shew that nothing is impossible to Almighty Wisdom, there be some Fishes framed to fly above Water, and a great many Fowl to swim and dive under it. So there are Terrestrial Quadrupedes, which, without Feathers, fly in the Air, as Bats, and some Indian Squirrils; and there be others, whose Food being Fish and Water-Insects, they range continually in the Waters, as the Beaver, the Otter, the Phoca or Sea-Calf, the Water-Rat, and Frog; all which have their Toes interwoven with a thin Membrane to fit them for Swimming, and also are furnished with a Wind-Bladder to afford them what Air is necessary to the Circulation of the Blood, so that they can continue long in the Water without Suffocation. Now could all these different proper Structures of Animals have been contrived without Wisdom? Could they have been distinguished in some, and united and intermingled in others, according to the Elements for which they were designed, without infinite Understanding?

To proceed, the Power of Seeing far is given to the Eagle and others, Swiftness to the Hare, Hound, and Roebuck; Strength to the Ox and Bear; Fierceness to the Lion; Cunning to the Fox; Docility to the Dog; Courage and Fleetness to the Horse; and the Elephant is made both formidable and tame, cunning and docile, strong and fierce.

And lastly, there is Man to manage this and all the other Animals, who, tho' he be neither so clear sighted as some, nor so strong, nor so fierce, nor so swift as others, yet by his Reason and the Ordinance of God, he has Dominion over the Fowls of the Air, the Beasts of the Field, and the Fish of the Sea, and maketh them all to do Homage unto him. O Lord, how manifold are thy [Page]Works! In Wisdom thou hast made them all, the Earth is full of thy Riches.

11. We need not ascend higher, nor go further to fetch Proofs of a Deity, nor Instances of eternal and infinite Wisdom and Power. They who are so peevish as to quarrel what they see here, would not lay aside this unreasonable Humour, tho' they were carried to the Regions above. They who are not convinced by these things which are continually before them, would not be satisfied with other Arguments, and there are innumerable more. As they are hardned against the ordinary Works of God, so they would resist obstinately such as are extraordinary, for they mock all of this kind which have been. Wherefore it is wisely observ'd, That God never wrought a Miracle to convince an Atheist; for besides that it is not reasonable that God should indulge an unreasonably willful, and obstinate Humour, no Miracle can be more effectual, or less liable to Exception than the regular Motion of those prodigious Orbs in the Heavens above, and the Multitude of Productions in the Earth below, all of which shew admirable Art and Contrivance. When common Food ceaseth to nourish, Delicacies and Dainties seldom do good. If the Body be clean and sound, common Food should be both savoury and nourishing. And if Men would lay aside their Pride, Malice, and Superfluity of Naughtiness; if they would be meek and docile, they should soon perceive the reasonable Force of what we have touched, to perswade to a Belief of the Existence of God. And if any would have the Satisfaction of a fuller View of these Works of Wisdom and Power, I referr them to the forementioned Treatise of Mr. Ray, because it may be easily had, and is made plain and intelligible by the meanest Capacity.

[Page]

ESSAY VII.
Of the Absurdity of Atheism.

1. THere are Two sorts of Demonstrations, one is a positive Proof drawn from certain and known Principles; the other sheweth the absurd and unreasonable Consequences which would necessarily follow, if what is required be not granted, which is therefore called Demonstratio ex absurdo. Mathematicians make use of both: And there be many Propositions in Euclid which are not demonstrable but by the last Kind. Either of them makes a thing sure; and what is capable of both is most evident, and consequently nothing can be more absurd and unreasonable than to deny and resist what is clearly made out both these Ways. And hence also it follows, That the Atheist is monstrously obstinate, and to the utmost Degree absurd and unreasonable; seeing the Existence of a Deity can be demonstrated either way.

2. First, It is evident by what hath been delivered in the former Essays, that there are clear Instances of Wisdom and Power in the World; and it also clearly appears that this Wisdom and Power are united in one, because they never act separately, but always work together. Power is always directed by Wisdom, and what sheweth the one sheweth the other, which is a sufficient, full, and as great a Demonstration as can reasonably be demanded, of the Existence of a wise Power or powerful Wisdom, and consequently that there is a Being superiour to all that we see, which has as much Wisdom and Power as what we find expressed in the Contrivance and Frame of the World, and in the Composition of the several Beings that are in it, that is, there is and must be an all-wise and Almighty God; for by him we understand a Being whose Power and Understanding [Page] is infinite. Of whose Existence we are also further assured by all the Principles of reason and Knowledge, and by all those Methods by which we find out the Truth of any thing: For we are ascertained of the Truth of things, either by the Consideration of their Nature and abstracted Idea's, or by Deductions from Principles which all acknowledge to be self-evident, or by their effects and Manifestations, or finally by Testimony and Tradition. And all these several Ways, it is evident that there is such a supreme and perfect Being as is meant by God.

3. Moreover, this Truth is so far from being shaken by the Arguments and Objections of Atheists, that they do rather confirm it. Wherefore, that we may entirely silence them, and remove all Difficulties which any may entertain in this Matter, we will consider some of the chief of their Objections, without concealing or diminishing the Force of them.

Firt, It is objected, That an Argument, drawn from final Causes, the Ends and Vses of things, is not concluding, nor of Force enough to establish such an important Truth, because it has more of Fancy than Solidity in it: The ends of things are but little known, and are only devised by a strong Imagination. Fancifull Men apprehend a Thousand things which have no Foundation in Nature, as cunning and industrious Persons can adapt and appropriate things to several Vses to which they were never destined. It is unreasonable to pretend, that the several things in Nature have been particularly designed for the Ends and Vses to which the Art or Necessities of Mankind have employed them. And the like may be said of most other things, which we only fanste were formed with a Respect to such or such an End, because we perceive some Agreeableness betwixt them and it. This Argument Lucretius insists on, which I shall set down according to the excellent Translation of Mr. Creech;

But now avoid their gross Mistakes, that teach

The Limbs were made for Work, a Use for each;

[Page] The Eyes design'd to see, the Tongue to talk,

The Legs made strong, and knit to Feet, to walk;

The Arms fram'd long, and firm, the Servile Hands

To work, as Health requires, as Life commands:

And so of all the rest whate'er they feign,

Whate'er they teach 'tis Nonsense all, and vain.

For proper Vses were design'd for none

But all the Members fram'd each made his own.

Again:

These various things Convenience did produce,

We thought them fit, and made them for our Use.

Thus these, and thus our Limbs and Senses too

Were form'd before that any Mind did know

What Office 'twas that they were fit to do.

Well then, 'tis fond to think that these began

For proper Vses made, bestow'd on Man.

4. The Summ of this Argument is, That all things happened by Chance, That nothing was contrived or made with Design, and that the pretended Ends and Uses of things are arbitrarily imposed by Men. But this Argument falls to pieces, and is of no Force at all, if it evidently appear that the Frame of the World, and the Structure of particular Beings cannot be ascribed to Chance, but to Contrivance and Design, which must necessarily inferr an Intelligent Being: For even the Proposers of this do acknowledge, That acting intentionally proves Wisdom and Understanding, otherwise they would not be so anxious to remove all Contrivance from Natural things.

Now, neither the Continuation of the present State of things, nor their first Production can be afcribed to Chance without the grossest Impudence. Not the first, because Chance is Chance still, and not only may, but doth more often miss than hit right; whereas the Motions of the Planets are certain and regular; and the successive [Page] Production of Animals and Vegetables is constant and unchangeable, never miscarrying, but when some visible impediment happens. The several Species are not confounded or blended together, but every thing produceth its like of the same kind, with all its natural Perfections and Proportions. If one should always throw the same Number with Two Dyes, when the Odds is more than a Million to One, tho' there be but Six different Numbers on each, we would conclude that he did it not by Chance but by some Art or Trick which secured it. How improbable then, nay, how impossible is it, that so many Thousand admirable and regular Productions should happen merely by Chance, when each is a greater Chance than one against many Thousands of Millions without the Management of a wise Power. We conclude him a wise and expert Artist, who always hits his Mark, and compasseth his Design. And is there not as much Reason, to conclude these many natural Productions the Effects of an Intelligent Being.

If it be replied, that all things now are continued and perpetuated by the Order and Method into which Matter has settled, and into which it fell by mere Chance; I answer, That neither can the first Production of things, or that Order and Law by which they are now produced be ascribed to Chance, which was the other thing I asserted. For supposing Matter to be Eternal, we must also suppose some other thing to put it into Motion, for Motion is not essential to Matter: And tho' we should suppose, that both Matter and Motion were Eternal, yet we cannot thence conclude, that blind Matter and undetermined Motion could ever produce any regular thing, without a Director, or one to super-intend it. At the most it can be supposed only to occasion a Separation of its Parts, and a Secretion of the subtile from the grosser Particles, as we see done by some Chymical Operations; but no Force put upon our Imagination can ever make us fansie that it could be so admirably organized of it self, or by mere Chance shap'd into so many [Page] different independent Species of Beings, which have also Power to perpetuate their Kind, not to speak now of the Faculties of thinking and reasoning. We may with much more Ease conceive, that a fortuitous Jumble of Letters may compose all the Books of the World, which the Atheists have been often, and of old twitted with.

And as Reasoning à priori, we cannot admit Chance to be the Cause of things, so à posteriori, we cannot deny Contrivance and Design to be visible in the Frame of the World, the Order of Beings, and the particular Structure of each, unless we do Violence to both Sense and Reason. Such as refuse to acknowledge it, I would have them to declare greater Signs and Evidence of Art, Design, and Contrivance, than what is to be seen in and amongst natural things. Are not all things made in Number, Weight, and Measure? Where do they perceive any Confusion or Disorder? Where do they see irregular and unsuitable Mixtures or Compositions? Are their disproportionable Quantities of Matter, or disagreeable Qualities conjoined in any Subject? Is not Order, Method, just Proportion and Measure to be observed every where, and in every thing? Are not all things so exactly adapted together, and so well fitted to each other, that whether we consider Individuals, or the several Species, or the whole Frame together, nothing can be better devised? What is it to act intentionally, or with Design, but to propose some certain end, and to carry it on by suitable Means? And therefore when we see things so conveniently adapted together as to produce certain Effects, and so well adjusted as to prevent the Miscarriage of them, have we not all Reason to conclude, that there is Design and Contrivance there? The more excellent the Effects be, and the more Artificial the Means, it still proves more Wisdom in the Author and Contriver, and consequently the Author of Natural things is infinitely more wise than Men, because Natural Productions do far exceed those of Humane Art, and the [Page] Means by which they are produced are much more admirable.

It is great Perverseness and inexcusable Obstinacy, not to acknowledge a wise Contrivance in the Ends and Uses of Natural things, or to alledge that they are all devised by Men: For tho' we should grant, that the Ends and Uses to which the Wit, Art, and Industry of Man has improved many of them, were not foreseen by their wise Author, nor those things which they have thus improved, intended by him purposely for the greater Conveniency and Advantage of Life; yet there are real and visible Ends and Uses, and manifest admirable Contrivances in Order to the same, which are altogether independent upon either the Art or Imagination of Men. Is the Distinction of Animals into Male and Female, and the Adaptation of the Female to conceive and nourish the Foetus, both while it is in the Womb and after it is brought forth, merely grounded upon Fancy? Could either Individuals have been multiplied, or the Kinds propagated without this? And was not this an admirable Contrivance, and could it have been without Wisdom and Understanding? What Reason is there to ascribe a Watch to Art and Contrivance more than the Structure of Animals, which is composed of different Parts and Vessels, curiously set together? Why should we think, that Windows were designed to let in Light to the House, and not the Eye purposely framed to see? Why should we think, Doors and Gates intended by the Architect for giving Entry to what we would admit into the House, and shutting out other things, and not also conclude the Valves of the Heart, Veins, and Arteries such another Contrivance? Is there more Art in the various ways of joining the different pieces of any Frame or Machine, than there is in the different joinings of the Bones of the Body, which makes them move differently and very usefully? As for Example; The upper part of the Bone of the Arm is convex, and that Bone of the Shoulder which receives it is concave, by which [Page] Means we can trun our Arm round, whereas at the Elbow there is another Kind of Articulation, which only suffers that part of the Arm to turn upwards towards the Shoulder. And because neither of these joinings were proper for the divers Motions of the Hand and ForeArm, therefore its Bones are joined so as to make it capable of turning round, and of moving backwards and forwards, up and down, and almost every way. The Teeth are the only Bones of the Body, except those of the Ear, which are not covered with a most sensible Membrane: And if they had been covered with it, we had been liable to continual Pain. Now this Difference between the Teeth and the rest of the Bones could not be Chance, but a wise Contrivance. I might also make out this further, by considering the different Contrivance betwixt the Teeth of Men and other Animals, and those of other Animals according to their different Natures, and by many other Instances. But what hath been said is sufficient to prove, That the Ends and Uses of natural things are real and not fansied by Men; that the Universal Frame and the Nature of particular things do evidently and demonstrably prove a wise Contrivance; and consequently that all things are the Effects of a wise and intelligent Agent. And who would be further cleared and perswaded of this Matter, let them read the Treatise which the Honoured and Worthy Master Boyle has written of Final Causes.

5. But 2dly, 'tis objected, That if it be reasonable to conclude the Existence of a Deity, or some supreme and intelligent powerful Being from the seeming Order and Contrivance of some things, it is as reasonable to conclude that there is no such being from the manifest Irregularity and Vselessness of other things, for if there was a God, or any Wise Almighty Being, as is pretended, all his Works would bear Prints of his Wisdom. But we see many things which have no manner of Contrivance in them, which are of no Vse, but rather prejudicial, and therefore we have Reason to believe, that the rest happened by Chance and not by Design. Thus [Page] (say they) the Spleen is the Occasion of much Pain and Trouble, and is of it self of no Vse, for several Animals have been known to live without it. Mountains are irregular and ill contrived Heaps, which spoil the Surface of the Earth, and render it less beautiful, and are very inconvenient for Travelling and Commerce. If this Terraqueous Globe had been the Work of a wise Agent, there would not have been more Water than dry Land, which is the only proper Habitation for Man and Terrestrial Animals, which are by much preferrable to Fishes: Nor would there have been so much Ground laid wast which cannot be inhabited, as the Desarts of Arabia, the Lybian Sands, and about the Two Poles, &c.

6. To all this I answer First, That tho' it should be granted that there are many thing without Contrivance, and which show no Design, yet it would be unreasonable to deny the necessary Consequences of what doth manifestly show both a Contrivance and Design; and therefore whether there be more or fewer Instances which do so, it still follows that there is a Wise, Intelligent Being, capable to produce them. 2dly, We cannot without Rashness conclude, That a things is without Contrivance, because we cannot find it out, nor is intended for any use, because we cannot perceive it. Our Knowledge is very much limited, and it is impossible for us to comprehend all that God doth, and it is great Presumption to condemn what we do not understand. No wise Man will slight the Works of any famous Mechanick or Artist, tho' he doth not presently conceive what he intended by it; for his known Art and Skill in other things makes it reasonable to believe, that what is not yet declared or understood was nevertherless well designed and artificially contrived: Even so, seeing the general Frame of the World doth show so much Wisdom, and that there appears so much Art and Contrivance in the Nature and Structure of particular Beings, we ought from hence to conclude, that all things are wisely and well contrived for excellent Ends and Purposes, tho' we be ignorant of many of them. 3dly, In passing a Censure and Judgment [Page] upon particular things, we ought not to consider them separately only, but also with a Respect to other things, to which they have a Relation, and with which they are conjoined.

Having premised these things in general, I answer next to these particular Instances proposed. First, That tho' the Use of the Spleen is not yet well known, nor can it be certainly determined, nevertheless we have no Reason to think it useless, seeing the Structure of it is as curious as that of the Liver, Lungs, and other Parts. The Use and Function of several other Vessels were not known till of late, and after Ages may discover the Use of this too, which certainly was never placed in the Body without some special End or Use; nor must it be reckoned altogether useless, because some Animals have been found to live without it: For so, both Men and other Animals do live without some Parts, which are of a known Use and of a special Contrivance; besides, tho' the Loss of the Spleen did not instantly put an end to Life, it might have shortned it, or rendred it painful and uneasie, marring the Oeconomy of the Body. 2. As to the Mountains, they are very far from being useless; for they serve to collect and condense the Vapours which feedeth Springs and Fountains: They determine the Winds in some measure: They nourish divers Plants, which will not grow upon the Valleys: They are proper for Metals and Minerals, and are so far from spoiling the Beauty of the Earth, that they make it much more pleasant, by casting it into divers Shapes and Figures. 3. There is as much dry Land as is necessarry either for Man or Terrestrial Animals, nay, as much as could contain many Millions more than there are, so that there is no Reason to complain of being straitned by want of Room. And it was necessary that there should be more Sea than dry Land, partly for the Conveniency of Navigation, and partly for furnishing sufficient Rain to water the Earth. The Ground requires all the Rain which falleth, which, by Computation is reckoned in one [Page] Year to be Five times the Quantity of Water in the Sea. If therefore there had been less Water, either the Earth should have been without sufficient Rain, or when it rained the Sea should have been too much emptied, which would have been very inconvenient, both for those Creatures who live in it, and also for the Ships that sail upon it. The Libyan Sands, and barren Desarts of Arabia, &c. cast no Reflection upon the wise Contrivance of the Earth, for it is not reasonable to think that all Parts should be alike good and excellent; Diversity is both useful and pleasant: What is wanting in these barren Places is supplied by the Richness of others, which are also rendred more delightful by the Contemplation of such frightful Desolateness, even as Shadows contribute to the Beauty of a Picture, and the Brightness of the other Colours. Besides other Uses which we yet know not, they may be designed also to make us sensible how much we owe to the Bounty of the wise Author of all things, who hath made so much of the Earth a convenient Habitation for the Children of Men. Lastly, The same may be said in Reference to the Countries about the Two Poles, which are not very considerable, if we compare them with the rest of the habitable World. And besides, they show the wise Contrivance of the Spheroidical Figure of the Earth, and of making the Axis so much shorter than the Diameter of the Equator; for if it had been otherwise the frigid Zones should have been much more large, and much less habitable. There is no way to Remedy that Inconvenience of the Country about the Poles, at least in our Conception, except there were Two Suns, or that this Sun was made to move without and beyond the Tropicks, neither of which would be so convenient as the present Contrivance.

7. 3dly, It is said, That the World and all things in it were eternal; which if true (in their Opinion) will cut off all Pretext of Contrivance and Design: For if nothing was ever made, then nothing also was ever contrived, there being no Occasion for contriving what was already existent.

[Page] 8. But this Opinion of the Eternity of the World is taken up without any Shadow of Reason or Probability. It is a precarious Assertion, which being denied can never be proved. 2. It contradicts the Universal Tradition of Mankind, which hath always attested that the World had a Beginning. 3. It is against the current Testimony of all History, which traceth the Origin of Nations and People, the Inventions of Arts and Sciences, and which sheweth that all have happened within the Space of less than Six Thousand Years, according to the most probable, (if not certain) Calculation, which could not be if the World and Man had been Eternal. Therefore Lucretius reasoneth very well in his Fifth Book.

But grant the World Eternal, grant it knew

No Infancy, and grant it never New,

Why then no Wars, our Poets Songs imploy

Beyond the Siege of Thebes, or that of Troy?

Why former Heroes fell without a Name?

Why not their Battles told by lasting Fame?

But 'tis as I declare; and thoughtful Man

Not long ago and all the World began:

And therefore Arts that lay but rude before

Are publish'd now, we now Increase the Store.

We perfect all the Old and find out more

Shippings improv'd, we add New Oars and Wings,

And Musick now is found and speaking Strings.

These Truths, this Rise of things we lately know.

4thly, Tho' we may fansie that these greater and permanent Bodies of the Planets and Stars may have been Eternal, because they have lasted so many Thousand Years without any visible Change, as is acknowledged by all, yet we cannot bring our Imagination to conceive the Eternity of successive Beings possible, for a great many Contradictions and Absurdities do follow it. If Mankind had never any other Production than what is [Page] now, then there was never any Man who had not a Beginning: And if all had a Beginning, then Mankind cannot be Eternal; therefore we must of Necessity acknowledge the Production of some one or more (from whom the rest have descended) in a manner different from the present: And there is no Account of the first Production of Mankind so reasonable or so probable, not to say now certain, as that which declares the immediate Creation of one Man and one Woman by the Hand of God. The like may be said of all other succesive Beings. But 5thly and Lastly, Tho' we should force our selves to grant the Eternity of the World and all particular Beings, yet it could not be reasonably inferred from thence that there is no God; for they, who desire this large Concession, must grant to us too, which cannot possibly be denied, that there have been from all Eternity Instances of great Power and Wisdom, from which it necessarily follows, that there is an Eternal, Wise, and Mighty Being; for Power and Wisdom must proceed from something that is wise and powerful. Therefore the Old Philosophers, who did hold the Eternity of the World, did believe it a necessary Emanation from the Being of God, and thought not that it did, or could subsist without him.

9. It is 4thly, Objected against the Being of a God, That if it was, it would render the Being of other things impossible; for if he was, he would be infinite, and if infinite there could be no Room for the Existence of other things. But this Argument proceeds upon a mistaken Notion of the Infinite Nature of God, as if he was some gross material Substance vastly extended, whereas he is a Spirit, that is, a Substance altogether different from Matter or Body, who hath not the Properties of it; and consequently, we cannot draw just or true Conclusions about him from what is observable in them. God's Infinity is not infinite Extension; and tho' his Omnipresence hath some Resemblance to it, yet the Spirituality of his Nature makes his Ubiquity and Omnipresence in no wise [Page] incompatible with the Existence of Material Beings of Corporeal Substances: Nay, they are only sustained by the Infinity of his Essence; and therefore the Existence of so many finite things, which have no Self-Sufficiency to exist of themselves, doth evidently demonstrate the Existence of an Infinite Essence as the Cause and Upholder of them.

It would be tedious to consider all the little Cavils and Objections of Atheists against a Deity. The most material are reducible to those we have now proposed, and may be refuted by the Answers which we have now given; for they proceed either from wrong Apprehensions of the Nature and Attributes of God, or from Ignorance of the Nature and Relation of other things, or from an obstinate Resistance of what is de facto evident; and all of them demonstrate their Unreasonableness and Absurdity, which doth further appear by the absurd and unreasonable Consequences of not acknowledging a Deity, which is a second Way of proving it.

10. For, if there be no God, then it necessarily follows, That either every thing made it self, or that all things came from nothing, and that there are Effects which have no Cause; for there is Life, Sense, and Reason, without any being capable to produce them: And there are artificial Contrivances, regular Proceedings, and wise Adaptation of things to Ends and Purposes far above the Power and Capacity of any thing which is existent. These and many such things follow the Denial of a God, which are not only great Difficulties, but such gross and senseless Absurdities as no thinking Person can either swallow or digest.

As therefore Deformity sheweth Shape and Proportion beautiful, so the Belief of a Deity appears more reasonable, by the Absurdity and Unreasonableness of Atheism, which contradicts common Sense, overturns the agreed Principles of Knowledge and Reason, confound Chance and Contrivance, Accident and Design, and which has its Recourse to Wild, Romantick, and most precarious Hypotheses; for they cannot shun the owning an Infinity, and the Existence of something from Eternity; and they are forced to acknowledge that things are framed according to the Rules of Art and Proportion. Now is it not more reasonable to ascribe the constant Observance of these Rules to an Intelligent Being, than to Chance or no Cause? For there is no middle thing betwixt them to be fixed on; either the one or the other must take place. Nature, which they talk so much [Page] of, is an Obscure Word for concealing their Thoughts and Sentiments: If by this they mean something distinct from Matter, which moves and directs it, their Nature is God in Disguise; and if they must flee to this for a rational Account of the Production of things, why do they quarrel at the Word [God] which carries a clearer Idea, and in the Sense of which all the World is agreed. Tho' this Nature of theirs be equivalent, yet it is more mysterious, and therefore it smells of some designed Perverseness, as if by the Use of this Word, and the Disuse of the other, they would turn Peoples Thoughts from God, and God from the Honour of being the Creator of all things. But if by Nature they only understand certain Laws, and I know not what Ordinances, by which things must move; is this sufficient to explain the first Productions of things? For tho' it should be true that Matter cannot move but according to these Laws, and that moving by them in process of Time the Work could have been produced as it is at present, after that Romantick Manner of Cartesius; yet there was no Necessity that Matter should move at all, nor could it move of it self. Wherefore whether they will or not, they must own the Existence of something prior to Matter it self, or the Motion of it, which Cartesius was sensible of, and therefore he could not build his airy and fanciful System, without supposing the Existence of a Deity. And if he had kept his Eye upon this infinitely perfect Being, and considered the World and all particular things as his Work; if instead of a vain curious Enquiry how things should have been, if Matter once moved had been left to it self, he had shewed how things are, and explained the admirable Contrivance of them, if he had given us a History of Nature, and described the Wisdom of God in the Make, Order, Place, and Relation of particular things; I say, If Cartesius had done this, as he seems to have been able for it, the World would have been more obliged to him, his Philosophy should have been more rational and satisfactory, more useful to others, and of more lasting Fame to himself; Whereas now by turning his Thoughts from the Ends and Uses of things, and the Wisdom of the Author and Contriver, he has turn'd his Back upon the only true Light that was to have guided him; he has grop'd in the Dark and produced nothing but useless Conjectures and the extravagant Ravings of his Brain, which tickled Men at first, as all Novelties use to do, but which wise, inquisitive, and thinking [Page] Men will, and must disgust because there wants Solidity.

As God is the first Cause and Author of all things, so the Belief of a Deity is the Foundation of all solid Reason; what is not built on this is Nonsense and Absurdity. I know the Atheists arrogate to themselves Wit, and Judgment, and Knowledge above others, and do think that it is the Ignorance and Credulity of the Bulk of Mankind (as one lately Words it) which make them to be of another Belief. But I pray you, must they carry away Sense and Understanding from others, because they are so vain as to think it? Do not those in Bedlam think themselves wiser than others? All the rest of the World are Fools in their Eyes, and those who keep them there, not only Fools, but Oppressors and most unjust. And yet Atheism is a more extravagant and pernicious Madness, which it is the Interest of Mankind to keep from spreading. But alas it has been suffered to take Root and spread, nay it is cherished and encouraged. Men walk the Streets and publickly act this Madness. In every Corner they throw their Squibbs of Scoffs and Drollery against the Almighty Author of their Being. They meet in Companies to concert how they may most wittily expose him, and what is the readiest way to render him ridiculous in the Eyes of others: A Clinch, or Jest, or puny Witticism is received and entertained as an useful Discovery, and carried about with all Diligence. Tho' there be no Reason why the Atheist should be a Zealot, there being no Obligation on him to propagate his Opinions; and because the less they are entertained by others he is the more secure; yet no Sect is become more zealous of late than Atheists, and their Fraternity, who maintain their Cause by an affronted Impudence, by the Exercise of a froathy Wit more than Reason, and by Jesting and Drollery rather than serious Argument. And is this a reasonable or commendable way of handling a Matter so serious and important? Should Impudence run down Evidence? Should a Jest or a Witticism be of more Weight than the Dictates of common Sense and sober Reason? If these Men were capable of Counsel, I would ask them whether they are absolutely sure that they are in the right? Are they able to demonstrate that there is no God? This is more than any ever yet pretended to; and if they cannot pretend to this, ought they not to walk very cautiously, If there be a God, as there may, for any Assurance they have to the contrary, what then have they to expect for these [Page] bold Insults and that wicked Opposition to him? A modest Enquiry into Truth, even into the Existence of God himself, is reasonable, and cannot offend either God or Man: But Spite and Insolency cannot by any Means be justified. It shews a Desire that there should be no God, more than Doubts and Scruples about his Existence, which must needs provoke the most hight God, and draw down his Judgments, both on those who are guilty, and on the Land which cherisheth them.

The CONCLUSION.

THO' the Existence of God be most evident, yet I thought my self obliged to insist the longer upon proving it, because it is of such Importance; for it is the Foundation of all Knowledge and Certainty as well as of all Morality and Religion. The Belief of a Deity is the first Article of the Christian Creed, upon which the Truth and Certainty of the rest depend: And therefore 'twas necessary to shew that this is no vain Hypothesis, or imaginary Supposition; but a Truth loudly proclaimed, and strongly confirmed not only by Reason, but every part of the World. So that whatever the Atheist may arrogate to himself, and whatever Esteem may be paid to him unjustly in this corrupt Age, yet he is so far from being wiser than others; that by the universal Voice of Nature as well as Scripture, he will be declared a Fool who saith that there is no God.

When I have proved that this God doth rule the World, which is also included in this first Faith, I shall then consider what it is to live by it, and shall shew how necessary it is to the being just and righteous. And I hope that there is such Satisfaction given in these Essays, that who shall read them will be desirous of the other that are promised.

ERRATA.

PAge 1. line 2. read is, p. 3. l. 7. r. Scripture▪ p. 7. l. 29. r. Principle, p. 12. l. 12. r. so well, p. 13. l. 17. for touchos r. touch, p. 19. l. 8. f. Squares r. Square. p. 23. l. ult. for is r. are, p. 40▪ l. 31. r. as well, ibid. l. 33, r. a part, p. 42▪ l. 25. r. the f. their▪ p. 43. l. 22. r. exceedingly, p. 45. l. 13. f. be▪ r. is, p. 46. l. 21. f. should r. would, p. 47. l. 14. r. conjoined, p. 57. l. 20. r. there.

FINIS.

[Page]

Information about this book

Title statement

An enquiry into the nature, necessity, and evidence of Christian faith. Part I. Of faith in general, and of the belief of a deity by J.C.

Cockburn, John, 1652-1729.

Edition statement

1696

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Text Creation Partnership,

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Date

2003-09 (EEBO-TCP Phase 1).

ID [DLPS]

A33547

ID [STC]

Wing C4810

ID [STC]

ESTC R24209

ID [EEBO-CITATION]

08074066

ID [OCLC]

ocm 08074066

ID [VID]

40791

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(EEBO-TCP ; phase 1, no. A33547)

Transcribed from: (Early English Books Online ; image set 40791)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1226:8)

Source

— An enquiry into the nature, necessity, and evidence of Christian faith. Part I. Of faith in general, and of the belief of a deity by J.C., Cockburn, John, 1652-1729..

Extent

[2], 68 p.

Printed for William Keblewhite,. London :: 1696.. (Errata: p. 68.) (Reproduction of original in the Huntington Library.)

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