Magnetismus Magnus, or Metaphysical and Divine Contemplations on the Magnet

Magnetiſmus Magnus: OR, Metaphyſical and Divine CONTEMPLATIONS ON THE MAGNET, OR, LOADSTONE.

Written by Sir MATTHEW HALE, Knight, ſome time Lord Chief-Juſtice of the King's-Bench.

LONDON, Printed for William Shrowsbury, at the Bible in Duck-lane, 1695.

The PREFACE.

THE Author of this hath written Three Tracts concerning the Subject of the Magnet, or Magnetiſm; whereof this is the laſt. The Firſt is of the Magnet it ſelf, which he calls Magnetiſmus Magneticus; the next is concerning other Magnetiſms obſervable in other Natural Bodies, which he calls Magnetiſmus Phyſicus: and the laſt is this, which he calls Magnetiſmus Magnus, for what Reaſon it is plain in the Book. He had received very early a ſpecial Touch of the Divine Magnet; and from his Youth, had not only ſtudied the Holy Scriptures, but had moreover very induſtriouſly ſtudied the Great Book of Nature, in all its Particles; and beſides that, that large Volume of Providence, in the Hiſtory and Chronology of the Actions and Occurrences of Mankind upon Earth from the beginning; and all this for the very ſame end, for which this little Tract was written. He is well known to have been a moſt induſtrious Man in his own Profeſſion of the Law, and to have made himſelf a compleat Maſter of it; and yet notwithſtanding I am very well ſatisfied, that the Induſtry and Time, which he imployed in theſe Studies, was nothing leſs, if not much more, as I verily believe, than what he imployed in that laborious Study and Practice. Hardly a Day paſſed over his Head, in the Times of moſt preſſing Buſineſs in his Profeſſion, even the Term and the Circuits, wherein he did not reſcue ſome portion of time, more or leſs for thoſe Studies, which he imploy'd in Writing or in Reading of ſome Book or other, in order to this end. It was his Diverſion and Recreation, if he had no Company with him, after his Labour and Pains in his Civil Employment. The Effect of all he hath left behind him in divers Volumes in Folio, beſides many other ſmall Tracts. Whereof this may ſerve for a Specimen of his Phyſical Conſiderations; or rather of the Uſe and Improvement which he makes of his Phyſical Obſervations; which he here calls the Beſt and Nobleſt Part of True Philoſophy; and very truly: though I doubt not but we have ſome Pretenders to Philoſophy, and to Divinity too, who will be apt to cenſure him to have gone too far, and to have given too much advantage to Enthuſiaſm in the latter part of this Tract. And therefore I think fit to ſay ſomething of that in this place.

We have here his Judgment and Belief of a Divine Efflux upon the Underſtandings and Wills of Men, and that even among the Heathen, thoſe ſo famed for Wiſdom, Juſtice, Piety, and Knowledge, were Illuminated and Guided by a Divine Influence. And we have here alſo the Ground of this his Judgment: 1. Obſervations in Nature. 2. The Sentiments of Learned and Underſtanding Men, Philoſophers in all Ages. 3. The Authority of the Sacred Scriptures; to which, he elſewhere adds his own Experience. And whereas he had in ſome things changed his Opinion, as he ſaw cauſe, from what it was in his younger time, this he received early, as appears by ſome of his firſt Writings, and retain'd conſtantly to the laſt, as appears by his Tr. of Humility, which he wrote upon my Motion not long before his laſt Sickneſs. In his Tr. of Wiſdom and the Fear of God, after other Particulars of the Wiſdom of the Fear of God, he adds in the 10th. place: But beſides all this, there is yet a Secret, but a moſt certain Truth, that highly improveth that Wiſdom, which the Fear of the Lord bringeth, and that is this, That thoſe that truly fear God have a Secret Guidance from a higher Wiſdom, than what is barely humane, namely by the Spirit of Truth and Wiſdom, that doth really and truly, but ſecretly prevent and direct them. And let no Man think that this is a Piece of Fanaticiſm. Any Man that ſincerely and truly fears Almighty God, relies upon him, calls upon him for his Guidance and Direction, hath it as really as the Son hath the Counſel and Direction of his Father: and though the Voice be not audible, nor the Direction always perceptible to Senſe, yet it is equally as real as if a Man heard the Voice ſaying, This is the Way, walk in it. And this Secret Direction of Almighty God, is principally ſeen in Matters relating to the Good of the Soul: but it may alſo be found in the Great and Momentous Concerns of this Life, which a Good Man, that fears God and begs his Direction, ſhall very often, if not at all times, find. And in his Tr. of Humility, ſpeaking of this Guidance and Direction of Almighty God, in relation to a double End; 1. The Salvation and Happineſs of the Soul. 2. In all the Walk and Concern of this Life: As to this latter he ſaith; The Air doth not more naturally yield to our Attraction in Reſpiration, or to inſinuate it ſelf into thoſe ſpaces that are receptive of it, than the Divine Aſſiſtance, Guidance, [〈1 page duplicate〉] [〈1 page duplicate〉] and Beneficence, doth to the Deſires, Exigencies, and Wants of an humble Soul, ſenſible of its own Emptineſs and Deficiency, and imploring the Direction, Guidance, and Bleſſing of the moſt Wiſe and Bountiful God. And then adds, I can call my own Experience to Witneſs, that even in the External Actions, Occurrences, and Incidences of my whole Life, I was never diſappointed of the beſt Guidance and Direction, when in Humility and Senſe of my own Deficiency, and diffidence of my own Ability to direct my ſelf, or to grapple with the Difficulties of my Life, I have with Humility and Sincerity implored the Secret Direction and Guidance of the Divine Wiſdom and Providence. This he ſpeaks of the ſecret Guidance by the Spirit of Truth, by Illumination of the Underſtanding and Inclination of the Will; but there is another Secret Guidance by a Providential Diſpoſal of Occurrences, which he doth not here exclude, yet ſeems more eſpecially to intend, when he afterward appeals to the Experience of others.

I have alſo obſerved as well from what he hath ſaid upon ſeveral Occaſions, as from divers Paſſages in his Writings, that he had from his younger time, in all his Life, not only a great reſpect to this ſecret Guidance of the Spirit of God, but alſo ſo great a Senſe of the Malice, Subtlety, and Energy of the Evil Spirits, as made him very vigilant againſt them. And I doubt not but his conſtant and reverend Attendance to that Holy Conduct, and his Vigilance againſt the Wiles and Devices of thoſe inviſible Enemies, were a principal Means whereby he became ſo Great and Good a Man as he was.

THE CONTENTS.

• THE Reaſon and Order of this Tract Page 1
• The Magnetical Manuduction unto the Sovereign Being in Ordine Cauſarum Efficientium Page 7
• The Evidence of the Exiſtence of the Glorious GOD, from the Suppoſition of a Self-moving Principle in Nature Page 13
• The Evidence of the Exiſtence of a Deity from the Excellent Ordination of theſe Powers to their ſeveral Ends and Uſes Page 30
• The Evidences of the Wiſdom, Power, and Goodneſs of GOD reſulting from the Conſideration of the Parts of the Univerſe, and particularly of the Magnetical Parts. The Firſt Inſtance Page 37
• The Wonderful Wiſdom and Power of God appearing in the admirable and various Motions of the Magnet Page 52
• Touching the Reaſon and Method of the enſuing Diſcourſe Page 64
• Concerning Divine Magnetiſm Page 68
• Concerning the ſeveral Inſtances and Means of the Converſion of the Soul to God Page 74
• Concerning the Natural Means of the Soul's Converſion to Almighty God Page 77
• Concerning the Reaſonable or Intellectual Means of Converting the Soul to God Page 83
• Touching the Rational Inſtances and Motives of the Converſion of the Soul to God, upon the Account of the Works of Nature and Providence Page 88
• Touching the Second Means of Converſion of the Soul to God, namely Divine Revelation Page 101
• Touching the Reaſonableneſs of the Chriſtian Religion, and the ſutableneſs thereof to the Reduction of the Soul to its due State, Poſition and Happineſs Page 120
• Concerning the Supernatural Means of retaining the Soul in its due Reſpect and Poſition to Almighty God, and of the Reduction thereof unto it Page 131
• The Concluſion Page 141
• Upon Pſal. 86.8. Neither are there any Works like thy Works 151

Magnetiſmus Magnus: OR, Metaphyſical and Divine CONTEMPLATIONS Upon the Conſideration of the MAGNET.

CHAP. I.

The Reaſon and Order of this Tract.

WHEN I look into the Writings of the Ancient and ſome Modern Philoſophers, that have written touching the Works of Nature, I find in them very many and excellent Enquiries into Cauſes and Effects, and excellent Natural Diſcoveries touching them: And I need go no further for the Evidence thereof, than the Books of Ariſtotle, de Naturali Auditu, de Meteoris, de Anima, de Generatione & Corruptione, de Generatione Animalium, de Partibus Animalium, and the reſt of his Phyſical Diſcourſes.

But in moſt of their Diſcourſes, that which is ſhort in them, is indeed the beſt, and trueſt, and nobleſt part of true Philoſophy, namely, the carrying up of the admirable Works of Nature, and their Regiment, to the Supreme Cauſe of all Things; and the Glorifying of that God that hath inſtituted, and ſtill continues that Law and Order, which we call the Law of Nature, but is in truth no other than the wiſe Inſtitution of the Supreme Legiſlator, fitted to every Being in their Creation, in the greateſt Beauty and Convenience, and to ſeveral excellent Ends.

The Univerſe, and all the Parts thereof, as they had their Origination from God, ſo they are all of them full of admirable Order and Uſefulneſs, and do all proclaim, as well as they can, the Power, Wiſdom and Goodneſs of their Author. It is a goodly and glorious Temple, which in every particular, and in the whole Compagination of it, ſhews forth the Excellence of the Architect.

But becauſe all theſe Works, though made with admirable Order and Wiſdom, yet every Integral thereof hath not Underſtanding to conſider their Own or the World's Beauty and Order, nor actively to carry up the Praiſe and Glory of their Being and Beauty to their Author, the Glorious God hath placed in this goodly Temple certain Intelligent Beings, Angels and Men, for theſe great Uſes. First, To behold the goodly Frame of the World, and intellectively to conſider it. Secondly, To carry up theſe Works of God to their proper Cauſe and Author. Thirdly, To Admire and Magnifie the Power, the Wiſdom and Goodneſs of God in all his Works.

Man therefore is indued not only with a Sentient Nature to behold the Works of Nature, but alſo with an Intelligent, Inquiſitive, Reaſonable Soul, to obſerve and conſider them, and the admirable Wiſdom and Order that appears in them, and to carry them up to their Wiſe and Bountiful Author, and is placed in the Temple of this Lower World, as the Prieſt of that part of the Creation, for himſelf, and in the behalf of the reſt of the Creatures, to Magnifie and Glorifie the Great Creator, and to carry up to him their common Tribute of Praiſe and Glory.

And indeed, this is the beſt Part, and trueſt Uſe of all Philoſophy. And although a due Attention unto the Works of Nature will readily prompt any conſiderate Man to this part of Philoſophy, yet herein the Excellency of the Holy Scriptures, and the true Philoſophy, that we may learn therein, exceeds all other Philoſophical Diſcourſes of the Ancient Philoſophers: It carries up all the Works, which we uſually call Works of Nature, and their admirable Order, Laws and Regiment, to the Great Creator and Governor of them, and teacheth Mankind their Duty thereupon, and to preſent the Glory and Praiſe of the whole Creation, and all the Creatures therein, to the Sovereign Lord of all Things. Pſal. 104.24. O Lord, how wonderful are thy works! in wiſdom hast thou made them all: the earth is full of thy riches. Pſal. 107. O that men would praiſe the Lord for his goodneſs, and for his wonderful works to the children of men. Pſal. 111.2. The works of the Lord are great, ſought out of all them that have pleaſure therein. Pſal. 92.5. O Lord, how great are all thy works! and thy thoughts are very deep.

It is a True and Wiſe Saying of that Excellent Perſon, Sir Francis Bacon, That though a little Philoſophy may make a Man an Atheiſt, yet a deep Search into it, will bring a Man to the Acknowledgment and Veneration of God. He therefore that reſts in the bare Search and Proſpect of the Phaenomena of Nature, without running of them up to the Author and Law-giver of Nature, is not gone half way in true Philoſophy, nor hath attained that End, that ought principally to be minded in his Natural Enquiries.

Some of thoſe that have gone before me in Magnetical Philoſophy, as Grandamicus, Kircherus, and Mr. Ward, have left me an Example of improving this little Portion of Natural Philoſophy into Divine Speculations: I ſhall therefore take the liberty to cloſe my Magnetical Obſervation with ſomething of the like nature, though I ſhall not go altogether in the ſame Path that they have gone; as will appear in the ſeveral ſucceeding Chapters, and their Contents.

There is not the leaſt Rivulet, but if I follow it downward in its courſe, it will bring me either mediately or immediately to the Ocean, as the Term of its Motion: And yet if I follow it upward, firſt to its apparent Fountain, and then thorough thoſe Anfractus Terreſtres, that feed that Fountain, it will bring me, by neceſſary conſequence, to the Ocean, as its Original. Eccleſ. 1.7. All the rivers run into the ſea, yet the ſea is not full; into the place from whence the rivers came, thither they return again.

As all Secondary Beings are directed to the Honour and Glory of Almighty God, and of his Goodneſs, Wiſdom and Power, as the chief End of their Being; ſo they all recognize him, as the Original of their Being. And therefore he that duly conſiders the leaſt Work in Nature, as he ſhall find in it the Footſteps and Indications of an admirable Wiſdom and Goodneſs; ſo, if he follow it upward, and trace it through the various Meanders of Cauſes, he ſhall be conſtrain'd to fix and terminate the Original of that Being, and of that Goodneſs and Wiſdom that is diſcovered in it, into the Efficiency of the Infinite, Glorious and Eternal God. Every ſpire of Graſs, every the moſt inconſiderable Molecula Seminalis in Nature, will teach us this Leſſon.

And I ſhall therefore apply my ſelf to this petty Particle of Nature, the MAGNET, and ſee whether, by the unwinding of this little Bottom, I can arrrive at the ſame Diſcoveries.

And firſt I ſhall begin with the Manuduction that this ſmall Clue lends me, to bring me to the Acknowledgment of a Deity, a Deity of moſt admirable Wiſdom, Power and Goodneſs, as its Cauſe.

CHAP. II.

The Magnetical Manuduction unto the Sovereign Being in Ordine Cauſarum Efficientium.

WHEN I take into my Hand a ſmall Verſorium, that turns its Cuſpis always to the North, where-ever I put it, and I have another of the like Metal and Make, that ſtands at whatſoever Poſition I put it, I preſently think with my ſelf, that there is ſome Cauſe which makes the Difference in the Motions of theſe Verſoria, that in Matter and Figure are entirely the ſame. And upon a further Enquiry, I find the former was touched with the South Pole of a Magnet, which gave it this North Verticity. I then enquire how the Magnet came by this Virtue, not only to convert it ſelf to a Polar Poſition, but to infuſe the ſame Quality, though with a different Termination, into the Verſorium, by its Touch. And upon further ſearch, I find that this Magnet was taken out of the Earth; and by ſeveral other Inſtances, I find, that the Earth hath not only a Polar Direction of its own to the North and South, but is effective of the ſame in the Magnet, and in ſome other Bodies, that are receptive of ſuch a Virtue and Diſpoſition: And therefore I do without any great difficulty conclude, That the Earth is ſurely a Magnetical Body, endued with a Magnetical Virtue, which gives it ſelf a Polar Direction, and gives the like to my Magnet.

Hitherto now I have made a fair progreſſive Diſcovery of Efficients: The Verſorium receives its Magnetiſm from the Magnet, and the Magnet from the Earth.

But now, from whence hath this vaſt Body of the Earth acquired this Magnetical Vigour?

To ſay it hath it barely from the Modification of its Matter, as its Figure, Texture of Parts, Site, Poſition, is utterly unſatisfactory to any Man unprejudic'd by Fancy. For, 1ſt. Virtue and Power is a thing quite of another nature from Matter: Matter is a dull, unactive Thing; if it have Motion, it muſt be put into Motion by ſomewhat elſe, or it will everlaſtingly reſt. 2dly. Again, ſince the Motions of the Particles of Matter, when put into Motion, muſt needs be tumultuous and various, it is impoſſible that they ſhould produce ſuch a regular, ſtable and fixed determinate Direction in the Earth it ſelf, much leſs produce ſuch regular, yet various, Motions and Inclinations in the Magnet.

It remains therefore, that either the Earth hath this Virtue primitively and ſimply from it ſelf, or it muſt be impreſſed upon it by ſome other Powerful Effective Agent.

It is impoſſible that the Earth ſhould be primarily Effective of its own Magnetiſm, for theſe Reaſons. 1ſt. It is apparent, That as the Earth it ſelf is determinated in its Moles, and Figure, and Poſition; ſo its Magnetiſm is determined to theſe, and theſe Directions, Diſpoſitions and Inclinations. It muſt needs be, that whatſoever is determined in its Exiſtence or Operations, muſt be determined by ſomewhat elſe than by it ſelf. 2dly. Which is an Inforcement of the former Reaſon, That which can from it ſelf communicate to it ſelf an intrinſick Virtue of this kind, what hinders, but that it may communicate to it ſelf an Intrinſick Power of any other kind, and ſo in effect to be Infinite in Power? For why ſhould it reſt in this or that particular Modification, or Extent of the Power it gives it ſelf?

And it will be all one as to this, whether we ſhould ſuppoſe the Earth, were it poſſible, to be Eternal, or made up in ſome determinate portion of Time: For whatſoever hath Limits of its Being or Power, muſt have a Cauſe of his Being, that muſt give it its Determination and Limitation. If any thing that is finite and limited in Extent, Figure, Virtue, Vigour, though it were poſſible to be Eternal, muſt yet be an Eternal Effect, and have an Eternal Cauſe, that muſt give it its bound and circumſcription. And therefore Ariſtotle, though he erroneouſly held the Eternity of the World, in the ſame conſiſtence as now it is, yet always concluded it to be but an Effect of an Efficient, though a neceſſary Effect of an Efficient neceſſarily productive of it.

It remains therefore, that if the Earth had this Intrinſick Virtue, Vigour or Magnetiſm, it muſt have it from ſome other Efficient: Its Motions are indeed the Effect of its Vertue, but its Virtue is the Effect of ſomething elſe. And if it had it from an Efficient, 1ſt. It had it from an Intelligent Efficient; for it is a Power or Virtue ordinata ad Finem, as we ſhall ſee hereafter; and conſequently, whatever Being it was that gave the Earth its Intrinſick Magnetiſm, it muſt be ſuch an Efficient or Agent as acts ex Intelligentia & Intentione. Though Irrational Agents are directed to an End, yet the Prime Agent is that which directs to that End.

2dly. It muſt be an Agent of a ſtrange and admirable Power and Strength, that could dart ſuch an Activity or Virtue into the vaſt Body of the Earth, of above Twenty two thouſand Miles circumference. And if it be ſaid, Tho' we know not what that Agent might be, that might impreſs this Vigor Magneticus upon the Earth, yet it may be ſome Natural Agent, without having recourſe to a Deity, though we know not what this Cauſe is: poſſibly it may be an Effect of the Sun; poſſibly it may be ſome Polar Influence from the Heavens; poſſibly a kind of Irradiation from the common Axis of the Univerſe; poſſibly ſome Magnetical Points in the Heaven, that may influence the Earth with this Magnetiſm.

I anſwer; Though ſuch things as theſe may be ſuppoſed, yet they are not proved; and therefore we cannot eaſily aſſent to any of theſe Suppoſitions, without Proof: but ſtill it muſt remain as an unſhaken Truth, That the Earth is Primum Magneticum; that its Magnetiſm is implanted in it, as part of its Nature, or Formal Being.

But ſuppoſe there were any of theſe Cauſes aſſign'd, or any other Cauſe of its Magnetiſm, though unknown to us, yet ſtill the ſame Enquiry will hold, What, or who gave that Magnetical Virtue to that Cauſe? And we muſt be forced to walk from one Natural Cauſe to another, till at laſt we muſt come to a Supreme Infinite Efficient, that hath no Limits or Bound of his Power, Wiſdom, or Being, even the Great, and Infinite, and Glorious God.

I confeſs, this way of Argumentation is applicable to any other Effect or Motion in Nature, and concludes the neceſſary Exiſtence of a Being abſolutely Perfect, as it doth in this Inſtance of the Magnet, and is no more peculiar to this Effect in Nature, than to any other: But yet it may be uſefully, and with great Evidence of Reaſon and Plainneſs, deduc'd from the Conſideration of the Magnetiſm of the Earth, though it exclude not the like Improvement of any other appearance in Nature to the ſame Concluſion.

CHAP. III.

The Evidence of the Exiſtence of the Glorious GOD, from the Suppoſition of a Self-moving Principle in Nature.

THAT there are ſuch Beings in Nature, that exert their Motions and Effects from an Internal Principle, we have ſufficient Evidence, which way ſoever we look in the World, and I ſhall further inſtance from the Subject in hand.

Now, a Being, that hath the Principle of his Actions and Motion in himſelf, I ſuppoſe to be of Two Kinds.

I. That Being, which is abſolutely Independent, the Original of all other Beings and Powers, Infinite in Eſſence and Power, the Great and Glorious GOD, in the virtue of whoſe Preſence, Influence and Activity all other Active Powers have their Being and Operations, whoſe Exiſtence is not demonſtrable à Priori, or from his Cauſes, (for he is the Soveraign Primitive Cauſe of All Things,) but is demonſtrable by his Effects, Works and Operations. And this is that which I am endeavouring to evince, even by this little portion of Nature, which I have in hand.

II. Again, There are other Beings, that although they have the principal Motions and Operations within themſelves, yet, 1ſt. Have it not from themſelves, but either mediately or immediately from that Great Sovereign Fountain of Being and Power above-mention'd. 2dly. Nor have it independently: For as in their Original they have it from God, ſo they ſtill have it dependently upon Him. If the Soveraign Influence ſhould not unceſſantly be communicated to their Beings and Operations, both would ceaſe. And conſequently, although when they are once ſetled, they have the Root of their Motions and Operations within themſelves, ſo that no other Created Cauſe doth Phyſically contribute to them; yet the Sovereign Cauſe, and his Influence, hath ſtill a moſt Intimate Co-efficiency with them in all their Motions and Operations; and ſuch an Efficiency, that is far greater and more intimate to them, than thoſe Self-moving Principles themſelves. For though theſe Principles, as in relation to the Effects theſe Self-moving Principles produce, habent ſe per modum primariorum efficientium; yet, in relation to Almighty God, habent ſe per modum Inſtrumenti vel Cauſae ſubordinatae.

Now, theſe Self-moving Intrinſick Principles are not unfitly called Eſſential Virtues, or Eſſential Forms; and in reſpect of their Production, are of Two kinds.

First, Such as were lodged primarily in ſome Nature or Body, without any Traduction from any other Created Being: ſuch were the Virtutes Eſſentiales, or Forms, of the Firſt Animals; ſuch is alſo the Magnetical Form, or Eſſential Virtue of the Earth, which could no otherwiſe be derived to it, but from the Efficiency, Ordination and Inſtitution of the Sovereign Creator and Architect of the World. And this hath been the Buſineſs of the former Chapter.

Secondly, Such Forms, or Eſſential Virtues, as have their immediate Origination by ſome other Productive Cauſe; either by way of Ordinary Generation, as is done in the Production of Animals and Vegetables ex Semine; or by way of Irradiation, as Fire produceth Fire, or as the Magnet is produced in the Bowels of the Earth.

Now, although theſe Productions of Eſſential Virtues, Forms, or Self-moving Principles, recognize another Natural Immediate Efficient in their firſt Production; yet being once produced and perfected, they act, and move, and operate immediately from themſelves, and independently upon the Immediate Cauſe of their Production. The Egg of a Hen would be hatch'd into a Chicken, and the Form or Eſſential Virtue of this Chicken would exert its own Operations proper to its Species, though the Hen were dead. And I make as little doubt, that a Magnet once fully perfected in the Earth, would have its Magnetical Attraction, though we could ſuppoſe the Earth it ſelf annihilated, or its Magnetiſm extinct.

For though there could be no Union of a Vis, or Forma Magnetica, to a Magnet, but by the Irradiation of the Earth; yet when it is once perfected into a compleat Magnetical Nature, and the Magnetical Virtue once radicated in it, it would then act many of its Motions independently, as in relation to the Earth, from which it had its firſt Production, though poſſibly ſome of its Motions, which are relative to the Earth, would be loſt.

Now the due conſideration of theſe Eſſentiales Virtutes, or Forms that have in themſelves a Principle of their Operations, are in their kind as effectual a demonſtration of the Exiſtence of Almighty God, as the ſeries, and connexion, and dependence, and ſubordination of Efficients, or Efficient Cauſes.

And therefore in this place I ſhall not make uſe of that way of Argumentation, namely, the neceſſary reduction of all Powers or Eſſential Virtues, either mediately or immediately to their Firſt Efficient, which was the method of the former Chapter; but ſhall conſider them barely as active ſelf-moving Vertues, or Forms, or Powers, and ſhall thereupon examine what Evidence that naked Conſideration affords us of an Exiſtence of a Sovereign and moſt perfect Being.

1. In the purſuit of the Effects and Appearances of Nature, when we come to a ſelf-moving Principle, we are come to the uttermoſt term and limits of our bare Phyſical enquiry into the Cauſe of any ſuch Motions and Effects. When I ſee the Index of a Clock point to the Hour of the Day, I can trace that motion to the next Wheel that moves it, and ſo to the next, and then to the Rundle, that is moved by the Spring, and then to the weight of Lead, that from an inward ſelf-moving principle moves downward, and there I am at a ſtand, I can carry my Series of Phyſical Cauſes no farther; for if I enquire why this Weight moves downward, I get no higher but only to the Ordination of the Sovereign of the World that had impreſſed that intrinſick ſelf-moving Power into this as all other heavy Bodies. And therefore Ariſtotle, after he had eſtabliſhed that Principle that quicquid movet movetur ab alio, when he comes to the Motion of heavy Bodies, wherein he could find no other impulſive Phyſical Cauſe of their Motion without them, but in their very own intrinſick Nature, hath only this ſolution for it, quod movetur à generante. But this Solution of his ſolves not the buſineſs, without recourſe to the Sovereign Cauſe of all things; for although the Generans was that which convey'd the Principle it ſelf into the heavy Body to move it ſelf, yet when that Principle is once ſettled, namely, a heavy Body once conſtituted, it moves now independantly upon its generative immediate Natural Cauſe, which it may be is corrupted and diſſolved, yet that active and ſelf-moving Principle exerts its Motion from its own intrinſick Nature.

If it be ſaid that the Spring of the Watch doth the like, and yet it is performed but mechanically; for the Spring of Steel made ſtrait at firſt, and then rolled up into a ſpiral conſiſtence endeavouring its own reſtitution, gives as effectual and regular Motion to the Wheels, and ſo to the Index, as the weight of Lead doth.

I Anſwer, It is true, it doth ſo; but yet it doth not avoid nor anſwer the Inſtance 1. Even that diſpoſition of the Spring requires an Intelligent Agent to bring it about and order it, and certainly no leſs is requir'd even to the impreſſion of this Motive Power to a heavy Body. 2. Again, in that diſpoſition of the Spring, we can and muſt neceſſarily arrive to a Natural Cauſe of that Motive Principle of the Spring, namely the converſion of that Body into a Conſiſtence contrary to its Nature, whereby it endeavours its reſtitution to its natural ſtate, and ſo Evolves it ſelf, and by that Evolution moves the String, and that the Fuſee, and that the Wheel: But the Motion of heavy Bodies to the Center hath not any aſſignable mechanical Cauſe of its Motion, but its own intrinſick Propenſion. 3. And this Propenſion is not to be annexed unto it by any humane power, no, nor by any other aſſignable Cauſe, but from the impreſſion and ſignature of the Supreme Lawgiver, whoſe Law and Conſtitution, which we call Nature, or the Law of Nature, has implanted in heavy Bodies that habitude between them and the Center of the Earth to move thither.

But this deſcenſus Gravium, is but one ſingle Motion: if we look upon the Magnetical Body of the Earth, which is the Primum Magneticum, or that which is the natural iſſue of the Earth, namely, the Magnet, we ſhall ſee a greater variety of Motions; as that of direction, attraction, and other Magnetical Motions, and all theſe proceeding from a ſelf-moving principle in theſe Magnetical Bodies; and higher than that we cannot go in the Aſſignation of Natural Cauſes. Let any Man living of the greateſt Perſpicacity, uſe all the diligence imaginable, he ſhall never be able to aſſign any mechanical or other Natural Cauſe of theſe Motions, but muſt fix only in an internal ſelf-moving Principle lodged in the Magnet or Earth it ſelf, and all the reaſon he ſhall give, is only this, Ita fert vis naturalis ipſius Magnetis.

And although it is true, the common Hypotheſis allows an actual Motion to the Earth, yet the compoſing of it ſelf in its Polar Poſition ariſing immediately from its Magnetical Nature, and the production of Magnetical Virtues in Magnets and other things, is not unfitly call'd a ſelf-moving or at leaſt a ſelf-diſpoſing or ordering Principle.

But yet this is much more evident in the Perception, Appetite and Motions of the Sentient Nature, and yet ſtill much more in the Intellectual or Rational Nature. Whither, or to what elſe, than to an internal ſelf-moving Principle can we attribute the ſentient Perception of Animals, their Inſtincts, their Memory, their Appetites? And when we come to that admirable Creature Man, to what other immediate Cauſe can we attribute thoſe more admirable Inſtances of Intellection, Ratiocination, Freedom of Will, than to an internal ſelf-moving Principle, that excites and exerts theſe admirable Operations? And if any one ſhall ſay, that theſe Faculties and their Operations are moved extrinſically by their Objects. It is true, they are ſo; but theſe are not Phyſical Movers, but only Moral or Objective Movers; the Phyſical Motions are ſtill performed by that internal Vis or Virtus movens. When a Child ſees an Apple, it is the Apple that he ſees, and either by the beautifulneſs thereof, or the former experience that he hath had of the like Object, he remembers it is good and pleaſant to the Taſte, he thereupon deſires it, and then reacheth and moveth after it, and taſtes it: It is indeed the Apple that excites all theſe Motions of Sight, Perception, Memory, Appetite, Local Motion; but ſtill the Apple only moves objectively and morally, not phyſically; but ſtill the Perception, Memory, Appetite, Local Motion is performed by the inward Principle, that moves it phyſically and actively in and from it ſelf.

But yet further, there are certain Motions that are exerted by Inanimate things, and much more by things Animate, that have not ſo much as an Objective Motion from without, but are wholly and entirely exerted from this inward Principle, without any previous Excitation, or any external Document, Cuſtom or Inſtruction; ſuch as are the Motions of heavy Bodies to the Center of the Earth, the Magnetical directions and motions of the Magnet, and eſpecially the great Magnet of the Earth, the ſpecifical Vertues of Vegetables, the admirable Inſtincts of Animals, which they obtain, and according to them, move and diſpoſe themſelves without any previous Inſtruction or objective Excitation, but barely and primitively from that implanted Inclination, Form, intrinſick Principle, the very Signature and Character implanted in their very Natures; and we can carry their Operations no higher in a Series of Phyſical Cauſes than that Internal ſelf-moving Principle. And if we attempt to carry them further, we muſt at laſt reſt and fix in that Sovereign moſt Perfect Being, the Glorious God, that imprinted this active Signature upon their Natures, as I ſhall further in the next place evidence. Therefore,

2. Upon the Conſideration that there are theſe active ſelf-moving Principles in many, if not all Beings, that we are acquainted with in the World, let us but now conſider where we can faſten the Origination of them, and what, or who it was that imprinted theſe admirable active Characters at firſt upon things in Nature.

It is impoſſible they ſhould have them from themſelves, and their own activity: For, 1ſt. That were to ſuppoſe them to be before they were. Again, 2dly. Since it is apparent they are determined in their Being and Operations, it is neceſſary they ſhould have a Cauſe of ſuch their Determination, as I have ſhewed in the former Chapter. 3dly. Again, ſince it is apparent there is an admirable variety of theſe ſelf-moving Principles ſpecifically differing one from another, and yet all obſerving and containing themſelves within their ſeveral ſpecifical Bounds and Limits of their Kinds and Natures, it muſt needs follow that they have their ſeveral Species, and are contained within them by a ſuperiour Diſponent, and not from themſelves; otherwiſe what ſhould hinder but that that which diſpoſed its ſpecifical Power in the rank of a Vegetable, ſhould not as well diſpoſe of it ſelf into the rank of an Animal, or Humane Principle? For it were as well effective of the one as of the other, if it diſpoſed it ſelf, and probably would take up the moſt perfect Form, or Vis Eſſentialis. It remains therefore that thoſe Forms or Eſſentiales Vires aut Virtutes, were primitively and in their original are à Diſponente, from ſome Superiour Power, that at firſt imprinted this Character upon them with great Wiſdom and Goodneſs.

Therefore it remains that this Vis or Virtus thus ſpecify'd and determined, hath its Origination and Determination from ſome other Being. And if we ſhall ſuppoſe that this Vis or Virtus Eſſentialis & Specifica hath its Origination from Matter it ſelf, and its various Modifications, we are ſtill beſides the Mark; 1ſt. Becauſe that Vis or Virtus Eſſentialis is a diſtinct Entity from Matter, and though it reſides in it, it is a differing Entity from it. 2dly, It is a Nature or Entity above the power of Matter, and therefore the Eductio Formarum è potentia Materia is an unconceptible Hypotheſis. If it were in the Body of Matter before, how came it thither? If it were not there before, it is impoſſible that it ſhould be educible out of it by the force of any bare natural Agent: Indeed the Agent may modifie and diſpoſe the Matter, ſo as to be a convenient Inſtrument for the Vis or Virtus that before reſided in it, to act and exert its Activity; but it can never give it a Being, but either it muſt find it there, or bring it thither; for dull unactive Matter, that ſeems to be purely Paſſive, can never yield it. 3dly, But ſuppoſe that the various Modification of Matter were ſufficient, ſo as from thence that active Principle, which we call the Form or Eſſential Virtue, might emerge, yet ſtill it leaves us in the dark without the Suppoſition of ſuch an Agent of that admirable Wiſdom, Knowledge and Power, that could and did at firſt ſo dextrouſly modifie that Matter, that it could produce thoſe Exquiſite Exertions of Motions, Propenſions and Appearances, ſo uniformly, regularly, and unerringly, as we ſee in Vegetables, Animals, and this little Particle of Nature, the Magnet. Let us ſearch within the whole compaſs of Nature. What Man, or Counſel of Men can, or ever could effect it? The Dove of Architas, and the Clock of Strasburgh are poor inconſiderable Automata in compariſon of a Fly or a Flea.

But the truth is, it is neither the Modification of Matter, nor any other Natural Agent, that upon the ſcore of its own Strength, or the ſingle Activity of any Natural Agent, can alone produce this ſelf-moving Principle, which I call the Vis Eſſentialis, others call Form. It is an Entity of another Nature from Matter: And although the Origination of Matter it ſelf, and the moulding of it into thoſe admirable Orders, Poſitions, and goodly Structures, which we daily behold in the great Integrals of the Univerſe, are evident Indications of the Power and Wiſdom of the Great Architect of the World; yet theſe are not to be compared to moſt of thoſe ſelf-moving Powers, that the God of Nature hath diſſeminated, and ſent abroad into theſe and moſt other of the Particles of Nature.

And this Vis or Virtus, theſe Principia Motiva, I look upon as the moſt Glorious and Wonderful part of the Creation: Neither is it poſſible by any means to deduce their firſt Original but from the Divine Power and Efficiency. Let all the Men in the World put their Heads, and their Wits, and their Skill, and their Hands together, they can never originally imprint upon any Matter the Magnetical Motions of a poor inconſiderable Loadſtone, much leſs thoſe ſelf-moving Principles of a higher Nature, as thoſe of Life, Senſe, or Reaſon, which we daily behold in the Vegetables, Sentient and Rational Province.

What a ſtir have the Chymiſts made to make Gold, though it have none of thoſe ſelf-moving Principles in it that we ſee in a Magnet, and yet how pitifully therein they delude themſelves and others. But who ever could de novo frame a Magnet with all its Magnetical Motions, unleſs it were by putting together ſome Particles of the ſame Stone, that had a prior Magnetical Virtue infus'd in them by Nature, or by the Earth, the primum magneticum?

And if any Man ſhall tell me, that we need not go ſo high as Almighty God in the Production of Natural Automata; for Vegetables and Animals daily propagate their Kinds, which, when propagated, have within them their ſelf-moving Principles, which yet they had à generantibus; and the Magnet it ſelf hath its Production by the Earth:

I have prevented this Objection in the beginning of this Chapter, wherein I have taken notice, that ſome Natural Automata have their Origination independent upon any other Natural Cauſe, as the Magnetiſm of the Earth, and the Primogenial Productions of Animals and Vegetables. Others have their Origination by Propagation, &c. as Magnets, and things produced ex Semine: But in all thoſe the illation of a Sovereign Cauſe of them is equally neceſſary in reſpect of the Nature of the ſelf-moving Principles themſelves, which in their primitive Conſtitution require no leſs than the Sovereign Cauſe of all things: And in their mediate Production ſtill the Producents are but his Inſtruments, and are productive of them in the vigour of that Law and Inſtitution that the God of Nature hath given and eſtabliſhed for them. All the Communications of theſe Vires or Virtutes Eſſentiales, either ex ſemine, or by propagation, as in Vegetables and Animals, or by contact or irradiation, as of Fire or Magnets, are but a continuation of the firſt primitive Virtutes Eſſentiales, that were at firſt lodged in the primitives or firſt Individuals of their Species by the immediate Power of Almighty God; yea, the very Vis Productiva of them was but a part of that primitive Eſſential Virtue that was lodged by the Finger of God in their primitive Natures and firſt Individuals. And therefore in all the ſucceſſive Specifical and Eſſential Vertues, and ſelf-moving Principles that now are, or ever have been in the World by Seminal Propagation, Contact, or Irradiation, we muſt have the ſame recourſe to the Supreme Cauſe no leſs than in the firſt Individuals or Subjects in which they were at firſt lodged.

CHAP. IV.

The Evidence of the Exiſtence of a Deity from the Excellent Ordination of theſe Powers to their ſeveral Ends and Uſes.

HE that attentively conſiders all the Works of Nature, will find Four Kinds of Adaptations in them.

I. An Adaptation of their Organs to their ſeveral and reſpective Eſſential Powers, or Faculties, or Inclinations and Motions.

II. An Adaptation both of their Organs and Faculties to their own Good, and uſefulneſs of their Being.

III. In many of them an Adaptation not only to the Convenience of their Individuals, but to the Preſervation of their Kinds or Species.

IV. An Adaptation and Accommodation of their Organs, Powers, and Motions to other parts of the Univerſe, and the common Good of other parts of Nature; and the Order, Beauty, and Uſe of all the reſt.

This a Man might eaſily ſee in the whole Compages and ſeveral Parts of the Univerſe, that occurs to our Senſe or Obſervation; in the Heavenly Bodies, in the Elementary World, in the ſeveral Provinces of the Mineral, the Vegetable, the Animal, and the Rational Nature: The Induction of Particulars in each of theſe would make an Immenſe Volume: I will therefore confine my ſelf to the Subject in hand, namely, Magnetical Bodies.

The Earth hath a double Magnetiſm, 1. One that is only ſuch Analogically, as it is the Center of heavy Bodies. 2. The other is really ſuch, whereby it compoſeth it ſelf to a Polar Direction.

The former or Analogical Magnetiſm; it is marvelous to ſee that their ſhould be ſuch an habitude and adaptation between heavy Bodies and the Earthly Globe. 1ſt. That all heavy Bodies of what Kind or Nature ſoever within this Verge of the Elementary World, ſhould move to the Earth. 2dly, That this Motion ſhould not be at random or obliquely, but regularly, uniformly, and perpendicularly to the Center of the Earth, and this from all Parts of this Inferiour World circumjacent to the Earth. 3dly, That this Motion of heavy Bodies to the Center of the Earth, ſhould not be indifferently and equally from all Parts of the ſame heavy Body, but preciſely the Center of Gravity of every heavy Body ſhould be the Point, and make up that Line of its Motion; ſo that if the Line of its Motion could be exactly obſerved, it would be a ſtreight Line terminated at the one extream with the Center of the Earth, and at the other extream with the Center of Gravity of the deſcending Body. And conſequently, 4thly. That the heavy Body hath not only a Motion to the Center, but its Motion is directed in the ſhorteſt way towards its Journey's end, viz. by a ſtreight Perpendicular Line, which it always obſerves in its Natural Courſe without any Variation, unleſs accidentally impeded. And this Courſe they conſtantly hold. And this mutual habitude between the Center of the Earth and the Center of heavy Bodies is fixed and ſettled in them with an unerring Appetite and Tendency, without any previous Knowledge of the one or the other: The Center of the heavy Bodies knows not the Center of the Earth, yet thither it moves with a connatural Inclination, and never errs in its Journey. And certainly he that will but take the pains to think, ſhall find that this unobſerved habitude admirably conduceth; 1ſt. To the good of the heavy Bodies themſelves; 2dly. To the maintaining of the due Conſiſtency of the Parts of this Lower World; 3dly. To the Conſervation of its Figure, which is moſt ſuitable to its firmneſs and ſtability, and the uſe of the Creatures in it; 4thly. To the inriching and fortifying of it by Rain and other Meteors; 5thly. To an infinite number of Mechanical Services for the neceſſary Uſe of Mankind, as building Houſes, Navigation of Ships, mutual Commerce. And all this, and much more, reſults from this habitude and correſpondence between the Center of the Earth and the Center of heavy Bodies in their Motions, whether we entertain the Common or the Copernican Hypotheſis.

2. The real Magnetiſm of the Earth: By this it is always kept in the ſame Polar Poſition, which it can never vary from by any Created Force whatſoever.

And by the advantage thereof, it becomes a fit and ſettled Habitation for Mankind; it receives a conſtant and regular Influx from the Heavenly Bodies; the Meaſures and Diſcriminations of Time are thereby ſettled, the Seaſons of the Year fixed and orderly diſpoſed, a ſufficient part of habitable Ground ſet out and accommodated for Men and Animals; all which would be put into a confuſion and diſorder, if the Earth ſhould Fluctuate from its Polar Poſition.

Come we again to conſider this leſſer Earth, the terreaea, or filius terrae. It is admirable to obſerve how all his Inclinations and Motions are fitted for its own preſervation, and for the common good of Mankind: As for Inſtance, 1ſt. That it ſhould ſo ſtrongly incline to the Earth, from which it had its Magnetiſm, never reſting till its Axis is conformable to the Axis of the Earth, and joyning to it. 2dly. That it ſhould affect ſuch a Poſition to the Earth, and other Magnets, which though ſeemingly contradictory, yet moſt naturally maintains and preſerves its Magnetical Virtue, viz. by obverting its diſſimilar Pole to the diſſimilar Pole of another Magnet or Magnetical Body. 3dly. That it ſhould with all imaginable Induſtry flye and avoid that Poſition with another Magnet, that would hurt and injure its Magnetical Virtue, namely, the Similar Face flyes the Similar. 4thly. That it ſhould with an Appetite little leſs than Senſient reach after theſe Magnetical Effluxes from the Earth or other Bodies, that may feed and preſerve its Magnetical Virtue, as in its attraction upon Iron, and Motions of Declination. 5thly. That, whereas the habitude of other heavy Bodies is by a direct Line from the Center of its Gravity to the Center of the Earth, this hath a habitude to the Axis and Poles of the Earth, from whence it hath the moſt convenient acceſs and ſupply of Magnetical Virtue. 6thly. That it ſhould have an Orbe of its Virtue both Directive and Attractive, thereby the more effectually to ſupply its Magnetiſm and Magnetical Virtue at a diſtance, and without any immediate Contact. And all this, and many more Accommodations to its ſelf and its own Preſervation it hath by a connatural implanted Inclination and Vertue. And, which adds to the Wonder;

1ſt. That though theſe admirable Inſtincts and Inclinations have as great an Analogy almoſt as is poſſible to an animate Nature, yet we cannot find any other Footſteeps of Senſation or ſenſible Perception in it more than what the bare Inclinations themſelves exhibit.

2dly. And, which is yet more Wonderful, that whereas Animals and Vegetables have Organs accommodated to their Powers, this exerts all theſe Motions meerly by the ſtrength and vigour of its Innate Virtue, without any Organs, that we can perceive, fitted to theſe Motions: It ſucks and attracts without any Mouth; moves without Feet or Hand; knows its Friend and Enemy without Eyes to ſee, or Noſtrils to ſmell it.

The Habitudes and Reſpects, that weighty Bodies bear to the common Center of the Earth, and that Magnetical Bodies bear to the Axis of the Earth, cannot poſſibly ariſe from any Natural or Phyſical Virtue, that is either in the Center of the Earth ſimply as ſuch, to attract heavy Bodies, or in the Axis of the Earth ſimply as ſuch, to conform the Motions of Magnetical Bodies to it. For the Center of the Earth is but a Mathematical Point, and the Axis of the Earth but a Mathematical Line, and therefore ſimply as ſuch, are wholly void of any Activity, Power or Agency. But it is that moſt Intelligent, Infinitely Wiſe, Powerful and Beneficent Being, that hath inſtitued and ſettled thoſe admirable Powers, Habitudes and Reſpects in thoſe Integrals of the Univerſe, whereby that admirable Order is kept between the ſeveral parts thereof, for the Beauty of the World, the Mutual Good of all its parts, the due Compagination of them each to other, and for the Glory of the Great Architect and Lord of the Univerſe.

CHAP. V.

The Evidences of the Wiſdom, Power, and Goodneſs of GOD reſulting from the Conſideration of the Parts of the Univerſe, and particularly of the Magnetical Parts.

The Firſt Inſtance.

AS the due Contemplation of the Works of Nature, and particularly of this in Hand, carries us neceſſarily to the acknowledgment of a Supreme Cauſe, and the Exiſtence of that moſt Perfect Being, which we call GOD: ſo the like obſervation will give us ſome Strictures of the Nature of that moſt Sovereign Being, namely, his Wiſdom, Goodneſs and Power.

It is a vaſt and goodly Portion of the Univerſe that is every day objected to our Sight and View, and yet in all probability even that which we daily ſee and view, is but a ſmall Portion of the vaſt Continent of the Univerſe. The Ancient and Modern Aſtronomers have calculated the number of thoſe Stars and Aſteriſms that are ordinarily ſeen, yet if a Man doth but conſider with himſelf what an Immenſe number of Stars do at ſome times appear in clear Nights, over what do ordinarily appear; if a Man doth conſider what Multitudes of Stars are diſcovered by Teleſcopes, as in the Milky-way, the Pleiades, and other Aſteriſms, which without ſuch helps, are not diſcoverable to our Sight; if a Man conſiders that poſſibly thoſe Stars, which ſeem of the leaſt Magnitude, may yet have that appearance, in reſpect of their vaſt diſtance from us; and poſſibly there may be ſuch which are not Conſpicuous to our Sight in reſpect of their diſtance, which may yet be greater and more in number than thoſe that by reaſon of their greater Vicinity to us are ordinarily ſeen: I ſay he that conſiders theſe things, may have reaſon to think that Maxima pars eorum quae videmus, eſt minima pars eorum quae non videmus.

But again, let us conſider thoſe Parts of the Univerſe which we ſee, the Sun, the Moon, the Planets, the viſible Stars, &c. yet God knows we ſee but a little part of that we ſee. We know not their Natures, their Furnitures, their Motions, their Ends, their Uſes; how many complicated Ends and Uſes there may be and are of their Motions, Influxes and Diſpoſitions. There is not a Star in Heaven but may have thouſands of Uſes and Ends, which we can never by all our obſervation diſcover. If a Man ſhould be ſuppoſed to be rapt up into a Star as ſoon as he were born, and ſhould from thence behold the Earth on which we live, he would indeed have the view of this Maſſy Globe of the Earth, as we from hence do behold the great Planetary Bodies of Saturn or Mars, but he could never know the huge variety of Rational, Animal, Vegetable, Mineral, Elementary Bodies that are in it, nor that Excellent and Uſeful Diſpoſition of the Parts thereof, of the Meteors of all kinds, that are ſubſervient to it, and infinite more, that we that inhabit it, do daily obſerve: And it is not impoſſible, no nor unlikely, that in thoſe great diſtant Planetary and Heavenly Bodies there may be Concrements of infinite more Excellencies than this Lower World affords our daily view and obſervation.

But yet in that narrow Proſpect that we have, of theſe vaſt diſtant Coeleſtial and Planetary Bodies, we cannot chooſe but obſerve, 1ſt. Admirable Beauty; 2dly. Singular Order in their Motions, which they conſtantly obſerve; 3dly. Admirable Accommodation of one part thereof to another, and of all of them to the Beauty, Order and Convenience of the Univerſe and all its Parts.

I confeſs I never was of that narrow Thought that the Sun, Moon, and Stars, and Planets, were made ſingly for the Uſe of this Lower World wherein we live, muchleſs for the ſingle and ſole uſe of Man: The infinitely Wiſe God hath the Prerogative in all his Works to have various Complicated Ends in all his Works, which we can never attain to the full Comprehenſion of: yet thus much I muſt ever acknowledge to the Glory of the Wiſdom and Goodneſs of that Sovereign Being, that all things are ſo ordered to the good of every thing in the Univerſe, that it could not poſſibly be better; and all things are ſo appoſitly framed for the uſe of each other, as could not poſſibly be better if no other end but that end had been ſingly aimed at by him that made them. What a Condition were Mankind in, if he were deſtituted of all the Influences of the Heavens, the Light, Heat and Motion of the Sun; the Accommodations of Fire, Air, Water, Earth, Vegetables, Animals, Minerals, Meteors, and infinite more?

If we come down to the Conſideration of this Lower World, which is more within our view and proſpect, it is admirable to conſider the ſingular Subſerviency of all the Inferiour ſort of Creatures to the more Noble and Superiour; how the Elementary Bodies, and Meteors, and Minerals; are ſubſervient to the Vegetable Province; and how the ſame Bodies and alſo Vegetables are ſubſervient to the Uſe of the Animal Province; and how both Minerals, Elementary Bodies, Meteors, Vegetables, and Animals, are ſubſervient to the Humane Nature.

If a Man conſider how ſome are for his Food, ſome for his Clothing, ſome for his Habitation, ſome for his Defence, ſome for his Delight, ſome for his Medicine and Phyſick; how adequately ſome Animals are in all reſpects fitted for Portage, the Bunches of Camels, the Foot and Swiftneſs of the Horſe, the Strength of the Ox for Draught; nay, what admirable Efficacies pitiful little inconſiderable Vegetables, Inſects, parts of Living Creatures, have for the Health, and Preſervation, and Reſtitution of the Humane Nature from Sickneſs, and Hurts, and Pains: I ſay, if a Man conſider diſtinctly theſe little things, he muſt acknowledge an admirable Wiſdom and Goodneſs, that thus accommodates the Works of Nature each to other, eſpecially to that Nobleſt of the Viſible Creatures of this Lower World, Man.

Theſe admirable Accommodations could never happen by Chance or blind Fortune. One ſingle Occurrence or Conſiſtence may have ſome pretence to an Origination by Chance; but a Connexion of ſeveral Accommodations could no more come by Chance, than (to uſe Tully's Expreſſion) the caſual Coincidence of the ſeveral Letters of the Alphabet could make up one of Ennius his Poems. This Order therefore and Accommodation of things of ſeveral Natures one to another, do invincibly Evidence, 1ſt. A Supreme Goodneſs and Wiſdom that hath thus eſtabliſhed every thing in the Beſt Order, and for the Beſt Uſes. 2dly. An Infinite Wiſdom, Power and Goodneſs, that concerns not it ſelf ſingly in the greater and nobler Concerns of the Univerſe, the Regiment and Order of the Bodies and Motions of the Stars, and Planetary Bodies, which are the greateſt and moſt Majeſtick Pieces of the Univerſe that we know, but ſtates and ſettles, and orders and diſpoſeth the Oeconomy of the very meaneſt Particles of Nature, Vegetables, Inſects, Animals, and adapts them to their own accommodation, to the accommodation one of another, and to the Service and Convenience of Mankind.

And the reaſon of all this admirable accommodation of things even unto the very loweſt Rank of Beings, by the Wiſe Diſpoſer of the Univerſe, is becauſe his Underſtanding is infinite, his Proſpect into all things exquiſite, perfect and indeficient. That Idea that he had in his Sovereign Mind, was not only of the great Integrals of Nature, the vaſt heavenly, planetary, and elementary Bodies, but alſo of the ſmalleſt Furnitures thereof. The great Architect of the World had in his View and Deſign, not only the great Contignations of the Univerſe, but every little Pin, every Flouriſh and Interſtice of it. And that as in the Deſign of the Jewiſh Tabernacle, Exod. 24.1, &c. the Lord gave out a perfect Pattern or Figure of the whole Fabrick thereof, unto Moſes, even to the ſmalleſt Integrals thereof, according to which that curious Structure was formed; ſo the Great Creator in the Creation and Diſpoſition of the Univerſe, had the full and compleat Idea thereof, even to the ſmalleſt Integral of it, and according to which, he made and diſpos'd it. And this is that which the Prophet inſinuateth, Pſal. Known unto the Lord are all his works from the beginning. He giveth all things their meat in due ſeaſon. But I ſhall loſe my ſelf in this vaſt Contemplation. I ſhall therefore bring my ſelf nearer to my Subject in hand.

If a Man conſiders the Earth and its Inhabitants, he ſhall find ſome ſuch Obſervables as theſe: 1ſt. That although almoſt every Iſland and Continent afford ſufficient ſtore of Things of abſolute Neceſſity for its Inhabitants, yet one Country affords ſome things for Delight, other things for Convenience, that other Countries want; as may appear in Minerals, Fruits, Wines, Spices, Jewels, Gums, Phyſical Herbs, Materials for Cloathing, and infinite variety of Manufactures. 2. That from hence ariſeth a mutual Habitude and Intercourſe between the Inhabitants of the World, as far as the Opportunities of viſiting each other's Country will permit, whereby one Country may ſupply the Defects and Wants, and anſwer the Conveniencies of another. 3. That from hence it comes to paſs by mutual intercourſe thus occaſioned, the more civilized Part of the World become like a common Ferment to the reſt of Mankind, derive to them the Knowledge of Religion, Learning, Arts, Sciences, Manufactures; have opportunity to rectifie their Errors and Miſtakes in Religion, in Government, in Laws, in Arts and Sciences; whereby a mutual Communication and kind of intervenient Society is or may be propagated and preſerved in the World, and every part thereof the better cultivated, civilized, ordered and reduced. 4. If the whole Earth were one entire Continent of firm and dry Land, it were not poſſible this Intercourſe, mutual Habitude, and Converſation could be maintained, eſpecially by thoſe Countries that are more remote, as the Weſtern Parts of Europe, with thoſe of Aſia, or with thoſe of America. 5. Again, although when the World was but ſcantly Peopled there was room enough, and more than enough for them, in a narrow Spot of that great Continent, and they were not ſoon diſperſed into great Diſtances one from another, and ſo might with more facility maintain Converſe and Communion each with other by Land-Journeys: but when in proceſs of Time they were multiplied and ſought out remoter Parts for Habitation, their Diſtances would make Communication by Land-Journeys more difficult. 6. It is therefore admirable to obſerve how the World is ordered, that partly by the numerous great Rivers that diſcharge themſelves out of all Countries into the Ocean, partly by the Inlets of the Ocean into the Land by Creeks and ſmaller Seas, as the Mediterranean, the Arabick, and other Seas, but principally by the alluency and contiguity of the Ocean, to the ſides and Shores of great Continents, and its encompaſſing in of Iſlands and Iſthmi; the Sea is a near Neighbour unto every Country, and holds a great Communion with the greateſt part of every Continent. 7. Again, by the Advantage of this Situation and Vicinity of the Ocean and its Parts to all Countries, the mutual Communication and Commerce between Countries moſt remote one from another is maintained with great Facility by the help of Navigation, which were otherwiſe impoſſible to be effected: and as all Things in Nature are full of Motion, and particularly Mankind hath and muſt have his ſhare therein, even by the very Law of his Creation, and the Condition of his Nature; ſo hereby Mankind is in a great Meaſure put into Motion, and kept in it by Navigation, Trade, Commerce, Interviews, and Intercourſe for the Maintenance and Improvement of Humane Society, Arts, Trades, New Diſcoveries of the great Works of Nature, and infinite more Advantages. 8. It is obſervable how the ſame Providence that hath thus diſpos'd and configured the Earthly Globe, and indented, as it were, the dry Land and Seas for the common Convenience of Mankind, hath furniſhed it alſo with Materials and Accommodations for Navigation, as Pitch, Tar, Hemp, Cordage, Trees fitted for Maſts and Sail-Yards, Ship-Timber, and (which is the thing I aim at) with this admirable Stone, whereby the Mariner's Compaſſes are influenced and directed in their Polar Verticity, without which it is ſcarcely poſſible with any ſafety or certainty to ſteer a Courſe in a long Voyage at Sea, where many times the darkneſs of the Weather excludes the Mariner from the direction of the Sun or Stars for many days together.

It is true, 1ſt. That there are other Helps of Navigation beſides the Pixis Nautica, as namely, the Uſe of the Aſtrolabe, or great Circle, the Obſervation of the Poſition of the Cynoſure, or North-Star in the Northern Hemiſphere, and of Canopus in the Southern Hemiſphere; but yet as the former, namely the Aſtrolabe, is very uncertain, and requires admirable diligence and exactneſs, ſo the latter, the Poſiture of thoſe Stars, is not always conſpicuous in reſpect of the Weather. 2. That the Pixis Nautica, and its uſe, was not fully known in the Weſtern World till about 1200 years after Chriſt, when Paulus Venetus brought it from the Sineſes: But yet 1ſt. it is certain that as many Arts and Diſcoveries were far more ancient in China, and other Eaſtern Parts of the World than they were among us, ſo particularly this of the Pixis Nautica was very ancient there, ſo that we know not the Date of its firſt Diſcovery and Uſe among them. 2. If we may believe the Tradition of the Ancients, eſpecially among the Arabians, they carry up the uſe of it to the Times of Solomon and David; Albertus Magnus to the Times of Alexander and Ariſtotle: and it ſhould ſeem not unlikely that the Tyrians and Phenicians, who were great Maſters of Sea-Affairs, and made great Voyages, were not without the Help of the Magnetical Director.

And though it may poſſibly be true, that the Uſe of it was either reſtor'd, or poſſibly firſt brought into the Weſtern World not above 400. or 500. years ſince, and yet ſome Navigation was in uſe in this Weſtern part of Europe before that time; yet this is to be ſaid, 1. Their Navigation was not ſafe, ſo expedite, ſo certain as it hath been ſince the uſe of the Pixis Nautica brought hither. 2. The Voyages and Diſcoveries were in thoſe ancienter Times hereabouts, but ſhort; they crept along near the Shores, guided themſelves by Sea-marks, the Voyages to the Eaſtern and Weſtern World, and the Diſcoveries of the American Continent and many Weſtern Iſlands, having been ſince the Reformation of Navigation by the Help of the Pixis Nautica, and the great Intercourſe between the Weſt of Europe and the Eaſterly and Weſtern Indies being but of late, and could never be maintained without the help of this Director.

So that the late Diſcovery thereof to this part of the World was yet in a ſeaſonable time, and ſuch wherein this Expedient was moſt uſefull and ſutable to the Exigence and Convenience of Mankind. And the Divine Providence is no leſs conſpicuous in exhibiting this to the World in its due and ſutable Seaſon, than if it had been known and in uſe from the beginning of Time. A little Obſervation will give us Inſtances of Providential Diſcoveries of things for the uſe of Mankind at ſuch Seaſons and under ſuch Circumſtances as render the Providence it ſelf the more admirable.

And though poſſibly the firſt Diſcovery of the Magnetical Properties and Uſes may ſeem accidental, yet in relation to the Divine Providence, thoſe things that ſeem to us accidental, are deſigned and ordered by an unerring Guidance.

When I have many times conſidered the many uſefull Diſcoveries of the Vertues of Herbs, and many inconſiderable abject Simples, that are of ſingular uſe for the Health and Medicine of Mankind, which no Man could reaſonably ſuſpect beforehand to be in them, and therefore could not in probability be deſignedly and induſtriouſly experimented: And when I likewiſe conſider by how many unthought of Accidents thoſe Vertues and Energies have been found out, I have abundantly ſatisfied my ſelf that thoſe ſeemingly accidental Diſcoveries have yet been made by a ſecret intelligent Diſpenſation of the Divine Providence for the Good of Mankind: and that the ſame Wiſdom and Goodneſs that firſt implanted thoſe Vertues and Energies in Vegetables and Minerals, did it deſignedly for the uſe and benefit of Mankind: And as their firſt Endowment with thoſe Vertues was not accidental or at a venture, but by Deſign for thoſe Ends, by the Divine Wiſdom and Benignity, ſo the ſtrange and unthought of Diſcoveries thereof to Mankind were no leſs deſigned Methods of the ſame Wiſdom and Goodneſs, though to us they ſeem merely caſual and accidental.

I do therefore upon the whole Matter look upon this little Stone, ſo inconſiderable in outward Appearance, and that admirable directive Vertue thereof, its Polar Verticity, and the Power of communicating that Verticity to a piece of Iron or Steel, and the ſingular Uſe thereof to Mankind, as a great Inſtance of the Divine Wiſdom, Goodneſs, and Power of Almighty God, and of that Care and Providence he exerciſeth over and towards the Children of Men, and as a Deſign of his Goodneſs and Wiſdom, 'ſpecially levelled at the Good and Benefit of Mankind, and that in the moſt ſeaſonable and neceſſary Time.

CHAP. VI.

The Wonderfull VViſdom and Power of God appearing in the admirable and various Motions of the Magnet.

ALL the Works of God, which we commonly call the Works of Nature, are full of unimitable and inexplicable Wiſdom. The very Contemplation of a Fly, or a Worm, doth nonplus all the Wit, Reaſon, and Underſtanding of the moſt profound Philoſopher in a thouſand Inſtances, and exceeds all his Inquiſitiveneſs, Skill and Induſtry to give a ſatisfactory Account of them. So true is that of the Wiſe Man as well in the Works of Nature as of thoſe of Providence, Eccleſ. 8.17. Then I beheld all the Works of God, that a Man cannot find out the work that is done under the Sun: becauſe though a man labour to ſeek it out, yet he ſhall not find it. Yea further, though a wiſe man think to know it, yet ſhall he not be able to find it.

And as the Works of God are done with that unſearchable Wiſdom, ſo they are much more unimitable by any Humane Skill or Underſtanding. When we ſee the choiceſt Mechanical Engines, that the skilfulleſt Artiſts have invented, what are they in compariſon of the curious Mechaniſm of the Body of a Graſhopper or a Gnat? But ſuppoſe the Mechanical part might be imitated by ſome skilful Hand, what is that to the Motiva poteſtas & virtus, that from it ſelf fets it in Motion? Archytas his Dove was ſo framed, as they ſay, by Engines, that it would perform a Flight; but yet when that was done, the Spring muſt be wound up, before it could attempt another. But the little buſie Fly, that in the Summer-time plays upon my Face, performs a thouſand various ſpontaneous Motions in the Compaſs of an hour, and thouſands more it will perform with as great variety, diverſity, multiplicity and agility, from that little internal ſelf-moving Principle lodged in it, we know not how, nor where, and moving its well ordered Mechanical Body we know not how, nor wherewith, and that with an admirable connatural Dexterity, which ſhe never learned by Books, Inſtruction, or Imitation. But I ſhall keep my ſelf within the Compaſs of my Subject, the Magnet and its Motions.

Among many other ſtrange Motions and admirable Phenomena's that it exhibits, theſe are worth our Obſervation:

Firſt, That an inanimate, and, as it appears to us, inorganical Stone ſhould compoſe it ſelf by its own free Motion juſt to a North and South Poſition, that point of the Stone, that hath its North Verticity, always turning to the North, and not to the South, unleſs enervated by the prevalence of another Magnet, and that which hath its South Verticity always converting it ſelf to the South, when it enjoys the Liberty of its own Motion.

2dly. That this Magnet ſhould always carry about it, even without the limits of its own Body, a certain Orbe of its own Eſſential Vertue, that pervades the moſt obſtinate and groſs interpoſed Body, and Communicates it ſelf through it.

3dly. That the ſame Magnet, or Magnetically excited Body, ſhould in a Moment, in the twinkle of an Eye, convey and derive the intire Idea of its own Vigour and Vertue to another piece of Iron by one ſingle contact or touch.

4thly. That the ſame Magnet or Magnetical Body ſhould derive from it ſelf a Force or Energy at the ſame time from one Extream thereof to the other, by Vertual Radii extreamly contrary and repugnant each to other: that one and the ſame Iron Rod A B ſhould convey a Flux of Magnetical Vigour entirely from A to B, and at the ſame time the ſame Rod, and every part thereof ſhould ſend a Radius from B to A extreamly contrary to the other, and yet neither to retund or abate the Energy of the other.

5thly. That every ſmalleſt Particle of this Magnet, every little Duſt thereof ſhould have the very ſame Conformation that the entire Magnet had, every little Particle having his Poles, his Equator, his Direction, Attraction, Inclination, &c. perfectly Analogal to the great Magnet, whoſe Duſt it is.

6thly. That all theſe Various Motions ſhould be thus Regularly and Uniformly exerted by its own Strength and Vigour without the aſſiſtance of any Organ, that we can by any means perceive. An Animal hath a Local Motion and Converſion of it ſelf to this or that poſture; but then it hath Spirits, and Nerves, and Tendons, and Muſcles, by which it begins its Motion, and Legs, and Feet, and other Organs, by which it compleats theſe Motions: but the Magnet converts its ſelf to its Polar Poſition without any of theſe Engines to perform them. An Animal attracts his Nouriſhment, and unites it to it ſelf by its Natural Heat digeſting it, by its Veins and Arteries again perfecting and diſtributing it, and hath accordingly Veſſels fitted for Attraction, Digeſtion and Diſtribution, as Mouth, Ventricle, Liver, Heart, &c. but the Attraction and Diſtribution of Magnetical Influxes is performed without any ſo much as Viſibe Pore for their Reception, nay, the more ſolid and unporous it is, the better and ſtronger it performs its Motion.

7thly. That all this is performed Regularly, Uniformly, Conſtantly, without any Deviation in the Magnet it ſelf, unleſs it be by an accidental Interpoſition of ſome other Magnetical Body, that gives it a Variation. The ſame Magnet performs its motion in the ſame manner in a Tract of 40, 50, nay 100 Years, without any ſenſible Change. I have had by me a Magnet above 30 Years, that a former Owner had above 50 Years before that, that is as lively, regular and vigorous in his motions, as when I or he became firſt Owner of it.

8thly. That a Magnet, wherein there is no pret[•]nſion of a Life of Senſe, nay not a Life of Vegetation, ſhould have a kind of judiciary diſcrimination between that which is hurtfull and miſchievous to his Magnetical Nature, and what is beneficial and congruous to it, and by a connatural Appetite ſhould unite it ſelf to the latter, and fly from and chace away the former, that the ſimilar Pole of one Magnet ſhould chace away the ſimilar Pole of another Magnet, and if it be too ſtrong, ſhould flye from it; and that the diſſimilar Pole of one Magnet ſhould reach after, and unite it ſelf to the diſſimilar Pole of another Magnet, and that with ſo vigorous a Proſecution, that it ſhould lay aſide and ſuſpend for the preſent its own natural Verticity; and all becauſe by this Conjunction and Union it receives a Fortification and cheriſhing of its Magnetical Vigour in this congruous Poſition: and all this performed conſtantly, unerringly, and uniformly, and that notwithſtanding the interpoſition of another groſs and unporous Body: that it ſhould thus diſcern a polus amicus, and a polus inimicus, without any Eyes to ſee the one or the other, without any Senſe of Smelling to diſtinguiſh the Fracedo or Eyre of one from another, without any Nerves to give a tractile diſcrimination of one from another.

Theſe, and many more Inſtances of a like Nature, as they diſcover a ſtrange and wonderfull Combination of Motions in the Magnet, ſo they do much more advance the wonderfulneſs of that unſeen vis or virtus reſiding in the Magnet by which they are exerted; but above all, doe give us admirable Inſtances of that wonderfull Power and Wiſdom of that great Author and Lord of Nature, that ſhould ſo frame and implant one Simple inviſible, and, I may not amiſs ſay, incorporeal Principle of all theſe ſtrange and various Motions, that ſimply, and from it ſelf and its own Fabrick and Vigour performs them even without the help of Organs to aſſiſt it.

The Skill and Art of Men hath arrived to a great Advance in contriving and making curious Mechanical Engines with great variety and regularity of Motions, as is ſpecially obſervable in Water-Engines, in Watches and Clocks, eſpecially in that famed Clock of Strasburgh, wherein there are great varieties of Motions: But all theſe Mechaniſms are ſtill by various Modifications, Appoſitions, and Applications of Particles of Matter; this Wheel is fitted to that Wheel, and this to another; and the variety and conſtancy of the Motions ariſeth ſtill from the due Frame and Poſition of material Organs.

But the Mechaniſm that is uſed by the great Maſter of Nature both in things animate and inanimate, and particularly in this of the Magnet, is the admirable Fabrick and Modification of that internal, inſenſible, immaterial Power, or active Principle it ſelf; it is the curious, various, admirable Modification, Diſpoſition, and Ordination of the primitive Vigour and Power that is implanted in the automata of Nature, that gives and directs their Motions.

It is true, the Mechaniſm of Animals, yea and Vegetables alſo is moſt admirable, and exceeds the imitation of any humane Artiſt, as might eaſily be evidenced by an Induction of Particulars. He that reads Galen de Ʋſu Partium, will find admirable Inſtances thereof in all, even the moſt inconſiderable Parts of the Humane Structure.

But even this Mechaniſm of the Parts of Men or Animals, is not to be compared to the admirable Mechaniſm, if I may ſo call it, of Eſſential Powers and Faculties:

Firſt, They are of ſeveral kinds in ſome Natures, and particularly this of the Magnet, there is an admirable diſpoſition of eſſential, primitive, ſelf-moving Powers, and of admirable variety, when yet, as before I have obſerved, there appears no diſpoſition or accommodation of Organs for the exerting of thoſe Powers, but the Magnetical Vertue, though it is beholding to the Magnet for its Habitation, yet it uſeth it only as a Lodging, or as a Shop or Laboratory wherein to work, but exerts its Motions primitively and immediately by its own intrinſick, eſſential Power and Energy.

Secondly, In thoſe Beings that are endued with Organs fitted and accommodated to their Operations, as Men, Animals, Vegetables, yet herein is apparent the great Pre-eminence of that internal, eſſential Vigour whereof I ſpeak, and the high demonſtration of the admirable Compoſure and Modification thereof, and conſequently the wonderful Wiſdom and Power of him that firſt moulded and framed it; namely, 1. That it is prior in operation to the Completion, yea to the very inception of any organical Parts of the Body. That little punctum ſaliens in conceptu begins the Dance of the Sentient Life, when it had no other Organ but a thin Film to keep it together, and that of its own ſpinning alſo. Again, 2. Becauſe the very Organization of the Parts of Animals and Vegetables is the immediate Effect of that vital Principle which we call the vital or animal Soul, which moulds the Body to its ſpecifical Shape.

And certainly had Deſcartes, and others of his too adoring Followers, but taken ſo much leiſure as to have thought of this, they could not have been ſo ſtupid as to think that the whole Motion of Animals was but from an Organical Diſpoſition of Parts, or a piece of material Mechaniſm, when it is apparent beyond Contradiction, that the vital, animal Principle is precedent to the Organization of the Body, and is that which it ſelf originally and immediately Organizeth the Body according to a kind of ſpecifical Idea, lodged in that animal and vital Principle by the Law, Inſtitution, and Ordination of the Sovereign Lord of Nature.

Upon the whole Matter, I therefore conclude, that in all the Works of Nature, which exhibit an internal regular Principle of their Motion, and particularly in this of the Magnet, but more eminently in vital Beings, the Mechaniſm, if I may ſo call it, or the Frame, Texture, and Diſpoſition of ſelf-moving Powers, eſpecially thoſe that exhibit ſo great variety, order, and congruity of their Motions, the Wiſdom, Power and Goodneſs of Almighty God, is more ſignal and admirable, than in the beſt Pieces of corporeal Mechaniſm that Nature or Art can Exhibit; and therefore I muſt ſtill conclude with the Pſalmiſt, Pſal. 104.24. O Lord how wonderfull are thy Works! in Wiſdom haſt thou made them all. All thy Works ſhew thy Wiſdom; the Fabrick of the World, of every particular Vegetable or Animal; but the tranſcendency of thy Wiſdom is yet more conſpicuous in the Structure and Compoſure of ſelf-moving, vital, ſentient, intellective Faculties than in the moſt elegant Compoſure of organical Bodies. Take a Roſe, a Grape, the Kernel of a Nut, an excellent Painter will give a very lively Shadow of it in Colours, but he gives it not its bulk and figure: A good Artificer will make its figure, and adorn it with Colours repreſenting it, but he gives it not its Smell or Taſte: A good Confectioner may poſſibly influence it with ſome weak imitation of its Smell and Taſte; but yet in all theſe Attempts it falls infinitely ſhort of that vivid and lively Colour, Shape, Taſte, or Smell, of the Prototype it ſelf. But ſuppoſe that Art could equal Nature in all thoſe Appearances, yet ſtill there is ſomething, aliquid intùs, that all the humane Skill in the World can never reach to effect, namely, the Vital Principle, by which theſe Vegetables exert the vital Acts of Conformation, Growth, Vegetation, and ſeminal Production.

And thus I have done with theſe Contemplations of the Divine Power, Wiſdom and Goodneſs, that this ſmall Portion of Nature, the Magnet affords, or occaſions to me. But if this little Particle of Natural Powers yields ſuch a Stock of Exhibitions of that Wiſdom, Power, and Goodneſs; Lord, what a Store would a diſtinct and accurate Conſideration of the other more Noble Portions of the Univerſe afford? viz. the Conſideration of the curious Structure of the animal Bodies, and their admirable Faculties of ſentient Perception, Phantaſie, Memory, Appetite, and Motions of their ſentient Principle; the Majeſtick and Noble Fabrick of the humane Body, the admirable Faculties of Intellect and Will, the orderly Poſition and Frame of the Elements, and Elementary World; the goodly, vaſt and beautifull Structure of the Heavenly Bodies, their orderly Poſitions and Motions, their wonderful Influences: and yet all theſe put together falling ſhort of a full Exhibition of the infinite Glory, Wiſdom, Power, and Goodneſs of him that made and ordered them, who hath ſtill an infinite, unexhauſtible reſidue of Power, Wiſdom, and Goodneſs, beyond what the whole Univerſe can fully and adequately render or repreſent.

Still therefore I muſt conclude as I began, O Lord, how wonderful are thy Works! in Wiſdom haſt thou made them all. And now I ſhall proceed to ſome further and. more uſefull Conſiderations that imports us in the higheſt kind.

I cannot ſay that Magnetical Speculations are my Inſtructions or Guide in them; for they are of a higher Nature, and a nobler Uſe than Magnetical Appearances are fitted for. Theſe are therefore but Occaſions and Exercitations of my enſuing Thoughts and Meditations.

CHAP. VII.

Touching the Reaſon and Method of the enſuing Diſcourſe.

SImilitudes and Symbols have their uſe to explicate even Divine Matters. Our great Maſter Chriſt Jeſus was frequent in the uſe of them, and ſo long as we keep within due Bounds of Sobriety and Modeſty we may imitate him herein: but I confeſs it is eaſie and too uſual for Men herein to tranſgreſs their Bounds, and then the Diſcourſes of this Nature become dangerous, or at leaſt, ſlight and trivial, and unworthy of, and unſutable to the excellent Subject, that Men intend to ſerve or explicate thereby. And poſſibly ſome that have gone before me in the bringing Divine Myſteries to the Rule and Model of Magnetical Obſervations, have gone too far herein.

Theſe are commonly the Faults that eſcape Men in Symbolical Divinity, and explicating Divine Truths by natural Appearances or Reduction to them:

1. When they uſe thoſe Symbolical Media not barely as Explications, but as Proofs or Demonſtrations of Divine Myſteries, which is certainly a Fault; for ſurely things Natural and things Divine, are of a different nature and order, and in many particulars of quite a different Reaſon one from another.

2. When Men think to give a full and adequate Explication of Divine Myſteries by Natural Appearances.

3. When they follow the Analogy between them too far, and beyond their juſt and due Meaſure and Proportion, and beyond the Terms and Limits of Sobriety, which oftentimes occaſions this Inconvenience; that other Perſons perchance obſerve other Inſtances wherein the Analogy holds not, or at leaſt draws ſome abſurd Conſequences with it, which many times renders the overſtrained Analogies, that the former have given, vain and ſometimes ridiculous.

And theſe Errors we may obſerve in many Perſons, that have addicted themſelves to ſome kinds of Secular Knowledge and Obſervations, and are ſo deeply affected with it, that they fondly reduce even Divine Things to the Meaſure and Reaſon of thoſe affected Parcels of Secular Learning, and thereby make an unhandſome and unſeemly Medly thereof. Thus Behem and Paracelſus, and ſome others, that have been tranſported with Chymiſtry, have reduced even their Notions of Divinity into a Conformity thereunto: Others, that are very much affected to ſome Parts of Natural Philoſophy digeſted into their own Method, have done the like, as the Author of the Teutonick Philoſophy: the like hath been done by the Affectors of the Jewiſh Cabaliſtiques; and poſſibly ſome that have much travelled in Magnetick Philoſophy.

I am not therefore of their mind, that the ſublime Myſteries of Divinity are to be governed or meaſured by Magnetical Motions: all I ſhall do ſhall be to borrow ſome Inſtances from the latter to explain my Conceptions of the former, and to make uſe ſometimes of thoſe Terms that are uſed in Magnetical Learning, to explicate thoſe Conceptions where they bear a juſt Analogy to them, ſuch as are Magnetiſm, Attraction, Converſion, Averſion, Poſition, Verticity, Direction, Motion, Reſt. And although I do not in the leaſt manner imagine that the Pen-men of the Sacred Scriptures had any reſpect unto, no nor perchance any cognizance of Magnetical Natures in their various Expreſſions, yet certainly the Sacred Scripture hath divers Expreſſions, that in themſelves bear a great Analogy with the Terms above uſed; which (is) a tolerable Excuſe, if not a Juſtification, of me, in applying theſe Terms to ſignifie or expreſs the things I mean; and in making uſe of that Analogy which they bear with them. Such as are, Turn us, ^[1] and we ſhall be turned; Convert us, and we ſhall be converted; their hearts were turned back from following the Lord: My ſoul followeth hard after thee; ^[2] Draw me, and I ſhall run after thee; If I be lifted up I will draw all men to me; His heart was not right with the Lord; My Eyes are always towards thee; and infinite more Expreſſions of that Nature.

CHAP. VIII.

Concerning Divine Magnetiſm.

IT is certain that every thing in the World hath its Beauty, and that Perfection and Felicity that it is capable of, in holding that place, ſtate, poſition and order, that the Glorious GOD inſtituted for it; and when it is out of that ſtate and poſition, it contracts Deformity, Diſorder, and Diſcompoſure; as a Bone out of Joint, or as the Blood or Spirits in the Body being out of their proper Veſſels, from whence follows Corruption, Diſcompoſure, Pain, and Diſeaſe.

And therefore Ariſtotle was not out of the way, when, as I remember, ſomewhere he tells us that cuj[••]que locus naturalis eſt ſui conſervativus; and therefore every thing hath a kind of innate and connatural Appetite to his own Place.

The Humane Soul, as it proceeded from God by a ſingular and ſpecial kind of Efflation, not common to the production of other Creatures;^[3] ſo by the Law and Conſtitution of its Creation, the true, genuine, and proper poſition and reſpect thereof was, and is to be, to that God, from whence it thus marvellouſly at firſt proceeded; and in that ſtate, reſpect, and poſition, it had and hath its Happineſs, its Perfection, its Compoſure, Quietneſs, Serenity, and Reſt, both in this Life and that which is to come.

And I call the due Poſition and Reſpect of the Soul to God, when it is frequently taken up with the Thoughts of him; when it fears, loves, honours, and obeys him; when it is inquiſitive what his Will is, that it may obey him; when it is ſenſible of his Preſence, Majeſty, Greatneſs, Power, Wiſdom, Goodneſs, and Truth; and comports its ſelf before him, ſutable hereunto, in all Piety, Righteouſneſs, Juſtice, Sobriety, and Integrity. And when the Soul is in ſuch a Frame, it is in its due ſtate, poſition and reſpect to God; and when it is out of this Frame it is out of joynt, diſordered, and unhappy.

And we need no clearer Evidence hereof than a due conſideration of this double State of Mankind; namely, in this life, and that which is to come, in a State of Averſation from this his due Poſition.

Firſt, Let us conſider a Man in this life, in his State of Averſation from God, and from that due poſition and reſpect that it ſhould have to God, in Subjection to him, Obedience unto him, Fear and Love of him.

As ſoon as the firſt Man, by the Suggeſtion and Temptation of Satan, and by giving way to Luſt and Pride, averted himſelf from God, preſently there followed in his Soul, Guilt and Shame, the bitter Reflections of his own Conſcience, ſorrow, vexation, diſorder, and diſquietneſs within, and a curſe, labour, and croſſes without.

Again, look upon the State of any Man at this day, forſaking his due reſpect and poſition to Almighty God, and converting himſelf wholly or chiefly, to the Pleaſures, Profits, or worldly Contentments of this Life, we ſhall find him reſtleſs and unſatisfied in all his Purſuits; when he hath attained one pleaſure or profit, he is tyred and weary with it, and reſtleſs in it, ſtill purſuing others, and in the midſt of all his Enjoyments full of Fears, Anxieties, and Diſcontents, and ſtill wants that Satisfaction that his Soul would fain enjoy, but cannot, for it is out of its place, order, and due poſition, that the true Law of his Nature hath ſtated for him, namely, his knowledge of God, his love to him, his endeavour to ſerve and obey him, his delight in him. Hither the bent, the tendency, the cuſpis, the apex of his Soul ſhould be directed, but it is unnaturally turned off from that poſition, and converted to that which cannot ſatisfie. And this makes the Soul reſtleſs and uneaſie in the midſt of the Enjoyment of what it deſires.

2. Conſider it with relation to that future Life of the Soul, which will certainly be after the Death of the Body. In that State the Pleaſures, Profits, Honours, Contentments of this World, are wholly inſignificant; they are Entertainments fitted only for the Meridian of this Life, and are in no ſort accommodated to the next: For, of what uſe can carnal Delights, ſenſual Pleaſures, Bags of Money, great Continents and Tracts of Land, Titles of Honour, and theſe other things, that the Men of this World make their expectation, of what uſe can theſe be to a ſeparated Soul? And yet when the Soul hath in this Life by long Cuſtom changed, as it were, its true poſition and verticity, and wholly or chiefly converted it ſelf to theſe Enjoyments, and wholly eſtranged it ſelf from God and his fear and love, as it falls ſo it lyes, and hath no other reliſh of any other Delights or Expectations, than what it made its Buſineſs and Felicity here; whereby it comes to paſs that ſhe is wholly diſappointed and at a Loſs in that other Life, finding nothing there which ſhe made her Enjoyment and Felicity here. And certainly, were there no other Hell to be expected or feared, this miſerable Diſappointment of a Soul that hath thus changed and loſt its true Verticity, is Hell enough.

Therefore whatever Men may think, it is moſt certain that the true, natural, and genuine State of the Soul conſiſts in a moſt ſincere and hearty Converſion of it ſelf to God; and the Converſion of the Soul from God to the Creature, is a moſt unnatural State and Poſition of the Soul.

And if any Man now enquire, how it then comes to paſs that at any time the Soul of any, eſpecially that the generality of Mankind ſhould be thus befooled and bewitched with this World, as to convert it ſelf and its poſition wholly or principally to it?

I Anſwer, though there may be many other Reaſons alſo given, yet this ſhall ſerve at preſent: The humane Soul, as it ſtands united to the Body, hath two principles in it; the one, that which ſhould be indeed the regnant governing Principle, the Intellectual Power; and this hath a ſecret Byaſs in it towards Almighty God, and his Love, Fear, and Obedience: the other that which indeed ſhould be in Subjection, namely, the ſenſual part, which naturally reſpects the pleaſures, contentments, and delights of this World, and ſuch Proviſions as may be ſubſervient to them, as Riches, Honour, &c. Now if the intellectual Part be ſo ſervile and baſe as to be overmatched by the ſenſual, or to be carried and governed by it, the true genuine Verticity or Direction of the Soul is in a manner altered and tranſpoſed; eſpecially if that prevalence be ſtrengthned by long Cuſtom and Uſage, which gives a kind of other Nature to the Soul, than what is truly natural to it; whereby it comes to paſs in proceſs of time, that the whole Soul, even the intellectual part thereof, becomes ſenſual, and is entirely leavened with a ſenſual Ferment, if I may ſo call it, and ſo habituated to a conſtant Converſion of it ſelf to the World, as if indeed it were no other than a ſenſual Soul, the innate and connatural Characters of even Natural Religion being wonderfully obſcured and weakened in it.

CHAP. IX.

Concerning the ſeveral Inſtances and Means of the Converſion of the Soul to God.

THe true and natural ſtate and poſition of the Soul of Man, conſiſts in the entire converting of it ſelf to God, the Author and End of its Being, in all Submiſſion and Obedience, in Gratitude and Thankfulneſs, in Reſignation and Dependance, in Worſhip and Adoration, in Sincerity and Uprightneſs. And in this Poſition and State it firſt ſtood before the Apoſtaſy of the firſt Man. And beſides what is mentioned in the former Chapter, there were three things eſpecially that carried off the Soul from this ſtate and poſition, and ſtill very much obtain among the Children of Adam.

1. A want of due Attention to thoſe Natural and implanted Principles of Religion and Piety, that are connatural to the Soul, radicated in it, and with due Attention capable of great Advance and Improvement.

2. The Byaſs and Inclination of the ſenſual Appetite to preſent and ſenſual Delights, and affectation of the preſent worldly Advantages, which are a ſort of Proviſions for theſe ſenſual Luſts, as Wealth, Honour, Worldly Power, Glory, Splendour, which wheel about the Soul towards them, avert it from its Duty unto, and Delight in God, and corrupt and imbaſe, and proſtitute the humane Soul. And thereby it comes to paſs, in the Soul thus diſplac'd from its true poſition, that theſe very external Bleſſings that Almighty God lends us to draw us to him, as Health, Strength, Wealth, Reputation, Honour, Abundance of all external good things, are made ſo many Means of averting the Soul from that God that gives them, and makes us place our whole Deſires towards them and delight in them, and to forget that God that gives them.

3. The Temptations and ſubtle Inſinuations of Satan, that Enemy of Mankind, who being irrecoverably fallen from his Duty to his Maker, uſeth all the Means he can to avert the Souls of Men from God, and to render them as irrecoverably loſt as himſelf.

There ſeems alſo to be Three great Means to retain the Human Soul in its juſt and due Reſpect and Poſition toward Almighty God, and to reduce him to it, and thereby to attain that Happineſs and Felicity, that is ſutable to his Condition: For it is a certain Truth, as I have before obſerved, That every created Being then, and only then, attains that Felicity that it is capable of, when it ſtands in that Place, Station, Poſition, and Order, that the Wiſe and Glorious God hath appointed and inſtituted for it; and when it loſeth that Station or Poſition, it is like a Bone out of joint, full of diſorder, diſcompoſure, and Pain.

The Firſt is that Connatural Propenſion and Byaſs, that is implanted and tincted in the very Texture and Fabrick of the Human Soul, whereby it is ſecretly inclined to an Acknowledgment, and Veneration, and Subjection unto a Supreme Being.

Secondly, The Rational and Intellectual Sight in the Soul, not conſidered ſimply and ſingly in it ſelf alone, but as it ſtands furniſhed by the Divine Goodneſs with Objects attracting and bringing about the Soul unto God, and containing and keeping it in that Poſition.

Thirdly, A Secret and Sweet and Efficacious Influx of the Divine Spirit upon the Human Soul, ſolliciting, moving and inclining it to the Love and Obedience of Almighty God.

The Firſt Means I call Natural, the Second Rational, and the Third Spiritual and Supernatural.

CHAP. X.

Concerning the Natural Means of the Soul's Converſion to Almighty God.

THERE are implanted and characterized in the Human Soul certain common Notions and Inclinations, which ſeem to be the firſt Rudiments of Natural Religion and Converſion to God, even antecedently to any actual Ratiocination. And as the Glorious God hath planted in the Animal Nature certain Animal Inſtincts and Inclinations, whereby they are guided and governed to the conſerving and perfecting of their Animal Life, ſo he hath ingraven on the very Fabrick of the Human Soul certain Characters and Inclinations, which may conduct or aſſiſt him to the perfection of his Rational and Intellectual Life, which conſiſts in the Converſion and due Poſition and Reſpect of the Soul to the Glorious God and his Will. And among many of theſe common Notions, that might be obſerved, this is the greateſt and the moſt univerſal, and of the greateſt Importance, namely that there is a moſt Soveraign Being, the Cauſe and Governour of all Things, of perfect Power, Wiſdom and Goodneſs, that Loves, and will reward them that fear, honour and obey him; and will puniſh them that neglect or diſobey him: And that therefore he is to be Feared, to be Worſhiped, to be Invoked, and to be Praiſed.

And theſe common imprinted Notions have been a great Means of the eſtabliſhing a Natural Religion almoſt in all Nations of the World, though Ignorance and Evil Cuſtom have oftentimes corrupted theſe Notions, as to the manner and object of their Worſhip. And this is that which Tully, Lib. 2. Cap. 24. de Legibus obſerv'd to my Hand: Nam quod aliquibus cohaerent homines, è mortali genere ſumſerunt, quae fragilia eſſent, & caduca: Animam eſſe ingeneratam à Deo; ex quo verè vel agnatio nobis cum Coeleſtibus, vel genus, vel ſtirps appellari poteſt. Itaque extot generibus nullum eſt animal, praeter hominem, quod habeat notitiam aliquam Dei; de ipſiſque Hominibus nulla Gens eſt neque tam immanſueta, neque tam fera, quae non, etiam ſi ignoret qualem habere Deum deceat, tamen habendum ſciat.

This ſecret connatural Byaſs, as I may call it, of the Human Soul towards God, ſeems to ariſe from Two ſorts of Principles: The former ſort of Principles are ſuch as are in their kind common to all created Beings; the latter more ſpecifically applicable to the Make and Frame of the Human Soul.

Touching the former ſort, thoſe Inclinations, Propenſions, and Diſpoſitions of all created Beings, are theſe, whereby, by a kind of connatural Inſtinct, one thing hath a ſpecial Inclination or Propenſion to another, by the very Inſtitution and Law of their Nature, antecedently to any diſtinct perception of the Reaſon of ſuch their Inclination.

And this kind of Natural Propenſion of one thing to another, is principally obſervable in theſe enſuing Inſtances:

Firſt, Every thing hath a natural Kindneſs, Propenſion and Converſion to that, from which it immediately receiv'd its Being. This we ſee daily in Animals, in Vegitables, in ſome inanimate Beings: The ſtupid Magnet pays a kind of obſequiouſneſs and ſequaciouſneſs to the Earth, from which it receiv'd immediately its magnetical Nature; and the Needle to that Pole of the Magnet, that touched and animated it.

Now although All created Beings receiv'd their Beings from the Fiat of Almighty God, and therefore in their ſeveral kinds pay a conſtant obſervance of that Law of Nature, which he at firſt gave them; yet the Human Soul, in its firſt Production, had a more ſpecial, and immediate, and ſignal Production by Almighty God, than any other created Beings, (at leaſt the Angels excepted;) He breathed into him the Breath of Life, and Man became a living Soul.

And whether the Origination of the Souls of Men, propogated by ſucceſſive Generation, be the ſame as was at firſt of the Soul of the firſt Man; or, Whether the Souls of Men in ſucceeding Generations be by a kind of Irradiation or Participation of the firſt created Human Soul, it alters not the Matter; for both in the one Suppoſition, and in the other, the Human Soul had a ſpecial admirable ſingular emanation from Almighty God above all other created Beings, the Angels excepted.

And upon this Account, even of that natural Reſpect and Propenſity between the Principiatum, and its immediate Principle, there ariſeth an in-bred natural Propenſion and Tendency of the Soul to God, wherein ſhe doth recognize him as the ſpecial Author of her Being.

Secondly, Similitude and Likeneſs is a natural fund of Propenſion and Inclination of one thing to another, This is one of the moſt common Grounds of all Sympathies in Nature, as might eaſily be made out by induction of Particulars. Now the Humane Soul bears the greateſt Similitude to the Divine Nature of any created Being that we are acquainted with. The Scriptures tell, That Man was in a ſpecial manner created in the Image of God; and Reaſon tells us, That the moſt lively Impreſſion of that Image was upon the Soul: and although a contracted Corruption hath in many eminent Reſpects defac'd that Image, as to the Habits of the Soul, yet ſtill it retains its Natural, and, as I may call it, its Eſſential Similitude in the Purity of its Subſtance, its Indiſſolubility, and Immortality; in its admirable Faculties of Intellect and Will, and the Liberty thereof. And upon this Account, as it hath a ſimilar Congruity to its Prototype, ſo it muſt needs have a natural Love, Propenſion, and Inclination to it.

Thirdly, We ſee in all created Beings a natural Propenſion, Love, and Converſion of every thing to that from which it receives its Protection and Defence, its Conſervation and Perfectibility: and this is a great Reaſon of moſt of the Sympathies in Nature, and of thoſe Converſions and Motions of one thing toward another; and this not only in Things endued with a ſenſible Perception, but alſo in Beings deſtitute of Senſe: Thus Vegitables will reach after the Water and moiſt Particles of the Earth to receive their Nouriſhment, and towards the Sun and its warm Rays, to receive heat and advance of their vital Principles; and the poor ſenſeleſs Magnet will reach after the Earth, and its Magnetick Effluxes, to receive a Preſervation, and farther increaſe of its Magnetick Vigour.

Now the Soul, though it be a noble Being, yet it is a dependant Being; and though it be created Immortal, yet it hath a paſſive receptive Power, whereby it is perfectable to a higher degree of Excellence and Perfection, which no Being in the World, but the Being of Beings, can ſatisfie and fill; and though it be immortal, yet in its ſtate of Union with the Body, it is affected with the Good and Evil that befalls the Body, and ſtands in need of an unceſſant Protection and Supply from the Author of her Being: And therefore by a kind of natural Inſtinct and Dependance, reacheth after him. And this is that which I call the Natural or Connatural Means of Converting the Soul to God, even by a kind of innate Propenſion, antecedent to any Acts of Ratiocination, or rational Argumentation, Illation or Conviction.

CHAP. IX.

Concerning the Reaſonable or Intellectual Means of Converting the Soul to God.

BEſides that Natural Byaſs or Tendency of the Soul to God, ſpoken of in the laſt Chapter, there is yet another and more vigorous Principle placed in the Human Soul, principally for that purpoſe, namely, the Intellectual and Rational Nature and Faculties planted in the Soul, and the conduct and guidance thereof.

And this certainly is highly neceſſary for that end; for although the natural Byaſs and Propenſion of the Soul be of great Uſe to convert the Soul to the Original and Fountain of her Being, yet it is but a tender and choice Plant, and ſtands in need of a continuing cheriſhing and due Attention to it: and therefore we ſee by Experience, as the Caſe now ſtands with Mankind, it is eaſily checked, diſcouraged, and impaired by Evil Cuſtoms, and the preſent Allurements and Importunities of our Luſts: And therefore that Mankind might be furniſhed with more effectual Means to retain the Soul in its due Poſition and Habitude to Almighty God, he hath furniſhed the Soul with certain Faculties and Affections, that might more effectually bring it to its true, natural State, to its due reſpect and habitude unto God, and thereby to attain its Everlaſting Happineſs.

There are therefore placed in the Humane Nature theſe Three great Reaſonable Faculties: 1. The Intellective Faculty. 2. The Will. 3. The humane Reaſonable Affections.

1. The Intellective Faculty, which hath not only a Perception of things repreſented through the Senſes, but by a Rational Proceſs to deduce and frame Concluſions from them of a higher and nobler Nature than the bare ſenſible Objects in themſelves amount unto; and alſo to improve thoſe natural Congenite Sentiments, whereof in the former Chapter, to a greater Degree and Perfection than they are in their firſt Appearance; to find out another kind of Good than what barely appears in the Objects of Senſe, namely a Moral and Intellectual Good; to examine, conſider, and determine of the diſparity of things, that are in themſelves Good, and to give a due Prelation and Preference to that Good, which is the chiefeſt and moſt valuable.

2. The Will, which is not a bare irrational, peremptory Faculty to will or refuſe what it pleaſeth, but in its true regular Conſtitution and manner of acting is a rational Faculty, and acts according to the reaſonable Dictate and Concluſion of the Underſtanding, and when it acts otherwiſe, it acts inordinately, frowardly, and perverſly; and the natural Object of the Will, unto which it is properly ordinated, is to will that which is Good, and to will that chiefly which is the chiefeſt Good, and that ſubordinately, which is a leſs or ſubordinate Good.

3. The Affections, which, whether they are diſtinct from the Will, or but the more intenſe Motions of it, is not neceſſary here to diſpute; but certainly they have a great ſhare in the bringing of the Soul to its juſt Poſition and Reſpect to Almighty God.

And although the Brute Animals have certain Paſſions analogal to theſe Affections in Man, yet there is a great Diſparity between them: 1. Becauſe there are ſome Affections that ſeem moſt peculiar to the Humane Nature. I ſhall name but thoſe of Hope, Dependance, and Gratitude. And although there are ſome extraordinary Examples and Inſtances of ſuch Affections in Animals, yet in truth they are but Shadows of theſe that are in the reaſonable Nature, as the Phantaſie of Brutes is but a kind of Shadow of the Humane Intellect, and the Appetite but a Shadow of the Will. 2. Becauſe even in all the Affections or Paſſions, which ſeem moſt common to the Humane and Animal Nature, as Love, Joy, Fear, Anger, &c. there is this great difference, 1. That the Affections of the Humane Nature are naturally under the Regiment of Reaſon and Underſtanding, and ſo are, or ought to be, governed by it, and are therefore in Man, Reaſonable Faculties; but the Paſſions of Brutes, as they are excited merely by their Sentient Phantaſie, ſo they are at beſt but under the Regiment of it: ſo that the Humane Affections have another kind of formal Nature, or Tincture, as I may call it, than the like Affections in Animals. 2. That the Affections in Animals and Men, that come under the ſame denomination, yet are diſtinguiſhed by their Objects: The Affections of a bare ſentient Nature, as Love, Hatred, Fear, Joy, &c. are always terminated in a ſenſible Good to be deſired, or Evil to be avoided: but the Affections of the Humane Soul have not only for their Objects ſenſible Good or Evil, but alſo Good and Evil of a higher and nobler Size, namely Moral or Intellectual Good to be proſecuted and entertained with Love, Joy, Delight, Complacency, and Deſire; and Moral and Intellectual Evil to be ſhunned or avoided, or born with Hatred, Deteſtation, Grief, &c. and theſe Objects of this latter Nature, ſtrike upon the Humane Affections with more vigour and energy, by how much they are greater, and of greater importance than ſenſible Good or Evil.

And as thus the Divine Goodneſs hath furniſhed the Humane Soul with theſe excellent Faculties and Inſtruments to keep and bring about the Humane Soul to her due Poſition to her Maker, ſo he hath furniſhed theſe Faculties with ſuch Objects as are highly ſerviceable and conducible to this End.

And theſe are contained in thoſe two Books or Volumes, [〈◊〉]. That of the Works and Providence of God. 2. That of Divine Revelation; both which do afford to the Humane Reaſon, Intellect and Nature, admirable Motives to incline the Soul to its true Habitude and Poſition toward Almighty God, but eſpecially the latter of theſe.

CHAP. X.

Touching the Rational Inſtances and Motives of the Converſion of the Soul to God upon the Account of the Works of Nature and Providence.

ALthough Almighty God hath ſo ordered the Frame of the Humane Soul that it hath many Handles, as it were, whereby it may be kept and turned about to its due Poſition unto Almighty God, which is its Happineſs and Perfection; and he that made us, knows ſo well our Frame, that he can, and doth, daily apply fit Attractives to thoſe Anſulae humanae Animae; yet amongſt them all, there are three principal Affections of the Soul, that are of great moment and uſe in this matter: viz. Love, Gratitude, and Dependance.

1. Love is the ſtrongeſt and moſt vigorous Affection of the humane Soul; it is the great Spring that excites and governs all the Wheels and Motions of the Soul, and is in truth the natural and proper Verticity of the Humane Soul: The Soul moves entirely after that which it entirely loves; and that doth as naturally carry the Motion of the Soul toward it, as the Magnet governs the Motions of the Needle; ſo that it is ſomewhat more than morally true, Anima eſt ubi amat. If a Man entirely loves Wealth, or Pleaſures, or Honours, the Soul entirely moves after it, uſeth all means to attain it, is diſquieted and vexed if ſhe miſs it, and is in effect wholly governed and managed by the ſtrength of his Love to it: It commands all the reſt of the Affections and Actions of the Man; his Reverence, his Care, his Vigilance, Attention, Obedience. Love is as ſtrong as Death; and that Object that hath once gotten this Affection, leads the Man as it pleaſeth, and therefore, Hoſ. 11.4. ſtiled the Cords of a Man, the Bands of Love. And if this Affection be principally ſet upon the Glorious God, the Soul is placed and ſettled in its due Poſition, and is entirely under his Government.

Now there are two great and powerful Attractives of this Affection, viz. 1ſt. Excellency, Beauty, or Goodneſs, which are but different Expreſſions of the ſame thing: and, 2. Love, and the Effects or Indications thereof, Bounty and Beneficence.

1. As to Excellence and Beauty, it is in all Inſtances a Motive and Excitation of Love: Every thing in Nature, ſo much as it hath of Beauty and Excellence, ſo much of our Love it doth obtain.

Now the admirable Order and Beauty of the Univerſe doth not only convince the Underſtanding that there is a God, the Soveraign Cauſe of this Order and Beauty of the Univerſe, and the ſeveral Parts thereof, but doth neceſſarily conclude a Tranſcendent Beauty and Excellence in that Soveraign Cauſe; namely, an immenſe Power, Wiſdom, Goodneſs, and Perfection in him who made, and continually ordereth and diſpoſeth it in that excellent Frame and Order.

2. Beneficence and Bounty unto allthings, eſpecially to that Subject wherein this Affection lodgeth.

And although it be true, that the innate, intrinſick, appropriate Goodneſs and Perfection of any Being doth, upon a true rational Account, deſerve our Love, though it were not at all extrinſecally communicative of Goodneſs to us: yet it is certain that Love and Beneficence in any Object doth more vigorouſly work upon our Affection of Love, than the ſimple intrinſick Excellence of the Object it ſelf. And the Reaſon is, becauſe Beneficence, Love, and Communicative Goodneſs hath not only an intrinſick Beauty and Lovelineſs, but alſo gives us an Intereſt and Benefit in it, and by it: and ſo upon the Account of Self-Love, of Love to our ſelves, it increaſeth our Love to that beneficent Object; and Self-love, that hath a great Intereſt in every Man, renders his Love to a beneficent Object more vigorous and active.

Now if any Man conſiders the incomparable Bounty and Goodneſs of God to the Humane Nature, upon the account of the things of this Life, he cannot want a powerfull Incentive to draw out his Love to ſuch a Benefactor.

Let a Man but conſider the noble Structure and Frame of the Humane Body, the admirable Faculties of his Soul, the Dominion that thereby he hath over all things in the inferiour World, the Proviſion that is made for his Food, Cloathing, Habitation, Medicine, Delight, the Accommodation of Animals, Vegetables, Minerals, Elements, Meteors, nay of the very Motions and Influences of the Heavenly Bodies, to his Uſe, Contentation, Convenience, Health, Pleaſure, Delight, and infinite more Topicks of this nature, he hath reaſon to conclude, even upon the Account of the Works of Nature, and of the common Effects of Divine Providence, that Almighty God is a moſt Bountiful Benefactor unto him, and therefore deſerves his higheſt and intenſeſt Love. And moſt certainly, it is the want of due Attention and Conſideration that all the Good we have is from his Bounty and Beneficence, if we do not return unto him the greateſt Love and Obſervance imaginable, even upon the bare Account of this liberal Beneficence. And this is that which the Apoſtles intimate, even in relation to the Heathens, Act. 14.17. Nevertheleſs he left not himſelf without Witneſs in that he did good, and gave rain from Heaven, and fruitful Seaſons, filling our hearts with food and gladneſs.

Therefore the Divine Love and Beneficence to Mankind is a great Attractive of the Love of the Soul to God. Magnes amoris amor. And what is ſaid by the Apoſtle as to thoſe greater Indications of the Divine Love (whereof hereafter) 1. Joh. 4.10. the antecedent Love of God to Mankind, even in theſe common Adminiſtrations of his Providence, doth not only deſerve, but upon a kind of natural Attraction draws out our Love to him.

2. The ſecond Affection that I principally inſiſted upon, is that of Gratitude, which ſeems to be an Inclination, or Rational Inſtinct of the Humane Soul, and ſo naturally radicated in the Soul, that he that is without a kind of natural Cogency (as I may call it) to it, ſeems to have put off the very humane Nature, and Apoſtatized from it. The Obligation to it is ſo natural, ſo univerſal, and ſo operative, that Ingratitude is both odious to Mankind, and breeds in the Perſon himſelf a ſecret Shame and Self-Condemnation.

And the Effects of Gratitude are, 1. A ſecret Connexion and uniting of the Soul to the Benefactor. 2. An Endeavour by all due Means to requite the Benefit with all the Offices of Love and Duty. And, to ſay the truth, Gratitude is but a kind of Inſtance and Indication of Love to a Benefactor, and ariſeth upon the ſame Account, namely, as Benefits received inviteth Love, ſo it raiſeth Gratitude to the Benefactor.

And therefore the very ſame Communicative Goodneſs of God, that naturally exciteth our Love, exciteth our Gratitude, and therefore need not again to be here repeated. And becauſe the Goodneſs of God to Mankind, even in his common Providences, doth exceed any commenſurate Retribution or Recompence to him, we cannot by any Means advantage him that is All-ſufficient in himſelf; therefore the natural Effect of Gratitude is to make the beſt Retribution we can, namely, to Obſerve, Honour, Glorifie, Praiſe, and Acknowledge his Goodneſs and Bounty, to Obey his Will with all Chearfulneſs and Alacrity, to convert and turn the Aſpect and Tendency of our Souls to him, which is the true ſtate, poſition, and verticity of the humane Soul.

3. The Third Affection, which I ſhall inſtance in, is that of Truſt and Dependance, which ariſeth upon Four Premiſes: 1. A daily Senſe and Experience of our own Wants, Deficiencies, and Dangers, and of our own Inſufficiency to overmatch or avoid them. All the Inſtances of our Lives furniſh us with Experiences of this Nature. And, 2. A due Senſe of a Sufficiency of Power in ſome other Being to relieve or ſupply us. 2. A due Senſe of abundant Goodneſs, Beneficence, and Good Will, in the ſame Powerfull Being, to be propitious unto us. 4. A Senſe that that Powerfull and Beneficent Being is or may be acquainted with our Exigencies and Extremities. And upon this Account it is, that in ſuch Inſtances, which Men ordinarily ſuppoſe are governable, or to be maſtered by other Means, Men ordinarily fly unto them, as to their Wits and Contrivances, to their Riches and Wealth, to their Friends and Relations, to Princes and Magiſtrates, to Phyſicians and Surgeons, according to the various Conditions of their Needs or Wants: but when Extremities or Fears riſe above the Relief of ordinary Means, there are few People in the World but have recourſe to the Sovereign Power of God for their Relief. Jonah 1.5. When the Mariners (the rougheſt and boldeſt Generation of Men) were in a Storm that exceeded their Pilot's Skill, then the Mariners were afraid, and cryed every one unto his God, and reproved Jonah for not calling upon his God: ſo that the Affection of Fear alſo hath its part in the Exerciſe of this Affection; and though the Saying of the Poet ſavours too much of Atheiſm, Primus in orbe Deos fecit Timor; yet in this Senſe it hath a Truth, that Extremities and invincible Fears and Dangers draw Men to the Recognition and Veneration of God, which poſſibly could not be ſo eaſily drawn thereunto. In their Affliction they will ſeek me early.

And not only Extremities are the Motives of this Converſion to God in Supplications and Dependance, but alſo the common Experience of the Deficiency and Diſappointments, that do ſo commonly happen in ordinary Means, doth carry the Minds of Men to the Sovereign Power of Almighty God, to bleſs and proſper the Means, to ſupply the Defects thereof, to interpoſe in their Diſappointments. And this in all Ages and Nations we may obſerve to be uſual.

And now although the Divine Beneficence, even in theſe external Benefits, is in it ſelf a ſufficient Attractive of our Love and Gratitude to God, and our Dependance upon him, ſince all theſe are Acts of his free Bounty and Goodneſs; and as without him we cannot procure them, ſo neither can we at all deſerve them, or the leaſt of them: yet theſe Means had not that effect, that might reaſonably be expected by ſuch a Benefactor. And the Reaſons or Occaſions thereof were principally theſe:

Firſt, Becauſe by Evil Education and Cuſtoms, and by the ſubtlety of the Enemy of God and Man, and his Inſtruments, the Notion of God was greatly corrupted in the Minds of Men: they fell to Idolatry and Polytheiſm, making Creatures and Idols their Gods: This is that which the Apoſtle learnedly and truly deſcribes, Rom. 2.

Secondly, The Commonneſs and Aſſiduity of theſe Benefits rendered them leſs obſerved and valued, and Mankind thereby grew almoſt as ſenſeleſs of their value, or of the Author of them, as the Brute Beaſts; they were either not taken notice of, or not conſidered, but enjoyed as things of Courſe, and a common Natural State of things, and ſo Men enjoyed them without any value or admiration of them, or of the Goodneſs, Bounty, and Beneficence of God that beſtowed them. Certainly the Circular Motion of the Sun or Stars is a greater Miracle of Wiſdom, and Power, than either of their Reſt can be, and of greater Benefit and Advantage to the Children of Men: And yet becauſe it is common and uſual, Men are not affected with the Admiration of it, or Gratitude for it: But if the Sun ſhould ſtand ſtill but a day, it would preſently put the World into Admiration. Great Works and Benefits are lightly valued or obſerved, when common and ordinary.

Thirdly, But although theſe were but the dull Apprehenſions of the common ſort of Mankind, yet there were many conſiderate and obſerving Men in the World, that had a better Advertence and Valuation of the Divine Beneficence even in theſe external Diſpenſations of Providence, and they took notice of Almighty God to be the bountiful Author of all theſe external Benefits: And yet there were ſome Conſiderations that made them ſet the leſs value upon them, which in truth were of moment; and they were principally theſe:

Firſt, They did obſerve that theſe Benefits were promiſcuouſly diſtributed to Good and Bad; ſo that as the Wiſe Man tells us, Eccleſ. 9.1. No Man knoweth either Love or Hatred (the Divine Favour or Diſpleaſure) by all that is before them: and Eccleſ. 8.14. Juſt Men to whom it happeneth according to the work of the Wicked; and Wicked Men to whom it happeneth according to the Work of the Righteous.

Secondly, Which is yet more, they obſerved that according to the uſual Occurrences of the Divine Providence, it moſt ordinarily happened that Bonis Malè, Malis benè which hath ſtagger'd even Men of great Wiſdom and Piety: Job. 21.7. Pſal. 73.3. Jerem. 12.1.

Thirdly, But yet farther, upon a ſtrict Obſervation by inquiſitive Men, they found much diſſatisfaction in the moſt plentifull Enjoyments of External Benefits; inſomuch that they wrote Vanity and Vexation of Spirit upon all the beſt Enjoyments of Externals.

Fourthly, But let a Man have the moſt plentiful Enjoyment of the good things of this Life, and a moſt high Guſt and Reliſh of them, yet ſtill Men were under the Praeſenſation and Apprehenſion of Death, which would infallibly put an end to the beſt of theſe Enjoyments, and allayed and abated the Contentment of their preſent Enjoyments; ſo that according to the ſignicant Expreſſion of the Apoſtle, Heb. 2.15. through fear of Death, Men were all their Life-time ſubject to Bondage, even in the midſt of their moſt exquiſite Enjoyments.

Fifthly, But this was not all, the more ſerious ſort of Mankind began to conſider the Excellence of the humane Soul, and the great diſproportion that there is between the beſt Externals of this Life, and the Capacity, Deſires, and Delights of the Humane. Neither did they reſt there, but they had not only ſtrong Suſpicions, but high Perſuaſions of the Immortality of the Intellectual Soul; and they very eaſily found that thoſe things that we ordinarily ſet a great Eſteem upon, as Bodily Pleaſures, Wealth, Riches, Fame, Power, Honour, muſt needs be very inſignificant Things to the State and Condition of a ſeparate, immortal, intellectual Soul; but ſomewhat elſe was to be reached after, more ſutable to ſuch a Nature, and ſuch a State; and therefore theſe remporal Benefits, though they were of uſe for the State of this Life, were not of ſo true a Value as ordinarily Men thought; and yet for all this, even the Wiſeſt and moſt perſpicacious Men were in the dark, and knew not how with any certainty to frame to themſelves an Idea of the State of a ſeparated Soul, or wherein its Happineſs conſiſts, or how it was to be certainly attained. And although the more Mercurial and Poetical Wits ran out into a Thouſand Fancies of Elyſian Fields, of the Migration of Souls, of the various Periods and Peragrations of the Soul; yet the more Judicious, though ſatisfied in the Opinion of the Immortality of the Soul, yet were not ſatisfied with theſe uncertain and conjectural Suppoſitions touching the manner of its future State and Condition.

Upon all theſe Accounts, the Divine Wiſdom and Goodneſs took another and more effectual, and yet a moſt rational Means, highly ſutable to the Nature and Exigence of Mankind, to retain him and reduce him to the true and juſt Poſition of his Soul in relation to the Almighty, and conſequently to Happineſs and Bleſſedneſs.

CHAP. XI.

Touching the Second Means of Converſion of the Soul to God, namely Divine Revelation.

I Come now to that other great Means of the true Converſion of the Soul to God, and placing it in its true and right poſition, in relation to him; namely Divine Revelation.

And although in reſpect of the manner of the Diſcovery, this Means is Divine and Supernatural, yet we ſhall hereafter ſee that it is not improperly ranked among thoſe Means that I call rational, becauſe when diſcovered, it bears a high Congruity to true Reaſon, and the Faculties of the Reaſonable Soul of Man: And becauſe the moſt ſignal and important Revelation, and that which concerns univerſally all Mankind, is that of the Redemption of Mankind by Chriſt Jeſus the Son of God, the Doctrine of the Goſpel revealed and publiſhed in him and by him, and the Chriſtian Religion, I ſhall principally apply my ſelf thereunto; and upon the due conſideration of this admirable Attractive, we ſhall find that it was not for nothing that our Saviour ſaid, And if I be lifted up, I will draw all men to me.

And here I muſt again briefly reſume what I ſaid in the former Chapter, viz. That the Three great Hinges of the humane Soul, the anſulae humanae animae, which in a ſpecial manner convert and turn about the Soul, are Love, Gratitude, and Dependance; and thoſe Cords of a Man that lay hold of theſe Affections firſt, is Beauty Excellence, Beneficence, and Bounty; that which lays hold of the Second, is alſo Beneficence; and that which lays hold of the Third, is Power, Goodneſs, and a certain Knowledge of our Exigences, Fears, and Wants, which draws out the Soul into Truſt, Dependance, and Invocation of that Powerfull Good, and All-knowing Being.

And although theſe Affections of the humane Soul do principally and more immediately move and turn about the Soul to the ſutable Objects of thoſe Affections, yet in as much as the humane Soul is an intellectual and reaſonable Nature, and all its Faculties in their due, orderly, and regular Actings and Motions, act upon a preſuppoſed Intellection, and with Reaſon and Deliberation: We muſt therefore ſuppoſe, that antecedent to the Motions of theſe Affections, there muſt be a due Diſcovery and Apprehenſion of that Object to which they are thus directed.

Now upon a juſt and impartial Conſideration and Reflexion upon the Chriſtian Doctrine, the Revelation of the Goſpel of Chriſt Jeſus, we ſhall find the moſt powerfull, effectual, and rational Means contained and diſcovered in it, of converting the humane Soul to God, and placing it in its juſt and true State and Poſition, and thereby attaining that Perfection, Happineſs, and Everlaſting Bleſſedneſs, and Reſt, that is poſſible for any reaſonable Man to deſire or expect.

Only I muſt add this Caution, that when I ſpeak of the Doctrine of the Goſpel and Chriſtian Religion, I do by no means exclude the Divine Revelation of the Old Teſtament; for both Teſtaments make but one entire Syſtem of the True Chriſtian Doctrine: the Old Teſtament is preparatory to the New; and the New Teſtament Explicative of the Old, and takes in, either in expreſs Terms, or by neceſſary admiſſion, all the Truths of God delivered in the Old, and is recommended by Chriſt himſelf to his Diſciples and Followers, together with thoſe other additional Diſcoveries and Precepts that he made and gave.

But yet thus much muſt needs be added, That the Doctrine of Chriſtianity, as it is ſingly revealed in the New Teſtament, gives a much greater Light, makes more full Diſcoveries, and contains more effectual Inſtances to bring about the Soul to Almighty God, than that Old Teſtament alone did or could do: And I ſhall now proceed to ſome of thoſe moſt Eminent Particulars and Inſtances for this purpoſe.

1. Whereas the Notion of God was greatly Corrupted in the Minds of Men, as is ſhewn in the former Chapter; the Chriſtian Doctrine rectified thoſe Notions, and gives us a true Diſcovery of the Divine Nature, ſo far as our finite Underſtandings are capable of it, Acts 17.23. Whom ye ignorantly worſhip, him declare I unto you: here we have the great Diſcoveries of the Perfection, Excellency, and Beauty of the Divine Nature, and therefore an Object infinitely deſerving the greateſt Exceſs of our Love, and of our Dependance and Reverence: his Eternity, Unity, Purity, Holineſs, Goodneſs, Wiſdom, Power, Juſtice, Mercy, Placability, Long-ſuffering, Gentleneſs, Faithfulneſs, Truth; in a word, that he is the Perfection of all Excellencies, the Chiefeſt Good, and the moſt Sovereign Object of all our Love, even upon the ſingle Account of his own tranſcendent Perfection and Excellence. But I come to things more ſpecifically applicable to the Redemption of Mankind by Chriſt Jeſus: Therefore:

2. I have in the former Chapter mentioned the Suſpicions and Inclinations of Mankind to think the Soul is immortal, and that there is a Future State thereof for Rewards and Puniſhments; but this Suppoſition was much clouded with uncertain Conjectures and Imaginations: But Chriſt in the Goſpel hath given us a full Diſcovery and Aſſurance of the Immortality of the Soul, and a full Proſpect of the future State of Rewards and Puniſhments; and therefore is truly ſaid to have brought Immortality and Life to Light by the Goſpel.

3. Whereas in the former Chapter I have ſhewed that although the External Bleſſings diſtributed among the Children of [〈1 page duplicate〉] [〈1 page duplicate〉] Men were greatly Valuable, and more than any Creature could either deſerve, or by his own Power procure; and therefore Almighty God in reſpect of theſe, highly deſerved our Love, as our greateſt Benefactor: yet that many wiſe and conſiderate Men, conſidering the promiſcuous Diſpenſation of External Bleſſings, and the great Excellency of the humane Soul, did reach after Bleſſings of a higher Nature and Uſe, than ſuch as only ſerved the Meridian of this Life.

Here we have a Diſcovery of the immenſe Beneficence and Love of the Glorious God, unto Mankind, and therefore the higheſt Attractive of the Soul, namely, Immortal Happineſs, Glory, and Bleſſedneſs, freely and bountifully offered by Almighty God, through Jeſus Chriſt, to all that will be but converted, and turn unto him; and this done upon the Account of his own Beneficence and communicative Goodneſs unto the Children of Men, that were Enemies, and eſtranged from God, by Evil Works, as well as to the reſt of Mankind. Certainly if Love, undeſerved Love, be the greateſt Attractive of Love; if the free Collation of the greateſt Benefits that the humane Nature is capable of, namely, Immortal Glory, Life, and Bleſſedneſs, be the greateſt Allective of Love and Gratitude to our Benefactor, then here is ſuch an Attractive of the Soul to God as its chiefeſt Benefactor, that cannot be elſewhere matched or equalled. But this is not all: Therefore,

3. There is yet farther ſuch an Inſtance of Love, in the manner of procuring this Benefit, that ſeems to equal the very Benefit it ſelf; namely, God Almighty ſending his Son, his only Son, into the World, ſo far to humble himſelf, as to take our Nature upon him with all its Natural Infirmities, Sin only excepted. 2. In that Nature to live a poor, deſpiſed, perſecuted Life, reproached with the moſt odious, though undeſerved Calumnies. 3. In that Nature to be betrayed by his own Diſciple, condemned by his own Country-men that were of higheſt Eſteem among them, the Prieſts, Scribes, and Sanhedrim; mocked by the Soldiers, Crowned with Thorns, his Fleſh torn with Scourging, delivered over to the Gentiles to be Executed, and then expoſed to a moſt painful, ignominious Death, among Thieves and Malefactors.

And, which yet was more than all this, his very Soul made as it were, an Offering for Sin, heavy unto the Death, aſtoniſhed, and in an Agony, by the Eclipſing for the time, of the Comfort and Influence of the Divine Preſence and Love.

And all this done to expiate the Sins of Men, to become a Sacrifice for the Sins of his very Enemies, and purchaſe and impetrate for them, this greateſt Benefit of Everlaſting Life and Glory; and all this thus done by the very Deſign, Counſel, and Contrivance of the Offended God, to ſatisfie his own Juſtice, to magnifie his own Mercy, and to ſave his undeſerving Creature: Theſe are Inſtances of a ſtrange and ſtupendous Love, and do Aggrandize the very Benefit it ſelf, than which yet there could not be a Greater.

So God loved the world, that he ſent his only begotten Son into the world, that as many as believed on him, ſhould not periſh, 1 John 4.10. Here is Love! not that we loved him, but that he loved us, and ſent his Son to be the propitiation for our Sins.

Herein the Love of God is manifeſt, that when we were yet Sinners, Chriſt dyed for us.

And now, if any be ſo inquiſitive as to ask, Why was all this adoe? Could not God have ſaved Men without ſuch a hard and bloody Scene? or if he would not give Mankind Everlaſting Life without Converſion of the Soul to him, could he not by the Empire of his Power, have over-ruled the Hearts of the Children of Men to ſuch a Temper and Poſition?

I Anſwer, It is true, he could and might have done ſo: but he that made Man an intellectual and a free Agent, and placed all thoſe Affections in his Nature, which I have before-mentioned, was not minded to abrogate nor alter the humane Nature; and at once to ſhew both his Conſtancy to thoſe Laws, he hath moſt wiſely ſettled in Nature, and yet to bring about this Great Work of Converſion of the Soul to God without offering Violence to the Laws that he had ſettled in Nature; and therefore in this Great Work of the Converſion of the Soul to God, draws it with the Cords of a Man, with the Bonds of Love, and deals with the humane Soul more humano; and by thoſe admirable and ſtupendous Inſtances of his Beneficence and Love to Man, attracts and draws the humane Soul to love this incomparable Benefactor, and conſequently to that Duty and Obedience which he owes to God, and to Felicity and Happineſs, which Almighty God thereupon freely and bountifully will confer upon the humane Soul and Nature, by ſuch Means as were exactly ſutable to the Laws of Nature ſettled by him.

4. But yet farther: If this greateſt Benefit, Everlaſting Happineſs brought about for Mankind by ſo Stupendous a Means, ſhould yet not be attainable by the Children of Men without very difficult Terms and Conditions on their part, the Mercy it ſelf, though Signal and Great, poſſibly would not be attainable.

But to obviate this Difficulty, the Terms and Conditions on the part of Man are very fair and eaſie; namely, to believe this Meſſage from Heaven, brought by the Son of God, and to uſe our ſincere and beſt Endeavour to obey the Precepts of a Sober, Righteous, and Godly Life, enjoyned by the Son of God, and thereby to perfect and rectifie the Soul to its juſt State and Habit.

5. And becauſe this Evangelical Meſſage ſeems to be very ſtrange, that the Son of God ſhould come into the World and take our Nature, and dye for the Sins of Men, and procure for them Everlaſting Life and Happineſs, the Glorious and Bountiful God hath not ſpared to obviate this Difficulty alſo, and provided thoſe great Evidences of the Truth and Credibility of the Evangelical Doctrine and Meſſage, that are moſt ſutable to work upon the humane Reaſon and Underſtanding, and greater than which no Truth in the World ever had, or can have: And though I am not minded in this place to make a Collection of all the Evidences of the Truth of the Chriſtian Religion, which hath been already abundantly done to my hands by others, yet I ſhall ſummarily mention ſome of thoſe Evidences that render the Truth and Divinity of the Evangelical Meſſage highly credible upon the moſt rational Accounts that can be deſired by any reaſonable Man.

Firſt, The Prophecies of former Ages recorded in the Old Teſtament of the Miſſion of the Meſſias, and the Great Ends and Succeſs thereof fulfilled exactly in Chriſt Jeſus, and the Succeſs of his Doctrine.

Secondly, The Miracles which he performed for the Confirmation both of his Miſſion and Meſſage above the Power of Natural Cauſes to Effect, are a Seal from Heaven of the Truth thereof; and the greateſt and moſt convincing Teſtimony that can poſſibly be expected or given for the confirming of the Truth thereof: There is not any thing that doth more vigorouſly ſtrike upon the humane Aſſent, or Affect it, than Miracles exceeding the Courſe and Power of Nature.

Thirdly, And above all thoſe Miracles, the Miracle of his Reſurrection and Aſcenſion into Heaven, which as it is above the Courſe of mere Natural Agents to effect, ſo the Truth of the Fact, as to both, is confirmed by abundant Teſtimony of many Eye-Witneſſes of it.

Fourthly, The laying down and pledging of his Life, in Witneſs and Teſtimony of the Truth of what he had taught; he could not poſſibly have any Deſign to deceive Men, that would give ſuch a Teſtimonial of the Truth of what he had delivered.

Fifthly, The admirable Succeſs of this Doctrine, which quickly obtained through the moſt part of the then Habitable and Learned World, notwithſtanding the great Diſadvantages that attended the Promulgation of it: As, 1. The General Oppoſition of the Jewiſh Doctors. 2. The great and deep Root that Idolatry had in the reſt of the World. 3. And the ſevere Perſecutions by both, againſt it, and the Profeſſors of it. 4. The Meanneſs and Unlearnedneſs of the firſt Promulgators of it, Fiſhermen and Mechanicks. 5. The Author of it, publickly Crucified and ſuppoſed dead by thoſe that oppos'd it.

Sixthly, The Sutableneſs of the Doctrine delivered to the beſt Sentiments of the rectified humane Nature. But of this hereafter.

Seventhly, The Obedience required from thoſe that were to expect the benefit of this great Redemption, had theſe ſingular Advantages, viz. The Precepts of Chriſt and his Goſpel were moſt Excellent and Perfect Precepts, ſuch, as if deeply and ſeriouſly conſidered, were moſt highly ſutable to Reaſon, and truly rectified humane Nature; ſuch as admirably conduce to the Peace and common Good of Mankind, to the tranquillity of the Mind, and to the perfecting of the humane Nature; there is no one true Moral Precept of Vertue among the moſt Polite Heathen Moraliſts, but here it is to be found, and ſome others far more Noble and Generous than they ever dream'd of: Piety towards God, Submiſſion to his Will, Obedience to his Commands, Righteouſneſs, Juſtice, Fidelity, Innocence towards Men, Sobriety, Humility, Lowlineſs of Mind, Patience in Tribulation, Neglect and Contempt of Wealth and Greatneſs, Contentation with our Condition, Forgiveneſs of Injuries and many ſuch like.

And really I muſt ſay, that if I had neither Miracles nor Tradition to aſſure my Faith of the Truth of the Goſpel of Chriſt, in all Particulars thereof, yet the admirable Purity, Rectitude, and Excellency of the Evangelical Precepts, their high Congruity to rectified Reaſon, the great Perfection that they give to the humane Nature where duly obſerved and practiſed, are an Evidence of moſt high Credibility of the Truth of the whole Evangelical Doctrine: So true is that of our Saviour, If any man will keep my words, he ſhall know whether the Doctrine be mine, or his that ſent me.

Secondly, Not only the Precepts but the Example of Chriſt Jeſus was ſutable to a Doctrine of high Perfection: Learn of me, for I am meek; and ye ſhall find reſt unto your ſouls.

Thirdly, The Motives and Helps to Obedience of this moſt Excellent Doctrine, and the imitation of this unexampled Example, are high, powerful, and efficacious; namely, an Eternal Recompence of Reward.

Fourthly, The Remedies and Allowances for our Deficiencies from the Exactneſs of an Obedience in all things to all Evangelical Precepts, are great and encouraging; Almighty God accepting a ſincere, diligent Endeavour of an exact Conformity thereunto, and pardoning the Defects therein, that happen through humane Frailty, and all for the ſake of that Great Sacrifice of his Son.

And therefore to cloſe up all that I have ſaid, I find the Method of the Evangelical Diſpenſation to reduce and bring the Souls of Men to their juſt Habitude and Poſition towards Almighty God, admirably effectual to that End: I find alſo, that this Reduction of the Soul to its due Habitude to Almighty God, the moſt natural and ſutable way of attaining its True Happineſs. I find the Precepts of the Goſpel full of admirable Congruity to the perfecting of the humane Nature, to the good of humane Society, and to the enriching and enabling the humane Soul: So that upon the whole Matter, the whole Deſign of the Evangelical Diſpenſation is ordered and contrived with moſt ſingular Wiſdom and Forecaſt, with moſt admirable Congruity to the moſt refined Reaſons, and with ſingular Advantage to affect the Souls of Men, and to bring them about to the great End deſigned by it, namely, the ſtating of the Soul in its due Poſition and Habitude to Almighty God, the perfecting of its Nature and Habits, and the final Fruition of Everlaſting Felicity.

And the Truth is, that the Divinity of this Evangelical Diſpenſation is herein manifeſted; for if all the wiſeſt Men on Earth, yea, or all the Angels of Heaven, had ſet themſelves to have contrived a Method of the Redemption and Salvation of Mankind, they could never have found out ſo exquiſite an Oeconomy ſuited to this End, as is delivered in the Revelation of the Evangelical Myſtery: And therefore it is, thoſe glorious Creatures the Angels look upon it with Admiration. 1 Pet. 1.12. unto whom the manifold Wiſdom of God is herein declared and manifeſted.

But yet beſides the admirable Wiſdom of this Diſpenſation in the Matter and Ends thereof, there are two great Circumſtances in this Revelation that ſignally declare it to be no leſs than a divine Contrivance and Meſſage from the God of Truth and Wiſdom.

1. In that the Ends propounded in it are not of any Secular or Worldly Advantage: Had the Goſpel promiſed its Diſciples and Followers External Wealth, Honour, Grandeur, Temporal Delights or Pleaſures, it might have been ſuſpected to have been a Politick Contrivance of ſome ſagacious Men, to conduct Men, under pretence of a New Religion, to ſecular Advantages: But the Buſineſs of the Goſpel is quite of another Nature, directed to the attainment of Ends that are quite of another kind; nay, is ſo far from it, that it tells its Diſciples they muſt not expect the Splendor of this World, but muſt neglect, deny, and contemn it; that inſtead thereof, they muſt expect perſecution, neglect, and contempt, from the World: and accordingly it ſucceeded to them, eſpecially in the firſt and pureſt Ages of the Chriſtian Church.

2. In that the Means and Inſtruments of its Promulgation to the World, were the moſt diſproportion'd to a politick humane Contrivance, and the moſt unlikely in all humane Appearance to attain its End or Acceptation with the World: Had the Evangelical Oeconomy been the Product of a Conſultation of a Conclave of Learned Rabbi's, or of deep Philoſophers, or of Politick or Wiſe States-men, poſſibly it might have given an Occaſion to the reſt of the World to have ſaid or thought, that it is true indeed, it is a well-poliſhed Syſtem of a Religion, but yet it carries a Suſpicion with it, of a humane Contrivance, conſidering what Wiſe Men were emyloyed in the digeſting or promulgation of it.

But the glorious God to prevent any poſſible Surmiſes in the Minds of Men, of this kind, and to let the World ſee and know that it was not a Contrivance of Humane Invention, Wiſdom, or Policy, but a Method of Religion, and Salvation, inſtituted and manifeſted by Almighty God himſelf, and by his own immediate Ordination and Wiſdom; in the whole Method of the Evangelical Diſpenſation, doth induſtriouſly decline all Inſtances and Contributions of humane Helps and Advantages, and chooſeth thoſe Circumſtances and Inſtruments therein, that had the leaſt ſemblance of any Contribution of worldly or humane Wiſdom or Advantage: Chriſt, the Meſſenger of the Goſpel, a poor, obſcure Man, hated and perſecuted by his Country-men, and at length Crucified: his Apoſtles poor Fiſher-men, unlearned, and ignorant Men, Acts 4.13. the whole World of Learned Philoſophers, of Jewiſh Maſters, of Great Princes and States-men, oppoſing this Doctrine, with the greateſt Induſtry, Skill and Power, vilifying it with Reproach, Scorn and Contempt: a Stumbling-Block to the Jews, and to the Greeks Fooliſhneſs. And wherefore was all this? Certainly, next to the Excellency of the Evangelical Doctrine it ſelf, there could not have been a greater manifeſtation of the Divine Wiſdom, and a greater Indication that the Chriſtian Religion was really and truly a more divine Inſtitution than this manner of its Miſſion into the World; namely, That by this it might appear in the Succeſs it had in the World, that the Power thereof is of God, and not of Men: And therefore he choſe the fooliſh things of the world to confound the wiſe; and the weak things of the world to confound the things that are mighty; That no fleſh ſhould glory in his preſence, 1 Cor. 1.27, 29. That in the admirable Succeſs of the Chriſtian Religion in the World, all Men might ſee and acknowledge, that it was neither the Contrivance of Wiſe Men, nor carried on by the Wiſdom or Power of Men, but by the Power of God, and the Wiſdom of God.

And thus far touching this great Means of Reduction of the humane Soul to his juſt Habitude and Reſpect to Almighty God, viz. The Redemption of Mankind by Chriſt Jeſus.

CHAP. XIII.

Touching the Reaſonableneſs of the Chriſtian Religion, and the ſutableneſs thereof to the Reduction of the Soul to its due State, Poſition and Happineſs.

THere are many Truths both in Nature and Divinity, that have not, neither indeed can have their firſt Diſcovery unto Mankind, but by ſupernatural Revelation, which yet being diſcovered, have a high Congruity and Conſonancy to true Reaſon: As for Inſtance, The manner and order of the Creation of the Univerſe, as it is delivered by Moſes, if it be duly conſidered, is greatly conſonant to the Nature and Reaſon of the things in the World, and yet it is impoſſible that it ſhould at firſt be diſcovered, but by ſupernatural Revelation; for no Man was, or could be a Witneſs to the Creation of things that were pre-exiſtent to his Being, neither is it poſſible for humane Reaſon to ſearch out by bare Ratiocination, the diſtinct order, method, periods, and other Circumſtances of that Great Work of Omnipotent Power, and Wiſdom: And the ſame may in a great meaſure be aſſerted, touching many of the important Methods and Circumſtances of the Redemption of Mankind, and Evangelical Doctrine: Some things therein delivered, I confeſs, were before believed, either by the Light of Nature, or at leaſt by ſome antient Tradition; as the Exiſtence and Perfection of Almighty God, the Immortality of the Soul, and a Future State of Rewards and Puniſhments; though the Notions thereof were troubled and confus'd: But the Evangelical Revelation hath theſe great Preferences: 1. That ſome things are diſcovered therein which were never before diſcovered, nor diſcoverable but by Divine Revelation; as, the Miraculous Conception and Miſſion of the Meſſias; the Expiation for the Sins of Men, and the Impetration of Eternal Life for Mankind, by his Death; and divers other great Evangelical Myſteries. 2. That as to thoſe very Points of Truth that in ſome meaſure were before apprehended and believed by Mankind, yet they are more diſtinctly, plainly, and evidently diſcovered, in and by the Evangelical Revelation; ſo that as to both theſe, it is truly ſaid, that life and immortality are brought to light by the Goſpel. But although this be true, that the Contrivance of Man's Redemption could only be by infinite Wiſdom, and the Diſcovery it ſelf is ſupernatural, a divine Meſſage from Heaven, and publiſhed to us by the Son of God, Heb. 1. yet the Truths thus revealed do bear a great Conſonance and Congruity to the True Light of Reaſon, to the true State of the humane Nature. For to ſay the Truth, True Reaſon in the Souls of Men, is but a Ray or Beam of that tranſcendent Wiſdom that is in God; and it is no longer true Reaſon, than as it bears a Congruity and Conſonance to that Divine Reaſon (as I may, with Submiſſion, call it;) namely, the Divine Wiſdom: And though in relation thereunto, the humane Reaſon bears not ſo great a Proportion as the Light of a Candle doth to the Sun, yet certainly, if it be True Reaſon, it holds an Analogy and Conformity to its Fountain and Original, and ceaſeth to be Reaſon when it ſuits not to it. And in this reſpect I have adventured to range this means of Converſion of the Soul to God, among Means that are rational, and to call them reaſonable and intellectual Means. And indeed they are ſo: there is no Religion that is, or ever was profeſſed in any Age, that hath ſo great a ſutableneſs to True Reaſon; no Means or Method of bringing the Soul into its true, genuine State and Poſition, as the Chriſtian Religion and Doctrine.

I ſhall not purſue this Subject at large: but ſhall give ſome Inſtances, making good my Affirmation.

1. The Evangelical Doctrine gives us a clear Account of the Immortality of the Soul, and this is a Doctrine highly ſutable to the very Sentiments of our Souls. 1. The Conſent of the moſt Learned and Judicious Sects of the Philoſophers, the Platoniſts, and many of the Stoicks. 2. It ſeems an utter unlikely thing, that the Noble Creature Man, of ſuch admirable Endowments and Faculties of Mind, a Mind of that great Capacity, furniſhed with Conceptions that are of an Extent beyond a Life of Senſe; a Mind reaching after Immortality, and Communion with Almighty God, or at leaſt, with thoſe Noble Creatures the Angels: I ſay, it is highly incredible that ſuch a Nature, ſuch a Mind, ſhould be placed and made, only to take a Turn for a few years upon the Theatre of this World, and then die and periſh, and vaniſh like a blaſt of flame or ſmoke, and have a leſſer Privilege of Duration, than many Vegetables and Brutes.

2. The Evangelical Doctrine gives us a diſtinct Account of a Future State of Rewards and Puniſhments: This is alſo a Truth highly conſonant to natural Sentiments of Mankind, and to the ordinary Appearances in the State of humane Nature. 1. There is ſcarce any Sect of Learned and Judicious Men, nay, ſcarce any Nation under Heaven, but is highly perſuaded of the Truth thereof in general, though they labour under differing manners of explicating it. 2. The whole Frame of the Univerſe do proclaim Almighty God to be delighted in the due Order and Diſpoſal of all things; every thing is full of Order, Congruity, Beauty, and Comelineſs: only the Diſpenſations of External Good and Evil to Mankind, ſeem very confuſed and diſproportionable to the Conditions and Deſerts of Men; Good Men to whom it happens according to the work of the wicked; and wicked men to whom it happeneth according to the work of the righteous: therefore it is not conceptible but that there muſt be a time to ſet things at rights; a day of the manifeſtation of the Righteous Judgments of the God of Order: this was the natural Concluſion of the Wiſe Man, Eccleſ. 3.16, 17. when he ſaw the Diſorder that was in the Diſpenſations among Men, I ſaid in my heart, God ſhall judge the righteous and the wicked; for there is a time for every purpoſe, and for every Work.

3. The Goſpel teacheth that the Way and Means to attain a State of Bleſſedneſs and Glory in that future Life of Immortality, is, by converting the Soul to Almighty God, by Faith, Love, and Obedience; by Purity and Holineſs, by Righteouſneſs, and Charity, by Sobriety, and Patience; and all theſe Chriſtian Vertues recommended to us by the Precept and Example of Chriſt Jeſus: And certainly if we examine this impartially by Reaſon, ſuch a State and Poſition, and Temper of the Soul is moſt ſutable and agreable to a Life of Immortality and Happineſs.

And we may take a meaſure of it by the contrary: Let us but ſuppoſe a Soul entirely addicted to a Senſual Life, and the love of this World, placing its Felicity in Carnal Pleaſures, Eating, Drinking, Wantonneſs, Recreations, Bravery of Apparel, Splendid Houſes and Furniture, Great Retinue, great Store of Lands, Money, Flocks, Herds; in Delights of the Ear, the Eyes, and other Senſes; in Power and Rule over others, and in the Sence and Delight of theſe Enjoyments, the Soul to be wholly immerſed: let any Man but think with himſelf, how it is poſſible for ſuch a Soul, thus addicted and habituated, to be in any kind of Congruity, with the State of Happineſs of a ſeparated immortal Soul; nay, how it is poſſible for ſuch a Soul to be without extream Vexation, Sorrow, and Perturbation, when it comes into ſuch a State as is wholly unſutable to, and uncapable of ſuch Enjoyments, which once it made its Felicity; and if it had a Capacity to reliſh and taſte ſuch worldly Contentments, yet they are not in that State to be had, they are quite gone, and out of date, and vaniſhed away.

4. The Doctrine of the Goſpel commands and commends unto Mankind, Piety towards God, Vertue, Charity, Righteouſneſs, Juſtice, Veracity, Fidelity, Sincerity, Integrity, Purity, Holineſs, Humility, Sobriety, Temperance, Patience, Longanimity, and all other excellent Vertues; and certainly if we take a Meaſure of theſe Precepts even by the Light of Nature, and True Reaſon, we ſhall find them admirably conſonant thereunto, though there were no other future Life to come. 1. If once that moſt radical and natural Notion of the Exiſtence of a Deity, and of his great Perfection be but deeply digeſted in the Soul, the greateſt and moſt divine ſort of Evangelical Precepts are and would be as naturally conſequential thereupon, as the moſt neceſſary Concluſion of a Logical Demonſtration: ſuch as are the Love and Fear of God, Reverence and Veneration of him, entire Obedience to him, Patience and Reſignation of our Wills to his Will, Sincerity and Uprightneſs of Heart, Thankfulneſs to him, Dependance upon him, Truſt in him, a vigilant Converſation becoming his Sight and Preſence; an imitation of him in all things that we are capable to imitate him in. Again, 2. Tranquillity of Mind and Conſcience was accounted among the Wiſeſt of the Philoſophers, the greateſt Pitch of Happineſs attainable by Man in this Life; and I dare confidently aſſert, That no Precepts, no Practice under Heaven is more conducible to the Tranquillity of the Mind of Man, than theſe Evangelical Precepts before-mentioned, as might be made eaſily evident by Induction of Particulars. 3. The Peace and Good of Mankind, and of humane Societies, is a thing juſtly valuable by all Wiſe and Good Men: And what in the world is more conducible thereunto, then Veracity and Truth, Fidelity, Righteouſneſs, Juſtice, Temperance, Sobriety, Charity, Beneficence, Longanimity, Goodneſs, Forgiveneſs, Meekneſs, Humility, Contentation, and all this bound on to the Soul, by the ſtricteſt Bond of the Love, Fear, and Duty we owe to the God of Heaven? The greateſt part of the Diſorders in humane Society, ariſe by thoſe Vices that are contrary to thoſe excellent Vertues, as by Pride, Ambition, Covetouſneſs, Falſeneſs, Diſſimulation, Churliſhneſs, Injuſtice, Unrighteouſneſs: Theſe and the like Diſtempers of Soul, fill the World with Rapine, Violence, Oppreſſion, Contention, and Deceit, which are cured and remedied by an Obſervance of the Evangelical Doctrine, than which there cannot be any thing more conducible to the perfecting of the humane Nature, and benefit of humane Societies.

5. The Evangelical Doctrine evermore inculcates theſe two great Qualifications of the humane Soul; namely, the True Knowledge of God, and the true Love of God: the former is that which excites the latter, and the latter is that great commanding Affection of the Soul that fully brings about the Soul to God, and to a chearful and ſincere Obſervance of him and his Will: The Love of God is the Firſt and great Commandment, and draws along with it the Whole Duty of Man to God. And this is moſt conſonant to what Reaſon it ſelf dictates, and Experience evidenceth; he that hath but the firm hold upon this Affection, governs a Man as he pleaſeth.

6. The Evangelical Doctrine, in order to bring about Man to love God, gives us the higheſt, moſt tranſcendent, and obliging Inſtances of the Love of God, the antecedent, undeſerved Love of God to Man, eſpecially in the admirable Oeconomy of our Redemption by Chriſt, as hath been before-ſhewed: And certainly this is the moſt rational way that can be imagined, for the gaining of this great Affection, and the Converſion of the Soul to God. 1. It is in it ſelf a moſt effectual Means to that end; Love and Beneficence is the great Attractive of Love, as hath been before ſhewn; and that Great God that formed the humane Soul, and placed it in its ſeveral Habitudes and Affections, and therefore beſt knows what doth moſt vigorouſly ſtrike upon thoſe active Strings, the Soul, did therefore chooſe this effectual Magnetiſm to bring about the Soul to him, 1 John 4.10. Herein is love, not that we loved God, but that he loved us firſt. Again, 2. This Method of Attracting the Soul to God by the great and primitive Inſtances of his Love to Man, is moſt ſutable to the Frame and Mould of the Nature of the humane Soul, and offers no Violence to it. It is true, the Glorious God is not neceſſarily bound to the Laws that he hath eſtabliſhed in Nature, they were Laws given to his Creatures, and not to himſelf, and he may, and ſometimes for great Ends, derogates from thoſe Laws by the Interpoſition of his own immediate Power, as in Miracles. And upon the ſame Account may or might if he pleaſe, break in upon the Laws that he hath inſtituted in the humane Soul, and might infringe the Liberty of his Will, and turn him about to him, by an irreſiſtible over-powring Neceſſity: But the Wiſe God hath ſettled and eſtabliſhed the Rules and Laws of the Natures of things, with ſo great Wiſdom and Foreſight, that he rarely violates them, but ordinarily proceeds in the way of his Providential Regiment of all things, according to thoſe Laws and Inſtitutions which he hath fixed in the Natures of things: in things ſimply Natural, he uſually proceeds by Natural Applications; and in Rational Beings, by Means ſutable to a Rational Nature, and therefore hath choſen this Means to draw the Soul of Man to him; namely, by the Cords of a Man, and the Bonds of Love, as moſt ſutable to the Complexion, Nature, and Conſtitution, ſettled by his own Ordination in the humane Soul.

Upon the whole Matter therefore I conclude, that as the Apoſtle, Rom. 12. ſtiles the Conſecration of the Body and Soul to God a reaſonable Service; ſo I do with the ſame Evidence of Reaſon ſtyle the Doctrine of the Goſpel the Chriſtian Religion, a reaſonable Religion, a Religion fitted and ordered with the moſt exquiſite Reaſon, and ſutableneſs thereunto, to bring the Soul to its due Poſition, Reſpect, and Habitude to Almighty God, and thereby to have an Everlaſting Happineſs.

CHAP. XIV.

Concerning the Supernatural Means of retaining the Soul in its due Reſpect and Poſition to Almighty God and of the Reduction thereof unto it.

I Have hitherto conſidered of thoſe two Means of Reduction of the Soul to its due Poſition and Reſpect to Almighty God, which I have ſtiled Natural and Rational.

It now remains that I ſhould conſider the Third Means, which I call Supernatural.

It appears in the conſideration of the Natural Cauſes and Effects in the World that, beſides the Intrinſick Powers, and Propenſions of things, there are certain Extrinſick, common, adjuvant Cauſes, that have a great Influence in the Effects and Appearances in the World.

The Magnet hath not only its intrinſick, active Principle, its Form from which its Motions proceed, but there is alſo a common Magnetiſm of the Earth and its Effluxes, that greatly aſſiſt, excite, and direct its Motions.

Animals and Vegetables have not only their intrinſick, ſpecifical, vital Principles of their ſpecifical Motions and Operations, but the Sun and its heat and influence is an univerſal, adjuvant, exciting Principle of all vital and ſentient Operations.

And not only the ancient Philoſophers, as Ariſtotle and Plato, and their ſeveral Commentators, as Simplicius, Themiſtius, Alexander Aphrodiceus, Avicen, and Averroes, but alſo the Jewiſh Doctors, and the Chriſtian Philoſophers and Divines, for ſome Ages after Chriſt, did think that, beſides the individual intellectual Soul of every Man, there was alſo a certain common intelligent Nature, or Being, ſubſtituted by Almighty God, whoſe Office it was to illuminate the humane Soul, to excite actual Intellection in it, and to communicate unto it theſe common intellectual Principles, which ordinarily and generally obtain in all Men, and ſtood in relation to the humane Intellectual Soul, as the Sun and its Light and Influence ſtands in relation to vital Natures in the Lower World: And this they call Intellectus Agens, which Averroes ſuppoſeth to be Ʋltima Intelligentiarum ſeparatarum, and deputed to the actuating and exciting of Intellection in Men.

This Opinion hath been (poſſibly upon Reaſons probable enough) laid aſide for many Ages in the Chriſtian Church: the Uſe therefore that I make of it only is this, that though this Opinion ſeems to be dark and obſcure, and not bottom'd upon a clear Evidence, yet it carries with it and under it an Adumbration of a great and real Truth, though they attained not a full clear diſtinct diſcovery of it: Therefore as the Apoſtle elſewhere in another Caſe told the Athenians, that that God, whom they ignorantly worſhipped, him declare I unto you, Acts 17.23. ſo, with ſome variation, I may with humility ſay, that ſecret, unſeen, and ſpiritual Power, which theſe ancient Philoſophers did not diſtinctly underſtand, but groped after it, and celebrated by the Name of Intellectus Agens, I am now endeavouring to declare.

Almighty God, as he is every where by his Eſſential Preſence, ſo he is every where by his Powerful Influence; and as he is the Univerſal Productive and Conſerving Cauſe of all things in the World, ſo he is more intimate unto, and effective of every thing in the World by his Efficacious Influence, than any ſecond created Cauſe in the World; for they are all but his Inſtruments, and therefore their Cauſality is ſtill but in and from the virtue and influence of the firſt Cauſe.

And this Influx of the Firſt Cauſe, the prime Efficient, Almighty God, is by him ordinarily communicated, effuſed, and proportioned according to the ſeveral Natures of Created Beings; though, according to his wiſe good Pleaſure, he ſometimes is pleaſed to doe it in a different manner for excellent Ends, pro imperio voluntatis.

And therefore in Matters that are ſimply natural, this ordinary Efflux of the Divine Influence is ſuited to that common Law of Nature, that he hath ſettled in the World, and governs ſuch things according to thoſe inſtituted, regular, natural Laws.

But unto an Intellectual Nature, ſuch as is that of Man, endued with Underſtanding and Will, this Divine Efflux is communicated in a kind proportionable to thoſe Faculties of the humane Soul; and therefore theſe Effluxes of the Divine Influence are communicated in two kinds, 1. By way of Illumination, in relation to the Underſtanding Faculty. 2. By way of Perſuaſion, Inclination, and Incitation, in relation to the Will and Affections, although there are many other kind of Effluxes of the Divine Spirit and Influence: as the Gift of bodily ſtrength, as that of Sampſon, Judges 16.20. the Gift of curious Workmanſhip, as that of Aholiab, and Beſaliel, Exod. 36.1. the Spirit of Majeſty and Government, as that of Saul, 1 Sam. 10.9. the Gifts of Propheſying, Tongues, Miracles, 1 Cor. 12.4.9. for theſe were extraordinary Effluxes given out upon ſpecial Occaſions, and for ſpecial Ends, though even in moſt of them, and other extraordinary Gifts of the like nature, the Underſtanding and Will were much concerned and wrought upon.

1. As to the Illumination of the Ʋnderſtanding, certainly what the Sun is to the ſentient Eye, that, and much more, is Almighty God to the Mind of Man: Pſal. 36.9. In thy Light ſhall we ſee Light, John 1. 9. This is the true Light that enlightneth every man that cometh into the world.

2. As to the Inclination and Bending of the Will, it is true, the Will is naturally free, but yet it is eſſentially Subject unto the God that made it; and the operation of the Divine Influence upon the Will ordinarily is but perſuaſive, and therefore ordinarily reſiſtable: thus the old World reſiſted the merciful ſtriving of the Divine Influence, Gen. 6.3. My ſpirit ſhall not always ſtrive with Man. Acts 7.51. Ye always reſiſt the holy Ghoſt: but the Powerful God hath ſo great an Efficacy, and hath ſo intimate an Acceſs into the Minds of Men, that he can when he pleaſeth, and doubtleſs ſometimes doth, irreſiſtibly bend and incline the Will unto himſelf, according to his good Pleaſure, Pſal. 110.3. Thy people ſhall be willing in the day of thy power. It is an excellent Expreſſion, Prov. 21.1. The heart of the King is in the hands of the Lord, as the rivers of water he turneth it whither ſoever he will: A good Artiſt will guide a ſtream of water to what place, and in what manner, he pleaſeth, in the ſame Level, and yet without any violence offered to the natural Motion of the Water, which in all thoſe Motions is kept entirely ſutable to its Nature: And with the ſame and much greater facility the God of Heaven can, and often doth, infallibly Guide the Hearts of Men, yea of Kings, and yet without Force or Violation of its natural Liberty.

There was never any Age nor People in the World that was wholly deſtitute of this Divine Efflux upon their Underſtandings and Wills: it is as Univerſal and Common as the Light and Influence of the Heavens; only upon ſome in all Ages it was more ſpecial and effectual than upon others, even in the Gentile World. I have always eſteemed thoſe Excellent Men among the Heathen famous for Wiſdom, Juſtice, Piety, and Knowledge, as Men illuminated and guided by this Divine Influence, though poſſibly communicated to them in a more ſignal manner than to other Men: Such were Socrates, Plato, Zeno Citticus, Solon, Lycurgus, Pythagoras, Tully, Seneca, Ariſtotle, and divers other excellent Philoſophers, Moraliſts, and Law-givers, among the Gentiles; who were by the Influence of the Divine Spirit excited, illuminated, and inſtructed for the Benefit of themſelves and the reſt of Mankind, and to prepare the Heathen World for the Reception of greater Light.

When it pleaſed God to ſelect unto himſelf and his ſpecial Government, the Family of Abraham and his Deſcendants, the Jewiſh Nation, he ſets them in the middle of the Habitable World, like a Beacon upon a Hill, to be a kind of Common Inſtruction to the reſt of Mankind; and for that purpoſe, made them ſignal to all the World by his ſpecial Government over them, by Miracles, Signs and Wonders; by giving them Laws from Heaven in great Majeſty and Terrour; by committing to them the Divine Oracles; by raiſing up Prophets and Men ſpecially inſpired by an Extraordinary Spirit, and by effuſing among them a greater Meaſure of the Influence of his Sacred Spirit. For (that I may ſay it once for all) it hath been always the Method of the Divine Wiſdom and Goodneſs, when he ſends out the greater Meaſure of this Influx, whereof I ſpeak, the Divine Providence accompanies that Efflux with ſutable external Means to render it the more effectual, and the more agreeable to the manner of the Reception of the humane Underſtanding: But when the Meſſias came into the World with the Meſſage of the Glorious Goſpel, the Sun was as it were in its Meridian; and as the means of Illumination and Converſion of the World unto God was more effectual and univerſal, ſo was alſo the Efflux and Irradiation of the Divine Influence upon the Souls of Men more vigorous, diffuſive, and univerſal.

And as the miraculous Gifts of the Spirit of God appeared in the Miracles of Chriſt and his Apoſtles, the Gifts of Tongues, of Healing Diſeaſes, of Prophecy, and the like, to confirm and eſtabliſh Mens Minds in the Faith, Belief, and Obedience of the Goſpel; ſo neither was this all: but the ſecret and effectual Influence of the ſame Bleſſed Spirit appeared in Illumination of the Minds of Men, in perſuading and mightily ſubduing their Wills to the Belief and Obedience of the Truth, in converting Mens Minds unto God, and placing them in their juſt and due Habitude to Almighty God. And this, according to the various Workings thereof, is ſometimes called the Spirit of Regeneration, the Spirit of Renovation, the Spirit of Sanctification, the Spirit of Holineſs, the Spirit of Adoption, the Spirit of Prayer and Supplication, the Spirit of Life, &c. according to the various Energies that this great Effuſion of the Influences of the Bleſſed Spirit had upon the Minds of Men.

And this great and more diffuſive and effectual Effuſion of this Influence under the Goſpel was no other than what was propheſied of by the ancient Prophets, Iſa. 25.7. I will deſtroy in this Mountain, the covering caſt upon the face of all people. Iſa. 11.9. The Earth ſhall be filled with the knowledge of the Lord, as the waters cover the Sea. Iſa. 54.13. All thy Children ſhall be taught of the Lord, Iſa. 59.20. This is my Covenant, that I will make with them, my Spirit, that is upon thee, and the words which I have put in thy mouth, ſhall not depart from thee, nor from thy ſeed, nor from thy ſeeds ſeed. Ezek. 36.27. I will put my Spirit within you, and cauſe you to walk in my Statutes, and keep my Judgments and do them. Iſa. 44.3. I will pour out my Spirit upon thy Seed. Joel 2.28. I will pour out my Spirit upon all fleſh. And this Energy of the Divine Influence appears firſt by a ſecret Irradiation and Illumination of Underſtanding. 2. By a powerful Perſuaſion and inclining of the Will; both which, as they were with a more vigorous and effectual Diſpenſation under the firſt breaking out of the Light of the Goſpel, ſo they do accompany the Publication of it unto this day, and ſhall unto the end of the World; though by reaſon of the Corruption of the Lives and Manners of Mankind, not with equal Succeſs in all Ages.

And thus far concerning the Supernatural Means of converting the Soul to God, and conſequently reſtoring it to its true Felicity and Bleſſedneſs.

CHAP. XIV.

The Concluſion.

AND thus I have taken Occaſion upon this ſmall Particle of Nature, which hath been under my Conſideration, to make this not unprofitable Digreſſion touching the true, genuine, and natural Poſition and Converſion of the Soul towards Almighty God.

I have ſhewn what it is, namely, The humble and ſincere Love of him, Truſt in him, Obedience to him, and Delight in him.

I have ſhewn that this is the moſt natural and reaſonable Habitude of the Soul, that wherein conſiſts her Duty, Happineſs, and Reſt.

I have ſhewn the great Reaſonableneſs and Obligation of the Soul unto it, the Means inſtituted by the God of Heaven for our Attainment of it; And that every thing in the World attains and enjoys its ſutable Perfection and Felicity, when it attains and keeps that Poſition, State, Station and Place, which the great and wiſe Creator and Diſpoſer of all things hath appointed for it: and conſequently there is no way for the humane Soul to attain its ſutable Perfection, and Tranquillity, here in this Life, and everlaſting Happineſs and Glory hereafter, but in its holding that due Habitude and Reſpect to Almighty God before deſcribed.

And that this (next to the Glory of his Great Name) is the principal Reaſon and End of all theſe admirable and ſpecial Methods of his Providence towards the Children of Men, both in their Creation, Preſervation, and that ſtupendous Work of their Redemption by Chriſt.

If we ſhall now look into the ſeveral Parts of the Ʋniverſe, we ſhall find that every thing in nature intenſely affects that Station, Poſition, and Order, that the God of Nature hath inſtituted for them; and in the holding thereof, they attain and enjoy all that Felicity (if I may ſo call it) that their Nature is capable of, and when by any Accident they are out of that Station, they are in diſcompoſure, and therefore by a ſtrange, regular, connatural Appetite, they endeavour to recover it again.

If we look up to the Heavenly Bodies, they conſtantly and regularly obſerve and keep thoſe Stations and Motions that the God of Nature by the Law of their Creation hath inſtituted for them.

If we look unto the Planetary and Elementary Bodies, we ſhall obſerve no leſs.

If we look upon the Animals we ſhall obſerve them regularly to comport themſelves according to the ſeveral inſtituted Laws of their Species, and thoſe admirable fixed Inſtincts that are rivetted into their Conſtitutions.

If we look upon Vegetables, they all regularly in all their vital Appearances do follow ſtrictly and regularly the Laws and Methods of their ſeveral Kinds.

Nay, this pitiful, inconſiderable Mineral, the Magnet, in all his Motions and Affections, regularly and exactly follows thoſe Laws and Directions that are implanted in his Nature.

But if we caſt our Eyes or Thoughts upon the Children of Men, and their Ways and Walks, whoſe immortal Souls are directed to a nobler End than moſt of other viſible Creatures, and have Capacities fitted to have a Reception of the nobleſt Object in the World, the Glorious and Eternal God, and to have an humble Communion with him, which is his True Poſition, Habitude and Happineſs. I ſay, if we look on Mankind, we ſhall for the moſt part find it quite otherwiſe; like Babies, Ideots, and Fools, they fix their Souls and the whole Verticity of them, (pardon my borrowed Expreſſion) upon Rattles, Baubles and Toys, and imbaſe their Souls and Faculties with poor ſordid Vanities, and Trifles, and neglect that Magnum oportet, wherein their Perfection and Happineſs conſiſts, ſo that we may juſtly take up the Prophet's Complaint both againſt our ſelves and others, Jer. 8.7. The Stork in the Heaven knoweth her appointed times, and the Turtle and the Crane, and the Swallow obſerve the time of their coming: But my People know not the Judgment of the Lord.

And were this in the time of Paganiſm, thoſe times of Ignorance, which the Apoſtle ſays, Acts 17.30. God winked at, the Wonder were not great: But this happens in the Chriſtian World, where the Goſpel and Holy Religion inſtituted by the Son of God, is publiſhed and profeſſed to be believed: as we ſhall eaſily find, if we take but an Eſtimate of the Ways, Deſigns, and Delights of Men, even in the Chriſtian World.

1. How many there be that bid open Defiance to Heaven; Atheiſts that account it the Glory of their Wit and Courage, to make a Scorn of Religion, and of the Life to come; and this not only by their Actions but even by open Profeſſions and Words as far as they durſt do, for fear of Humane Laws.

2. How many there be that wholly give themſelves up to ſenſual Pleaſures, Debauchery, Incontinence, Gluttony, Drunkenneſs, that make little or no Improvement of their Reaſon, but in making Proviſion for their ſenſual Luſts, and fulfilling of them with more advantage than Brutes; the whole Bent and Current and Tendency of their Souls is after Senſuality, and wholly averted from that God that gave them their Souls for better Purpoſes.

3. How many there be that ſet the whole ſtreſs and tendency of their Souls to the getting of VVealth, ſometimes indeed by Lawful Means; but at other times by all kind of Oppreſſion, Couſenage, Deceit, Rapine and Violence, and make their Wealth, their only Delight, Hope, and Confidence.

4. How many there are that make it the whole Buſineſs of their Souls to gain Honour and Preferments, great Offices, Titles, Power, Pre-eminence, and Authority over others; wherein if they are diſappointed, their Souls as it were dye within them, and if they obtain, they wholly bleſs themſelves therein, till another Opportunity of farther Acquiſts be found, and then their reſtleſs, ambitious Souls preſs on farther for higher and greater Acquiſts of the ſame nature.

5. How many there be that pretend to the Profeſſion of Chriſtianity falſly and hypocritically, for baſe and ſecular Ends; that make a Gain of Godlineſs, when they have not one Spark of True Religion in their Hearts.

6. Nay, yet farther, among thoſe that are the greateſt Pretenders to Chriſtian Religion, I mean the Romiſh Clergy, how univerſally they imbaſe the very Nature of God and Chriſt, in their Image-Worſhip? How do they even under a Diſguiſe of Religion, turn away the Souls of Men from the Worſhip, Honour, Fear, and Love of God, by ſubſtituting the Adoration and Veneration of Angels and Saints, Shrines, Reliques and Toys, and carrying over that Love, Honour, Service, Dependence and Confidence, which the Soul ſhould repoſe in the Glorious God, and his Son Chriſt Jeſus, unto Creatures contrary to the Expreſs Will of God revealed in his Word, and contrary to the whole Deſign of the Chriſtian Religion, and the whole Oeconomy of the Wiſe and Glorious God to unite the Soul unto him, Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve: ſo that although there be many great Errours in the Profeſſion of that Church, yet this doth in a moſt ſpecial and direct manner ſteal away the Soul from its due Habitude unto the God of Heaven.

7. Nay, yet farther, even in thoſe that have a true Senſe of Religion, and their Duty to Almighty God, yet the Pleaſures, Profits, Preferments, and Gaities of this preſent VVorld, ſtarve that Fervor of the Love, and Converſion of the Soul to God, and leave but a ſmall Portion of the Heart, for the Ever Glorious God: Nay the Great Searcher of all Hearts knows, that if our Love to the Glorious God were ſtrictly weighed with that Firſt and Great Commandment repeated by our Saviour, Mat. 22.37. Thou ſhalt love the Lord thy God with all thy heart, and with all thy Soul, and with all thy mind; which is moſt certainly our Duty; our Love to God would be generally found to ſtand in need of many Grains of allowance from his Mercy and Goodneſs to make it accepted.

All therefore that I ſhall ſay, is, To remind my ſelf and others of the Saying of the Prophet in another Caſe, Iſa. 46.8. Remember this, and ſhew your ſelves Men: Men that have or ſhould have Reaſon and Judgment to ſteer their Actions and Affections: Remember that we have in our Boſoms Immortal Souls, Souls that will ſurvive all our ſenſual Pleaſures, all the Wealth, Riches, and Honours of this World, which when this Bodily Life ceaſeth, will have no Guſt or Reliſh to an Immortal Soul, or if any, but to trouble and vex it: Remember that this Immortal Soul is capable of an Immortal Fruition of the greateſt Good, the Viſion and Love of the Glorious God: Remember that the Means to attain this bleſſed and beatifical Viſion of God hereafter, is the Converſion of the Soul to God by true Love of him, Obedience to him, and Truſt in him, while we enjoy a Life here on Earth: Remember, that this is the true, genuine, natural Habitude and Poſition of the Soul, and its Perfection and Happineſs. Remember that it is not neceſſary for us to be rich, to be great, to enjoy an Affluence of all Worldly Contentments, nay poſſibly, yea probably this may be our greateſt detriment and eſtrange our Souls from God: But it is of abſolute Neceſſity to us to have our Everlaſting Souls everlaſtingly happy: And now Remember this, and ſhew your ſelves Men, Men and not Children, to laviſh away our Time, our Lives, and Souls in Trifles, in things that will not be of any uſe or convenience to our Everlaſting State, but if they laſt ſo long, will laſt no longer than our Lives in this World, which may be but a Year, but a Day, but an Hour. Shew your ſelves therefore Men, Men that underſtand the Worth and Value of your Souls, your Everlaſting Souls, and do not imbaſe them into an Employment and State below their worth and value: Shew your ſelves Men, Men that have or ſhould have diſcretion to conſider, that your Everlaſting State of Happineſs or Miſery depends upon the well or ill Management of your Lives and Thoughts in this Life, which is but a State of Probation in order to Eternity: Remember, and ſhew your ſelves Men; Men that underſtand your Intereſt and your greateſt Concernment; and while you live here in this World, ſet your Hearts upon that, which is the Chief End of your coming into the World, and as in reaſon you would wiſh to have done when you come to dye; namely, the entire Converſion of your Souls to the Ever-Glorious God, the Beginning and End of your Being, in all Humble Love, Obedience, Faith, Dependance, Honour, and Service, in the frequent Thoughts of him, and Applications to him, in Veneration, Worſhip, Service, and Devotion to him, in all humble Imitation of him, in what he is imitable by you, viz. in Holineſs and Purity, in Righteouſneſs and Juſtice, in Mercy and Beneficence, in Truth and Veracity; and this will be the Perfection, the Happineſs and Everlaſting Bleſſedneſs of your Souls to all Eternity.

PSALM lxxxvi. 8. Neither are there any Works like Thy Works.

THE Conſideration of the Excellency of the Works of Almighty God, is as large as are the very Works themſelves: which as they are of almoſt inſearchable Number and variety, ſo the Excellencies of the Divine Wiſdom, Power, and Goodneſs, appearing in almoſt every Work of his, are of an unſearchable Number and Variety. If a wiſe and induſtrious Man ſhould ſpend all the days of his Life in the ſearch of the admirable Structure and Faculties of the leaſt Fly, or of one Organ of our Senſe, the Eye, or the Ear, he muſt conclude even ſuch a particular Enquiry with that Complaint: The greateſt part of what I have diſcovered, doth not equal the leaſt part of what I am ignorant of, notwithſtanding all my Inquiry and Diligence.

I ſhall therefore content my ſelf with the comparing of ſome few of theſe Works of God, that ſeem most ordinary and common, with ſome of the choicest Works of the moſt exact and curious of the Children of Men, and by that Compariſon, we ſhall ſee how much theſe Works of God exceed the Works of Men, even the Choiceſt Works of the Choiceſt Men.

The Wiſe Ordination of Almighty God hath lodged in a Grain of Wheat, or Barley, (as in the Seeds of all other Vegetables,) a ſmall imperceptible vital Seminal Principle, which, unleſs corrupted by ſome Accident, will lodge and reſt in it a year or two; I take this little Grain and caſt it into the Earth, the ordinary Matrix for this ſeminal, vital Principle to exert it ſelf, and obſerve the procedure of it.

1. It hath not lain there many days, nor poſſibly many hours, but by a kind of ſenſible Sagacity, it ſeems to perceive that now it hath attained a proper Place for the Exerciſe of its vital and ſeminal Activity, and ſeems to perceive the warmth, moiſture, and ſutable Fertility of the Lodging it hath got, and begins to rouze and agitate it ſelf, and to put forward to that motion, which is proper for it to exerciſe, in order to the preſervation of its Kind.

2. Then it ſends forth from its narrow Receptacles, little Fibres or Roots, to lay hold on that Moiſture, that may be uſeful for its farther Germination.

3. Theſe little Fibrous Roots it ſends not forth at every part of the Grain, but only at one determinate part thereof, namely, from that part of the Grain, at which it was firſt joined to the Stalk, and at which it received at firſt its vital Nouriſhment, namely, the loweſt part of the Grain by which it was at firſt joyned to the Stalk.

4. By theſe little Fibrous Roots, as by ſo many little Veins, or Venae Ʋmbilicales, it attracts the moiſt, fertil nouriſhment, from the Earth or Water; and by theſe it is conveyed to the Seat of this little, vital Principle, which ſeems to anſwer to the Heart of Animals.

5. This little vital Principle in the Grain of Corn, though it take not up ſo much room as the point of a Needle, extends its vital Power through all this little Maſs of acquired Moiſture, and perfectly aſſimulates it to the ſpecifical Nature of that Grain wherein it is thus received, and as it were leavens it, and gives it a Tincture conformable to its own Nature.

6. This little Agent having thus gotten to it ſelf, and aſſimulated this Portion of Moiſture that it hath thus attracted, it preſently diſtributes and digeſts it, partly for the enlargement and encreaſe of its little fibrous Roots for its farther Supply of Nouriſhment; but principally it ſends it out in a little Bud, viſible in the top of the Grain of Barley, and in the ſide of the Grain of Wheat, which is the firſt viſible Rudiment of its enſuing Stalk and Ear.

7. This little Bud, that is thus thruſt forth, is moſt perfectly and infallibly of the ſame ſpecifical Nature with that Grain from whence it ſprings; of the very ſame Nature, Kind, Figure, with all the Original Buds that ſpring from Grain of that Nature. Neither doth the Wheat ſend out a Bud of the Kind of Barley, nor the Barly of the Kind of Wheat; but each ſends forth a Bud ſutable to its own ſpecifical Nature.

8. This firſt little Bud is continually ſupplied from this vital Principle with freſh Supplies, attracted continually and inceſſantly to it ſelf, and from thence tranſmitted into this Bud, for its Growth and Increaſe.

9. This little Bud thus thruſt forth and ſupplied, makes its way through the ſolid Clods and Earth, into the open Air, and diſplays it ſelf into a Blade.

10. After this Blade thus thruſt forth, it ſends up from the bottom of that Blade a more compact and firm Conſiſtency, namely, the Stalk or Stem, which from its ſeveral Joynts ſends forth Blades, which incloſe and compaſs the Stalk or Stem for its better ſafety and preſervation.

11. After this little vital Principle lodging in this Grain of Wheat or Barly hath furniſhed it ſelf with a ſtalk, it gives not over its Buſineſs, but ſtill by its little Emiſſaries, its fibrous Roots, it attracts continual Supplies of Moiſture, which it ſends up through the Stalk, and unto the very Extremities thereof, for the production of Seeds of its own Kind, namely the Ear.

12. And being come to that Maturity as to be ready for the Production of the Ear, it begins the Rudiments thereof within the incloſure of the Blade that compaſſeth the top of the Stalk, which they commonly call the Hoſe: and upon the upper end of the Stalk within this Receptacle or Hoſe, for the better ſecuring of the Ear from foreign Injury, it begins, and in a great meaſure perfects the firſt Rudiments of the Ear.

13. When the Ear is ſo far formed, as to get out of the Hole, it provides admirably, 1. For its Location, and faſtening of the ſeveral Grains to the Stalk, whereby they may receive continued Supply from the Root. 2. Diſpoſeth them in ſuch order that none may be a hindrance, but each a Support to the other. 3. Cloaths the little Grains with Husks to preſerve them. 4. And generally ſends out certain Spires, commonly called the Beard, which are a Means of their further Security, and alſo a kind of excrementitious evaporation for the purging and perfecting of the Grain.

14. And till the Ear, and the Grains in it, be grown to a due hardneſs and maturity, never gives over the Supply thereof with convenient Nouriſhment, which it attracts by its roots, and ſends up by the Stalk to the ſeveral Grains, which partake of it in a juſt and equal proportion, till they come to their juſt Growth and Maturity conform to their Species or Kind.

Now in all this admirable Proceſs of this little Vegetable, there are theſe Things obſervable, which do let us know that all this is not without an admirable Deſtination or Ordination of the Great and Wiſe God:

1. This Proceſs is Conſtant and Ʋniform. The very ſame Method that this Grain of Corn takes, the very ſame will another Grain of Corn of the ſame kind take and obſerve; and hence it is, that for the moſt part, a whole Field ſowed at the ſame time with the ſame Grain, will be ripe together, excepting ſome accidental Matters make a variation in ſome few Stalks.

2. That it never errs, or is miſtaken in its effect, unleſs by reaſon of ſome preternatural Accident.

3. That every Grain produceth its own ſpecifical Grain, and not a Grain of another kind.

4. That all this Procedure is in order to an excellent End; namely, the preſervation of its kind, and yielding a Supply of Vegetables for the Uſe of Animals.

5. That this End is accompliſhed by Means exquiſitely ſuitable to this End, and there is nothing ſuperfluous, or idle, or unneceſſary, nothing wanting or deficient in all this Proceſs for the attaining this excellent End.

If all the Men in the World would lay their Heads together, they could add nothing to it, nor take any thing from it, without diſappointing the whole Effect.

6. Nay yet farther, though the Vegetable Proceſs is obvious to us every hour, and we ſee and obſerve it; yet it is not poſſibly imitable by all the Art and Skill of all the Men in the World, without the help of this little vegetable Principle of Life, namely the vegetable Seed.

7. Yet this is performed by this little poor, inconſiderable Principle of Life, with great Eaſe, and admirable Exactneſs and Uniformity without any Diſappointment or Error.

8. Yet this little vegetable Principle hath neither Senſe, Reaſon, Underſtanding, nor Knowledge what it doth, how it doth, why it doth it. My Child cannot learn to ſpin or to knit, unleſs it be taught and inſtructed, or have ſome Example or Inſtruction to guide it: but this poor, little, imperceptible, irrational, ſenſeleſs Principle of Vegetable Life, doth all this at the firſt Eſſay, without Inſtruction, Example, or Rules of Imitation.

9. Therefore the Reſolution of this excellent Artifice, in this little ſenſeleſs Particle of Life, muſt be into that excellent Wiſdom of Almighty God, which 1. hath implanted in, and given unto this ſmall Particle of Life that excellent manner of operation, which this Particle it ſelf underſtands not, yet performs it by an unerring Method: 2. That hath directed and guided all this admirable Proceſs to a more admirable End; namely, the Preſervation of the kind, which yet this little ſenſeleſs Particle of Life neither knows, nor knowingly intends. And this is the Reaſon why this Proceſs of this poor, inconſiderable Particle of Life exceeds the Invention and Imitation of the wiſeſt Philoſopher, or moſt curious Artificer, becauſe this little thing works according to that Law, that Power, that Rule, which is impreſſed upon it, and communicated to it by the moſt Infinite Wiſe God: it is his own immediate Stamp or Signature upon it; but on the other ſide, though the Reaſonable Nature in Man be the Impreſſion of Almighty God, and of a far nobler Perfection than the Vegetable or Animal Nature, yet the Art, Wiſdom, and Exerciſe of that Reaſon in Men, is but the Work and Actings of Men, derived from their own Choice and Abilities, and not ſo immediately from the Impreſſion of Almighty God, but comes from him more mediately and ſecondarily, than thoſe firſt and primitive Powers, Inſtincts, and Faculties, through the leſs perfect and blind, vegetable Nature.

FINIS.

Marginal notes

1. Jer. 31.18. ↩
2. Pſal. 63.8. Cant. 1.4. Jo. 12.32. Pſal. 78.37. Pſal. 25.15.141.8. ↩
3. Feciſti nos, Domine, ad te, & inquietum eſt cor noſtrum donec requieſcat in te. Aug. 1. Conf. c. 1. ↩