As to the First Particular.

THE Theist does not con­cern his Imagination with the trite contests that both amuse [Page 12]and weary Mens understandings, by their Impossible determinati­ons, as they are Debated in Schools; where some undertake to determine that, by the Effica­cy of the Divine Will, the World had an original Creation from nothing: Or as others Assert, from matter that had a precedent Existency, and afterwards di­spos'd by Omnipotency into the Figure we now behold. Nei­ther of which opinions the Theist allows to be his: It being more perspicuous, in his Judgment, to believe that the Universe, with all it contains, is admirable, then to define by what Method, or Means its wonderful Structure was produc'd. But however it came to pass, 'twas certainly ac­complish'd, without pains, by whatsoever was the manner of [Page 13]the operation, because in every thing it comprehends there is an easiness of Order and Being; otherwise there could be no one Individual, of any kind, but might be destructive to another, and the Cause perish with the Effect, which would tend to a period of Providence.

Fox tho it be apparent that Bodies of Life, whether Ani­mals, or Vegetables, are subject to alteration and Death as any of them corupt in order to the Generation of others, yet no­thing is absolutely destroy'd, but rather varied as a continual sup­plement to more productions; so that the Cause remains entire, however it effects Alteration.

Examples are obvious, in ma­ny Particulars, of which, these are ocularly Illustrious; the Sun, [Page 14]Moon and Stars, are influential Causes of innumerable Alterati­ons of Bodies beneath 'em, yet have no change in themselves, as they Operate on other things. And thus it is very manifest that the vast Bulk of the Universe sub­sists by open providential Cau­ses, and their Effects, which by a Series of humane Thought, a­scend untill the Imagination, to wonder leaves 'em, as being not within its Capacity to proceed higher: And therefore, accor­ding to the poetical, Allusion of Homer's Chain of Divine Provi­dence, stupendiously Comits the Scals of its Causes, as fixt at the foot of Jupiters Chair.

If the total complexe of the Universe, does admirably con­vict us that it has an unconceiva­ble Structure and Being, the [Page 15]Author of its Existency must im­pose on the Soul a more sublime Admiration, which by the Theist is readily devoted to Divine Omnipotency.

There is no ordinary Under­standing that may not Signally perceive the providential Results in Causes and Effects, of a deifi­ed Power; but not with the same possibility discern the Stati­on or Essence of the wonderful Author.

Notwithstanding, it is obvi­ously apparent, that there are di­versities of Elementary Operati­ons and Subsistencies appertain­ing to the Earth, on which we tread, that, as to the Causes from whence they proceed, are as far remote from our Concep­tions as any Influenc'd from the supreamest Orb of Heaven: [Page 16]Which experience fully assures, it being not more obscure to our Intellects, why some parts of Earth should enclose divers Materials, Mines of Diamonds, Gold, Silver, Minerals, Streams, and watry Depths, when in o­thers are found Quarries of Stone, and Impenetrable Rocks.

Nor less clouded will be our Imagination, should we search on Mountains tops, and then discover the Head of a Spring, that by secret descending sup­plies perpetually the Current of a mighty River: Would not a Man think that it were as Im­possible to think the Cause of this wondrous Scource, as by Rea­son to conceive why the Bosome of the Earth should nourish the different Materials already men­tion'd. Yet duely consider'd, [Page 17]the Uses for which they are or­dain'd▪ the course Stone or Pee­ble differs not in Value from the purest Diamond, as being more frequent for usage, tho not, in opinion, of the same price: So variously has Providence provi­ded for our Ornaments and con­veniencies of Life. Could the Universe be compair'd with any Conception of the Humane Mind; it were possible to Ima­gine a World as prodigiously wonderful, in Whole and in Parts, as this we visibly behold; but that were to extend thought beyond what is actually Miracu­lous, and therefore no less Ab­sur'd then Impossible; because we could think of nothing but would have some material Re­semblance, to what was observ'd before, within the Compass of [Page 18]the World we Inhabit: On which Ground it may be con­cluded that there can be no Mi­racle to Sense, either great or small, other then what is locally Encompass'd by the Circumfe­rence of Heaven and Earth.

Should a Man endeavour, by any Extasie of Thought, to con­template the Being of Deity, his Imagination could extend no farther then the usual Course of providential Operations: And should he attempt to explain the Divine Essence, he could not se­parate his thought from Appre­hending the Corporeal Shape and Likeness of some Object he had before observ'd. Where­fore, 'tis a presumption in words, if deliver'd by them, that God can be otherwise understood then by his admir'd Providence and Works.

Nor is it possible to Attribute other Definition to Omnipoten­cy; for tho God may be under­stood to have the utmost Per­fection of spiritual Existency, and what is more, demonstra­tively such by operations of a spiritual Nature, or equivalent to it, as shall be evidently prov'd in the next Particular of this Treatise: Notwithstanding, it seems Impossible to word the Definition of a Spirit, because nothing can be deliver'd by Speech but must be the Object of one, or more, of the Senses, and no Man will averr that he can either see or feel a Spirit: It be­ing unconceivable that a Cor­poreal Eye or Sense whatsoever, should perceive any thing that has not bodily parts; otherwise then it may be exerted in some [Page 20]equivalent Capacity, as already express'd.

But before the first Grand Particular, of this Treatise, re­ceives a period: The Theist would be understood that where he mentions the miraculous Sru­cture and Continuance of the total Universe, he does not An­nex a more Ineffable Wonder to the Whole then he does to every individual Part, whether of An­nimal or Vegetable Subsistency. A Miracle is as absolute in Epitomy as in the utmost extent of Bredth, Depth, and Height: In­somuch, that every particular thing appertaining to Earth, a­bove and below its Surface, are no less stupendious then the vastness of its Circumference and Bulk.

If ask'd why the Earth is adorn'd with Flowers of a various Cou­lour and Beauty, and but the Grass and Leaves of Trees green­ly flourishing: The most intel­legent Man can give no perfect reason, no more then if re­quir'd to prove why any one Stone appears of a comlier Fi­gure and Complexion than ano­ther. If farther demanded how Rivers and Seas are supply'd with numberless Streams that are maintain'd and encreas'd: He must profess his Ignorance, be­cause unknown to him, both the manner of the Operation and Materials by which they were originally produc'd. If intero­gated why Air is thiner then Earth or Water, or why Stars are brighter then Trees, or not observ'd to augment by growth [Page 22]like them, he must for the same Reason, answer as ignorantly as he did to any of the precedent Questions.

To conclude, had it pleas'd Omnipotency to have bestow'd rational Understanding to every Species of Being, and Life in the Regions of Air and Earth toge­ther, with whatsoever has a li­quid Existence in the Streams and Oceans of the Universe: The Fish, Beast, and Plant, would no less admire the diversities of their Nature's Proprieties, and Shapes, then those of Man and Woman, or how all of them Subsist and Encrease in their several kinds. Neither could Mankind less stu­pendiously wonder how any of those were produc'd, then by what means the first Man and Woman had a primitive Life: [Page 23]In which consideration, the hu­mane Intellect is no less pos'd by the Miracle of its own Compo­sure and Being, then it is by contemplating how the vast Sructure of the World, with its summ of Wonders, was com­pleated as 'tis now beheld.

Which prefectly demonstrates that there is neither magis, or minus, in the miraculous Act whereby was produc'd the total Universe, or any Individial thing that is contain'd by its Icommen­surable Compass.

From whence the Theist con­cludes that Omnipotency may be Emphatically defin'd by the Miracles of its Works, since by no other Definition, or Sylo­gisme, which the Schools pro­vide, it can be so visibly appre­hended.

And it were vain to Imagine that the Divine Power, too In­finite to be comprehended by any System of words, should be by that Method, no less con­victive, to the Eye of Thought, then it is by ocular demonstrati­on of Things manifestly Admi­rable: Wherefore Mankind ought to acknowledge, with the highest Reverence of the Soul, that the Essence of Omnipoten­cy, Imcomprehensible by ac­cents of Speech, may be equiva­lently explain'd in the superlative Wonders of the World, and the Works it contains. Which in summ, is the Doctrine of the Theist, as it relates to a Divine Power and Being,

But as to the Sphere or Resi­dence of the Almighty; which by the Tenents of some is Ima­gin'd [Page 25]to be above the Supreamest of the Celestial Orbs, the Theist does not undertake to define; which were no less absur'd then to attribute to an Infinite a circurnscrib'd Being.

The Geometrician certainly proves, that nothing can be said to have place; other then what is contain'd by proportional Lines within the Compass of some Figure: Whereby he de­monstrates, that whatsoever is alledg'd to proportion, must con­sequently be allow'd Parts, as in the Dimention of Alineal super­ficies, in any kind, or solids, as the Cube, Globe, Cone, Para­bola, or the like: The most ex­cellent of which cannot compre­hend the Figure of Deity, which if without Body, there is no possibility of its resemblance to [Page 26]any Corporeal Thing or Mea­sure: Wherefore the denomina­tion of Heaven, tho Immensly suppos'd beyond the highest of Stars that shine to wonder above us, is too narrow a Station for the Prefence-Chamber of the Deity: Because the nominating of Place does imply the circum­scription of material Parts; and no Man can be so Ignorant as to suppose that there is any such thing as a bodily Infinite, or that any local quantity may be In­comensurably acknowledg'd.

Notwithstanding it must be granted that the opinion of Ho­ly Persons, tho not strictly to be prov'd, in appropriating to the sublimest height the mansion of Omnipotency, is allowable, be­cause devout contemplation the farther it ascends upward has a [Page 27]more remote, or ineffable Ex­cellency, as being exalted above Things of more familiar obser­vance, tho not less Admirable; as has been precedently observ'd, then consists in the speculation of any heigher objects of thought that impresseth on the Under­standing, Reverential acknow­ledgment of a Supream Power that by its munificence supports the Fabrick of the Universe, and all it contains: Wherefore, in Reverence to discernless or un­known Being, a place unknown, as the most suitable Epithite, may be term'd the select Seat of the Almighty. The Nature of Men having more dread, how­ever, unperceptible of what they conceive they ought stupendi­ously to believe then if it were present to their Understandings: [Page 28]Insomuch that could the humane Eye surpass its usual prospect of the Sun and Stars, and next make a visible discovery of a Heaven far more Glorious then any of the shining Sphere alrea­dy discern'd, the wonderful Ob­jects might, in short time, be as regardlesly perceiv'd as any of the sublime Illuminations ob­serv'd before.

So heedless is Man of things that require his perfect Admi­ration.

But as to the denomination of Heaven, as a sublime some where, rather then place of the Bless'd, as the Schools define, with the beau­tifical Vision of the Almighty, as also the perpetual Felicity of pi­ous Immortality: 'Tis a passible Opinion in the Judgment of the Theist, and may not be Incon­gruously [Page 29]deriv'd from experi­mental Observation; as by the Eye the Imagination ascends by comparing the different Magni­tudes, Heights, and Splendors of the Moon, Sun, Planets, and Stars; by which gradual Con­templation, or as it were step, by step, is apprehended a more Divine and sublime Being of the Deity.

The great Philosopher Aristo­tle, was not dissentaneous to this Notion, when he defin'd the Ce­lestial appearances, so term'd here instead of Bodies, for Rea­sons that will soon follow, by the Name of a fifth Essence, as an extraordinary refin'dness In­cident to their Being and Na­tures, Invariable in their Gran­dure and Figures without the least signification or tendency [Page 30]to Elementary Composition or Change, as so many particular Emblems of Eternity, by whose admir'd Illuminations the hu­mane Soul might be guided to the transcendent acknowledg­ment of a more Illustrious and Divine Existence.

But enough has been said rela­ting to the first Branch of this Treatise, and the Being of a God.

The Second Particular, ten­ding to the Cause and Man­ner of the Worlds producti­on: As also its wonderful Conduct, Order, and Pre­servation; with some Opini­ons of the Learned therein.

IT has been evidently ex­plain'd, by the precedent Discussions, that the Universe, withall its surrounds, is display'd as ocularly miraculous: And therefore incumbent on humane Sense to be a diligent Admirer of all its Objects. The neglect of which cannot be enough Re­prov'd, since it proceeds from [Page 32]sloathful Imprudence, or Inad­vertency of Men, in being not more propensly diligent in devo­ting the Duty of their admirati­rations as fully as the Wonders of Providence are obvious to their sight Insomuch, that a tale told of any extraordinary Fact, if but suppos'd miraculous, shall more assure their Imaginations, then what may be Admirably beheld in the open Face of the Universe, every minute of Life Or that familiar Convictions, because familiar, should be less regarded then stupendious Rela­tions without ocular or sensible Assurance: Whereas the wonder­ful continuance of Objects, and such are those which are perspi­cuously numerous, and within the Compass of the World, ought to Induce our most con­stant, [Page 33]and solemn Admiration as so many testimonials of an Omnipotent Author. Not that the Theist would occasion, by Assertions of this Nature, such perplexities in the Soul as are ob­serv'd in Men that would under­take to discover Causes and Ef­fects far obscur'd by the Vail of Providence; or by what me­thods of Omnipotency the Uni­verse had Original Beginning. The most general belief of Men, however differing in other Te­nents, either as they are Jews, Christians, or Mahomitans, Is, that the total World together with all it circumscribs above and be­low, was by the Will and Di­ctate of the Almighty created from nothing▪ And that Incor­poreal Substances, defined by the Schools: Angels and Spirits had [Page 34]a concometant production with­in the compass of six Days, as the Scripture affirms, with Ele­mentary Bodies of innumerable Kinds according to the diversi­ties of their Scituations, Shapes, and manner of Subsistence.

But here it must be under­stood, that it cannot be proper­ly Imagin'd how an Infinite Be­ing and Operator should be said to effect, in any degrees of Time, whatsoever was produc'd by Omnipotent Power; because every Act that may be compu­ted or number'd in Time, how­soever swift its Accelaration pre­supposeth Motion and Comensu­rable Parts, which were too hea­vily attributed to the Method and Deeds of the Almighty. Wherefore the expressions may rather pass for a manner of speak­ing [Page 35]whereby Holy Writ would more familiarly captivate hu­mane Understanding, which can­not apprehend or think of any Object or Existency, in any con­sideration, that is not, more or less, within the Verge of Time as it is judg'd by the Understan­ding. So that where the Text enumerat's Days in which the Universe was compleated; 'tis not meant as if God had set a task upon himself, to be finish'd in any Journals of time, because the Effect of his Eternal Deter­mination could have no tempo­rary Epithite; and therefore the words of the Writer whereby to deliver, for the benefit of humane Capacity, the Infinite Decree and Operations of the Omnipotent, as temporarily pro­duc'd; must be so intended, be­cause [Page 36]impossible to be apprehen­ded in any other dialect, and Man the Reader.

Another Opinion the Theist observes, and much affected by modern Authors; which is, that there was a material World in Being before it had the Date of Creation from the Pen of Moses: Affirming, according to the no­ted Maxim, that of nothing, no­thing could be made; and this original Matter, tho by them sup­poss'd Corporeal, had no perfect composition till disposs'd by Pro­vidence into such bodily Pro­portions and Forms as are ma­nifest in the supreamer and lower Regions of the Universe. In this Chaos of Matter, in conse­quence to their System of the Worlds Production, must unde­niably be granted a capacitative [Page 37]Being of Incorporeal Substances, as well as those that appertain'd, as they Affirm, to the bulk of Matter, and by the same process receiv'd a future perfection: By which Conception of theirs they seem, absurdly to complicate Eternity of Matter, and Substan­ces of all Kinds, whether Corpo­real of Spiritual; untill all of them were subsequently com­pleated by Divine Ordination: but this Imagination tends not only to Assert a double Eternity, by allowing a perpetual Existen­cy to Matter, as well as to the Being of an Omnipotent Power, but also by affirming that all thnigs were previously disposs'd, from something, either Corpore­al or Spiritual, that was Incedent to their precedent Capacities; by which they annex a tempora­ry [Page 38]Operation to the Works of the Almighty. So that, in effect, they allow, instead of Creation, no other then a providential Al­teration and Refinement of bo­dily Parts, no less then Substances, that were to be exalted to spiri­tual Perfection. From which modalities, or manner of prece­dent and future Subsistences, they derive their Tenents relating to the Being of Angels, Spirits, of all degrees, with every thing that has Being in the Visible and Invisible parts of the World.

And as their most Emphatical Argument, in reverence to hu­mane Original, they plead the Text of Scripture, where it is said, That God form'd Man out of Clay, as precedent Matter.

But this excludes not the Cre­ation of that Clay so wonderful­ly [Page 39]Impress'd by the Almighty as to compleat the Figure of Hu­manity; unless they annex per­petuity to Matter, which were to double Eternity, by assigning that Infinite Attribute no less to Matter then God: An absurdity condemn'd by the Doctrine of the Theist, as already Instanc'd; who rather beholds the Universe as the Object of his Admiration, then undertakes to assert by any Method, that he can contem­plate, the Manner of its wonder­ful Existence; as not possible, in his Judgment, to conceive how any thing had precedent Being that is not manifest in a present Cause. Insomuch that he doubts not to affirm that had Man been capable of apprehending how the World, with all the particu­lars it contains, was produc'd, [Page 40]there had not been wanted the Inscriptions of Providence, on whatsoever has Being, within its Circumference, whereby Man­kind might have legibly discern'd how its total and Parts had the compleat Structures, and Sub­sistences that are visible to the Eye.

But since the whole with its wonderful Particulars are within the Complex of a mighty Round more amazingly vast then can be Intelligently penetrated by humane Sense, or the height of its Diameter measur'd by any Scale of Thoughts that can A­scend to the utmost Point of its supream Cause: By the muni­fence of the Omnipotent we are in some sort familiarly acquain­ted with miraculous Objects tho not with their miraculous Au­thor: [Page 41]And notwithstanding that spiritual Essences together with their admir'd Proprieties, are not so readily defin'd, or the manner of their Existence and Operati­ons, as Corporeal Beings, how­ever wonderful, that actually Imploy the Sense as they sym­pathize in bodily Temperaments, Parts, or Proportions, with those of Mankind: Yet even of these we may have such real apprehen­sions as admirably Approximate the, otherwise, remote specula­tion or their Order, Conduct, and Nature. Let the Example be taken from the Sun, and Stars, which the Theist rather deno­minates spiritual Appearances, or equivalently such, then any other definition, given of them, by the greatest Philosopher; and he may be well allowed that li­berty [Page 42]if he proves them equiva­lent in their refin'd Illuminations, Beings, and Motions, to such stupendious Excellencies that can be no otherwise comprehended then as they are effecatiously spi­ritual.

The Grand Philosopher Aristo­tle, (as before quoted,) by the ac­cuteness of his Intellect, gives the Definition of quintessential Per­fection to the Celestial Lumina­ries, which signifies a Fifth diffe­rent Essence from any thing that had any Ingredients of the Four Elements. But had he as accu­rately consider'd their wonderful Motions and Celerity, as they consummate their Revolutions, he might have allow'd them the Epithites of spiritual Equivalents, in every respect.

The best Account that the most celebrated Astronomers can give of the Suns diurnal Pro­gress, is that he exceeds fifteen Millions of English Miles in the four and twenty Hours; and consequently, that in one Mi­nute of Time his expedition is somewhat more then eleven Thousand a Hundred and eleven Miles of the same Account: Which incomprehensible swift­ness seems liker to vanishing then apparent Motion. It being Im­possible for any thing that has bodily Composition to move with that Celirity, because what­soever has Corporeal Parts must take up space, and therefore move by slower Degrees and Computations then in the Exam­ple given of the Suns accelerati­on: Nor is there any Individual [Page 44]Motion, within the Circle of the Universe, below the Orbs above, that has any competent Simili­tude to their admirable Move­ments. The hasty Currents of the Ocean, or wings of the lou­dest Winds are slow, in their utmost Expiditions, and so are the most sudden flashes of Light­ning; if compar'd with one mo­ments Journey of the Celestial Spheres,

And what is of higher Admi­ration, were it so decreed by Providence, 'tis as possible for the Sun to finish his diurnal Revo­lution in the same Minute of Time, that the Astronomers al­lot to the Miles above mention'd, as for a Thought, that is spirited by the Soul, to Imagine, in a moment, a Methematical Line extended from the East point [Page 45]to the West of the Horri­zon.

And thus may the wondrous Acceleration of the Sun be no less prespicuously contemplated, then, in a Instant, may be per­ceiv'd any Ray of his arrive to the Eye.

But should any solid Body, whether little or great, be sup­pos'd to move, with the swiftest Imagination, from any one Point of the Compass to another; its dimensions of Length, Breadth, and Height, both in a Phisophi­cal and Mathematical Sense, would have local removes, or transition from place to place by such parts of Time as can have no comparative Proporti­on to the Instance already given, of the Suns momentary Celerity, then 'tis possible to parallel the [Page 46]start of a Thought to the mea­sures of bodily Motion.

From whence it follows, that if the diurnal Revolution of the Sun is in every particle of Time, miraculous; a more then ordi­nary definition ought to be al­low'd to his Revolution and Es­sence. No one visible Radiati­on of the Sun but resembles, as the learned in Opticks deliver, a Geometrical Line: But because no such Line can be the Object of Sight, but as it seems to have Corporal Breadth: It has these­fore pleas'd Divine Providence so comfortably to Illuminate the World, that every Beam transmitted by the Sun, is visi­ble with his Figure, tho his Es­sence be not more understood, by any definitive Term, then the Miracle of his Light and Motion.

On which ground, the Theist conceives it very significant to attribute, instead of other de­nomination, the Equivalency of spiritual appearances to the Sun and Stars, as suitable to undeni­able Proprieties in them, where­by is apprehended that spiritual Existencies may be seen, tho not understood; yet by their Visibility directed, as the shining guides of Providence, to Ima­gine more excellent Beings in the Supream Palace of the Al­mighty.

Next to the Immense pro­gressions of the Stars and pla­nitary Orbs that compleat the Twenty-four hourly Periods of the Day: The Theist fully admites the sudain diversity of their Longitudes, Latitudes, Ex­centricities, Oppositions Con­junctions, [Page 48]direct, or Retrograde, together with their various Heights and Distances from the Centre of the Earths superficies: To demonstrate all which, would require a large Astronomical System.

Wherefore the Theist annexeth to the diurnal, his additional Wonder to what may be usually inferr'd from observation of the Suns Annual Motion, by which the vast Orb of Light, and the Worlds miraculous Eye, beholds its Brightness forward and back­ward remov'd, swifter then can be Instanc'd by Thought, yet with no contradiction to Time; tho without the Suns contra­dictory Motion neithcr the hours of the Day or Year could be number'd: If by his glorious diurnal progress he summs Mil­lions [Page 49]of Degrees forward, he moves, in the same Compass of Time, somewhat less then one Degree backward towards the gradual finishing of thc Eclip­tick Year: In which, as so ma­ny periodical Blessings of Pro­vidence, the Elementary Round of the Universe has preservation, as also the Life, Growth, and Subsistence of its Innumerable Individuals. From whence the Theist has reiterated assurance that the Sun and Stars, as to their undefinable Essence and Motion, may be term'd, (as before Inserted,) spiritual Equi­valents; since no Corporeal Movement can possibly perform, in all its Parts, too contrary Mo­tions in the same Instant of Time.

But whatsoever may be said to have a spiritual Operation, cannot be circumscrib'd by place, or in the Phrase of the Schools, have the Epithite of prius and posterius in Motion; wherefore the Miracle, not otherwise to be worded, may be, in some kind compar'd to the expansion, this way, and that way, of a Thought, or as one may con­ceive, as precedently mention'd, a Geometrical Line extended, to any distance, forward and backward by the swiftness of Imagination. And whosoever would oppose the definition here given, as it relates to mo­tional Beings above, the The­ist leaves him, to the Inqui­sition of his Brain, to find a better.

In the mean while, 'tis very manifest, that by no Speculation of theirs they can give any no­minal Definition, whereby they might significantly extricate the difficulties, they are under, by endeavouring to compute the wonderful Motions above other­wise then as they allow Corporeal Substances to the Sun and Stars: Which tho miraculously ap­pearing Effectually such, because otherwise Men and Creatures could not have the benefit of their Illuminations, Heat, and Influence: Yet, (for the Reasons already given,) the Theist affirms that as in their Motions, and Operations, they are virtually spiritual, or which is all one with the Denomination, (before [...]sserted,) of spiritual Equiva­lents: Notwithstanding, that for [Page 52]the advantage of humane per­ception and Commodities of Life, they seem to be corpore­ally discernable. And no Man can affirm that the Omnipotent disposer of the Universe, with all its appurtenances, could not, by miraculous Benevolence, con­ferr bodily appearance on Ex­istencies that, consider'd in them­selves, were distitute of Visible Beings.

But since the Motions of the Celestial Orbs must evidently relate to their Manner of Exist­ence and Essence, the Theist un­dertakes to demonstrate the As­sertion from the most Erudite and accurate Astronomical Sy­stems.

Let the Copernican Hypothesis, because in this Age, of greatest Repute, be made the Example; [Page 53]by which 'tis alledg'd, as the most facile proof, that the Sun stands as the looker on, in his Sphere, whilst the Earth per­forms the diurnal and annual Revolution, which Ptolomy, and Tycho, with other learned Ob­servators, Attributed to the Sun: Tho it be well known that Co­pernicus deriv'd his Hypothesis, from Antient Pythagoras, who, Imagin'd the Earth to be a Pla­net betwixt Mars and Venus, and some of his Successors.

Notwithstanding, it must be granted that the Ingenuity of Copernicus added some Refine­ment to the Tenent of the Earths Motion: Yet rather taken up by him, as he apprehended it more aptly Coherent with Astrono­mical computations then really his belief: As appears by the [Page 54]Dedication of his Works to an Eminent Cardinal.

The Figure describ'd by the Earth, in her diurnal and annual Revolution, was circular, accor­ding to Copernicus: And herein, except in his Hypothesis, he differ'd neither from Ptolomy or Tycho, as they determin'd to the Sun and Stars circular Motions, but Kepler, who liv'd after the latest of these, appropriated to the Earth an Elipsical Revolution, whence he Imply'd that the Earth is of the Shape of an Elip­sis: Which if true of the Earths Figure, the same might be al­low'd to be describ'd by her Motion; because no Corporeal Substance can move, but it must necessarily assimulate its out­ward Form and Proportion: So if a Roler be turn'd on the [Page 55]Ground it will Impress, if there discernable, its figurative Re­presentation; besides abundance of Examples that might be gi­ven to the same purpose.

But as for the Incommensu­rable boundary of the Universe, 'tis doubtless circular because the most perfect of Figures: In which there is no point of its Beginning or End, if consider'd in its self; and therefore by its admirable Propriety more suita­bly circumscrib'd the World with all the Wonders compre­hended in it.

How the Earth, if supposs'd to move can, in its total Complex, be properly term'd either Glo­bolousy round, as Copernicus Systematically allow'd, or a Co­nical solid, in the Form of an Elipsis, as most of the late Co­pernicans [Page 56]Imagine; Is far from being Corobarated by any sen­sible Demonstration? But ra­ther, on the contrary, occular­ly confuted by viewing of the different Scituations in the Earth of Hills, Mountains, Valleys, Rocks, Woods, Seas, Rivers, and the like: Which cannot, ap­parently be circumscrib'd by a­ny Figure that can be nam'd Geometrically Regular.

And if granted, that the Earth does move, in any method they delineate, they produce no proof that it visibly does so: Instead of which they undertake to sup­pose that it may have the Moti­on they assign to it, instead of the Sun, and not be seen to move, according to the noted Verfe in Virgil.

Yet this is their firmed Argu­ment whereby they would per­swade opinon, that the Eye is not so certain, in beholding the rising and setting of the Orbs above, as their Doctrine.

The main Allegation by which they seem not only to warrant the Earths Motion, in all Capa­cities, Instead of the Sun; but also to deny diurnal Revoluti­on, both to the fix'd Stars and Planets, as they only appropri­ate to the Motion of the Earth, the twenty four Hours that ter­minate the natural Day; is, that if diurnal Circulation he granted to the supream Sphere of Stars, they must expedite, according to Astronomical computation, [Page 58]643000 German Miles in a Mo­ment, or two Seconds of an Hour: As also that the Planet Saturn next to them, in the vast­ness of his Orb and Height, must Revolve 909 of those Miles by the same Measure and Com­pass of Time. All which may be granted, tho confessedly won­derful, if allowed to the Stars, as before describ'd, Motion and Essence equivalently spiritual, that like the transition of a mo­mentary Thought, spirited by the Soul, may surpass any di­stance, or measure of Miles that can be computed, as has been precedently Instanc'd, and would tend to unnecessary Repetition if again mention'd.

Wherefore, should any In­specter of this Treatise shock at the Epithite of spiritual Equiva­lency [Page 59]attributed to the admira­ble Expedition of the Celestial Luminaries; he ought to con­sider that Words devis'd, where the Subject treated on is not in it self exactly Intelligible, may have the requisits of a Definition, if thereby probably open'd to the understanding, of whatsoever had been more obscure with­out it.

Nor can the Importancy of the Authors supposition, on this sublime Account, be farther tax­able then Astronomical Pheno­menas Antient or Modern, if with die likeness of proof, In­vented by them, they compute, in order to reduce within the Compass of Imaginary Rules, what had else been too bound­less for humane Science.

'Tis not to be doubted that the Copernicans will be opposers of the manner of the System, deliver'd here relating to the Es­sence and Motions of the Stars of every Denomination, by rea­son that the grosly conceive that they are of a Corporeal Nature as well as the Earth, which they have Elevated into the room of a Planet betwixt the Sphere of Mars and Venus, according to the Tenents of Pythagoras, (as before observ'd:) For which they give no better account then that the Body of the Earth, re­puted by Astronomers, at least, a Hundred and sixty six times lesser then the appearing dimensions of the Sun, may sooner Revolve a eleven Thousand one Hundred and eleven of our Miles in a Minute, then the Greater Body, [Page 61]as they call it, of the Sun: The hard to apprehend how either of them, in a Corporeal Sense, can expedite that Celerity in the same Portion of Time: For the Earth however diminutive, if compar'd with the Sun, yet as to common Understanding, and the Measure that is allow'd its Compass, it seems too big in a­ny Figure, to Answer the Te­nents of the Copernicans by the swiftness of its Progression in a temporary Period so very small. And as they cannot but acknow­ledge the Movement wonderful, whether allotted to the Sun or Earth, so it may be undeniably a-like, in either of them; if proceeding from a miraculous Cause.

Nor does it appear, if gran­ted the Theorem of the Earths [Page 62]Motion, that either Copernicus, or the most diligent of his Astro­nomical Successors, have by any exactness in their Computations, exceeded such as have been per­form'd by the Ptolomaick or or Tyconique Method; the latter of which persons stands at this Day, more renown'd for his ac­curate Observations, than any, that can be for any other pre­tended, if compar'd with his.

But because Demonstration is a surer proof then tan be de­duc'd from the greatest Proba­bility of Argument: Let it be granted that the Sun as well as the Earth, has bodily Parts, ac­cording to the Copernican Sense, and Hypothesis; as also that the Sun is the Center of of the Earth: Or that the Earth, as others af­firm, is the Center of the Sun: [Page 63]And let both of them in Figure, be acknowledg'd Circular.

By the Diagram, here annex'd, 'will be manifest, that if both of them be supposs'd at once to move, suitable to the Systems, here mention'd, of both Parties, 'twill be evident that in any Period of Time they will equally finish one Revolution.

Wherefore in this Diagram, let A, B, M, C, D, Represent the diurnal Orb of the Sun; And let E, F, G, H, be the supposs'd diurnal Orb of the Earth, and S be the common Center of both their Orbs; 'Twill be found by certain Proportion, that in the same Compass of Time, however vast the space that the Earth can be Imagin'd to move from F, to N, in the same [Page 64]Time the much greater Orb of, the Sun may Revolve from B to M.

The Demonstration in Words are thus.

In Parallel Circles, as the Se­midiameter of one, is to the [Page 65]Semidiameter of the other, so is sine, vers'd sine, subtense of one Circle, to the right sine, vers'd sine, subtense of the o­ther: According to the 11 Prop. of the 7 Book of Euclid, and confirm'd by the 4 of the 6, for as S F : F P ⸬ S B : B K: the Tri­angles S P F and S K B are Equiangled, the Angle a S com­mon to both, and right Angled at P and K, and therefore the third equal in both, as also the sides proportional: The same is demonstrable of either of the o­ther Triangles.

To make all which evident to Sense, let a small Thread be fa­sten'd or held in the Center S; and move the other end of it from B to M, it shall as soon come to the greater space B M, [Page 66]as to the lesser F N, which was to be prov'd; and the same may be Affirm'd of F G, in in the Triangle S, F, G, or of B C, in the greatest Triangle S, B, C. Wherefore the Sun may as soon Revolve from B, to M, as the Earth can from F, to N, if both be granted to move, at once by the same Cause: And what can be appli'd to both, if supposs'd to be mov'd togteher, ought to be separately allow'd the Sun as more suitable to oc­cular Evidence.

Wherefore the Theist con­cluds, this second Head of this Treatise, with demonstrative as­surance that the Copernicans are no less Confuted as they would Imagine that the Earth moves, Instead of the Sun, then they, or [Page 67]any other opposers must be, if controdictory to any of his former Principles rationally as­serted.

The Third Particular ex­plicating the Faith of the Theist, and his Manner of Adoration, redounding from thence.

TIS not doubted by the Theist that it has been e­nough prov'd in the beginning of this Treatise, that the open Cause and Effects of Divine Providence sensibly beheld in the ordain'd Constitution of the Universe, and all its Parts, as [...]o many undeniable publicati­ons [Page 68]that ought to Convict the Reverence of the humane Soul, in Reference to the Worship of Omnipotency; could by no o­ther means then by micaculous Order and visible Deeds, be so familiarly communicated to the preception of Mankind; all which has been precedently Ex­plain'd.

And whosoever denies that holy Belief, may not, in that Method, be perspicuously ex­erted, must have recourse to such Relations of Divine Wor­ship as cannot, in their Nature, exceed moral Certainties, or the Effects of Custome and Edu­c [...]tion; which, in their utmost extent, have less assurance the [...] is evident in the Proof of any one Proposition of the Ele­ments of Euclide: And 'twer [...] [Page 69]absur'd to imagine that a Man should be more able to explain the Properties of a Line, or su­perficies, then to Demonstrate how he comes by that main Ar­ticle, of his Creed, the belief of one God.

Wherefore the Theist, as an Infallible Motive to the duty of his Faith, has superlative as­surance conspieuously asserted in the miraculous Conduct, Facts, and Munificence of the Almighty, without the help of Man as his subordinate Tutor; otherwise then as it is Imcum­bent on the more assiduous di­scernments of some to remind others of the pious tegard they ought to have to Works of the Almighty, so manifest to e­very Eye.

Whereas, other perswasions, together with their undiscerna­ble motives, or suppositious Do­ctrins, convey'd, and impos'd by the Interested diversities of humane Allowance, make their obscure Entrance into the Soul of the believer, and by their fer­mented oppositions instigate po­lemick Disputes with such dread­ful Animosities as patronise War and Destruction, whereby they may justly be deem'd, instead of Religions, the Incendiaries of vio­lence and blood: Which san­guine Impieties, or destroying of Lives on the account of con­tested or uncertain Tenents; are wholly avoided by the Principles of the Theist, no less Impossible to be oppos'd then if Men should deny the Being of the miracu­lous World they Inhabit, or the [Page 71]Gifts of Providence which they have Eyes to behold.

But the Theist is not desirous farther to enlarge or apply, what might be said on this occasion, least he should provoke Men of words, or such that with more Passion then Sense, would be his wrangling opposers.

If he Affirms that the Uni­verse is the mediate Object of his devotion to the Omnipotent; he does not therefore conclude that the World was produc'd or Man in it, as if any glory, by either, or both, could be added to God, who is Eternally glori­fied in himself; and not at all by constituting, in a direct Inter­pretation, the species of Man­kind, so wickedly temper'd and compos'd in Body and Mind; [Page 72]and with that generality too, that the Rolls of the Impi­ous are numberless, in every consideration, if compar'd with the few good: Insomuch, that some have attributed the pro­duction of Man to an accidental aberration of Nature, in the Course of her Works; or her Ambition, by that Enormity, to raise humane. Individuals that should be wickedly predominant over themselves and the rest of her Creatures: Wherefore they conclude that Mankind had as corrupt a beginning as 'tis con­tinu'd in too many notorious Examples of Life and Death: As also that they could not be Creatures allow'd by the Almigh­ty to present him with the Ad­dress of their praise or Prayer.

To which the Theist Replys, that it cannot be denied that the vast Troops of the Wicked abundantly over-number the Good; Notwithstanding, their facinourous Deeds abolish not the rational Capacities they have to amend, or to be inform'd by the discreet Integrity of the better principled few: So that 'tis either for want of diligent Instructors, or as they are not incourag'd, as they ought to be, in applying their assiduity to impress Divine Moralities; whereby multitudes might be render'd more propiti­ously devout; and therefore not meerly the natural Inclinations and Tempers of Men that cau­seth their aversness from Piety and Obedience.

And till Rulers of People are less blemish'd by their Principles and Actions, and more advan­tageous Examples of eminent Goodness to such they govern, there will be but small progress towards a general Redress: By reason that where Men can be beneficially countenanced in be­ing bad, they will seldom Im­prove, by their worldly loss, to the benefit of their Souls.

In fine, should a Man, ac­cording to the last Instance, think himself beholding to his blind expression of Nature for all; or what is more, be so ungratiously thoughtless as in no manner of notion to be thankfully accoun­table for his Being, or the bene­fits of Life enjoy'd by him: 'Tis very probable that such a person, if mention'd to him, that it [Page 75]must be some beneign Cause that had given him his Intellectual faculties above other Animals, and likewise capacities of Mind to subjugate them, in divers kinds, for his use and subsistance, would acknowledge, by some Denomination or Method, that he ought to give thanks, as well as pray that the Commodities of Life might be continu'd to him here, tho he believ'd no­thing of a future World: And therefore detestable Inconside­rateness in such as appear neither Proselites to Reason, or Reli­gion.

Others there are, and of ac­cute perception, that want no diligence in observing the Di­vine Conduct and Order diffuss'd throughout the Universe and all its Particulars: Who notwith­standing [Page 76]their utmost endeavour, are at a stand, because they Judge that they cannot discern in the open face of Providence other then the universality of tempora­ry living and dying, with their appurtenancies, as they relate to every Individual of Life: And therefore conclude that Mortali­ty is the total end of Mankind; there being nothing, as they conceive, in any method of Pro­vidence, that gives any assurance of surviving after Death, or appa­rent Being of Immortality.

But Men, of this genius, whilst they imploy the inquisitive subtilities of their Brain below themselves, omit the Judgment they might receive from their Eyes in taking their prospect up­wards; by which they might visibly apprehend that the Skies [Page 77]are adorn'd with numberless Stars, that by no humane obser­vation had ever any alteration, or periods Incident to dissolution: And therefore so many admira­ble Emblems of the Immortali­ty that has Being in them; as by the Essential proprieties of their Nature, Figure, Continu­ance, and Motion, is very ma­nifest; and it has been pertinent­ly prov'd, in the second Particu­lar of this Treatise, that a Thought of the Mind can resem­ble, by suddain expedition, the swiftest Acceleration of a Star: And may not therefore the Soul of Man, from whence such Thought proceeds, be as Im­mortal as the brightest of the Orbs above.

And thus may be encourag'd the sublime Hope that Mankind [Page 78]ought to have of endless Life and Perfection; since by the Dispen­sation of the Almighty there is Immortality beheld in the Lu­minaries of Day and Night: And why the humane Soul should not be granted as capable of E­verlasting subsistence is not to be disprov'd?

Too many there are, that by their infamous Conversation and Lives are so far from me­riting a mention in the refin'd List of Immortality, as they deserve not to enjoy the com­mon benefits of worldly Life: Whilst in Soul they possess so uncomfortable a Being, that by Reason of their Impie­ties, 'tis their utmost wish that Mortality may be their Period. Wherefore they Judge that 'tis no Interest to their Lives to [Page 79]pray, unless their supplications might be admitted, whereby they would be exempted from Death, and continu'd as bad as they are; and so they are here left to themselves, till they think fit to be better.

And now to conclude with the Method of the Theist's De­votion, to which he conceives he has so many palpable motives from the bounties of the Al­mighty to the Life he possesseth, and whatsoever tends to his com­fort in Body and Mind, that he were guilty, of a sloathful Impie­ty, should he not acknowledge his thankfulness with his daily Bread; and the more, because frequently bestow'd by the mer­cies of providence.

As to his manner of Prayer, the Theist affirms it inseparably [Page 80]annexed to the Entireness of his Belief and Method of Devotion; which he conceives cannot have a more refin'd Evidence, than that it perfectly avoids all disputable Commixture or Impurity from any Notions of Erronius Faith or their Parcels of Belief complica­ted, or intermix'd with the diffus'd Creeds of some others: Where­fore he considers his Persuasion as an infallible Purity, or refin'd Nature of Belief, absolutely con­commitant with the Worship of one God, palpably Reveal'd in the stupendious Being of his Works, and the Conduct of Providence visible in them; on which account, it is impossible to add, to so many Superlative Convictions of the Soul, any particular Article of Faith, that is less manifest than the Miracles [Page 81]of Omnipotency perspicuously dispers'd throughout the total Fabrick of the Universe, as it comprehends the Wonders be­held above and below.

And as Divine Admiration must necessarily produce Reve­rence from the humane Soul; 'tis no less undeniably conse­quent, that an Eternal Convicti­on, by actual Wonders, is a Motive above all others, where­by is Effected the Piety of De­votion confirm'd by the bare­fac'd Miracles of the World, and its Universal Providence: On which Basis, by the acknowledg­ment of the Theist, does consist the common Place of his Reli­gion, as has been precedently Instanc'd.

If other Devotions have en­larg'd their Creeds beyond open Miracles, or as they were, in Ef­fect, so many providential Pro­posals of Worship Universally Evident from the time that Man­kind had Being in the World, the Progression of such Beliefs could have no other Rise then as they were suppos'd to be Re­veal'd to particular Persons: And were more or less valu'd, by Men that duely consider'd the original Start, or Comencement of different Persuasions, as the Authors, or first Propagaters of them, were renown'd for extra­ordinary Prudence, Moralities of Life, and holy Conversation: Or signally Celebrated for mira­culous Deeds conceiv'd to be pro­duc'd by them; and consequent­ly, by Education and Custome [Page 83]descended, so reputed, to Poste­rity.

Inumerable Examples might be given, of this kind, from undoubted Stories of Ages past; but none more remarkably An­tient, or of longer continuance then the gross, or horrible Im­piety, that Worshipt the Al­mighty in the Persons of Men; or, like to an Arithmetical Fracti­on of ½, divided Godship by con­ceiving it Infus'd into humane Body.

And thus did not a few of the Antients who attributed to he­roick Persons, and famous Foun­ders of pious Institutions and Precepts, the Titles of Demy­gods: Not as they believ'd them such, but as their Signal Exam­ples, [Page 84]and Sacred Ordinations, could not have sufficient Repu­tation without a sublime Epi­thite: And the more pardona­ble in those Authors, because no better meanes was known to them whereby Mankind might be indued to Holy Obedience and the Sacred Duty that apper­tain to civil Society and Govern­ment.

But as the Intention might be, in some respects, pardonable, the Consequence was highly per­nitious to the Devotion and Peace of Men; as one fellow or other, in several Ages of the World presum'd to be Inspir'd with Celestial Dictates: Or for more supreme Confirmation of his Doctrine attributed Divini­ty to himself; when he observ'd [Page 85]that Men were credulous enough to believe him.

But these could signifie no o­ther: then so many contriv'd Im­postorages, and were by de­grees, accordingly discover'd, as may be observ'd from Stories, with which the Theist does, in no kind, intermix Christianity; notwithstanding it has not that dateless Evidence, as to that Denomination, with his own: It being undeniable that the Belief of one God was a Pri­mitive Motive that had its O­riginal with the Being of the World, and therefore prece­dent to all subsequent Wor­ships.

But since the Profession of Christianity was deliver'd by the [Page 86]Preaching and Writings of Ho­ly Persons, who by the sim­plicity of their Lives and Con­versation could have no such Indirect Ends and Interests that might derogate from the assu­rance, conceiv'd by them, of whatsoever they Attested: The Theist does, no ways, detract from the Goodness of their Doctrine; and the rather be­cause it has an agreeable ex­cellency with the manifest Text of Devine Providence.

For 'tis a Devine Christian Moral, unparallel'd by other Persuasions, that good Deeds are to be done, for the sake of Good, notwithstanding the unworthiness of the Receiver: So by the Conduct of Provi­dence its Munificence is visibly [Page 87]diffus'd to all Stations of Man­kind, however desertlesly per­ceiv'd and injoy'd by them.

The Consideration of which, together with the pious Ex­amples, Resignations in Spirit, and contempt of worldly ad­vantages, Eminent in, not a few, Christian Professors, rai­seth no small desire, in the Theist, that he might Associate with them in saying Almigh­ty and most merciful Father: And consequently that in his Judgment, next to the Belief of one God, Christian Profes­sion ought to be Embrac'd be­fore any other in the World.

And thus you have a Sum­mary of the most pertinent Science, and Tenents applica­ble [Page 88]to the Doctrine of Theisme, not hitherto devulg'd, as al­so its Tendency to the Improve­ment of Holy Religion and Practice.