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i II I Ill II liini I ii.i—i.'«ii«M I Iii^»miirii inrwiii
THE
Folly and Unreafonablenefs
O F
Demonftrated from
The Advantage and Pleafure of a
Religious Life,
The Faculties of Humane Souls,
The Structure of Animate Bodies, &
The Origin and Frame of the World:
In EIGHT SERMONS
Preached at the Led:ure Founded by
The Honourable 'BOXLEj Efquire }
In the Firfi Year, M DC XCIL
' By <BE1SLTL EY, D, D.
Chaplain in Ordinary, and Library-Keeper
to His MAJESTY.
Clje jr outtl) CDittott Ca^recteo.
L OKD ON, Printed by J. H. for H. Mortlock at
the Y^hoenix in Sz.Faul's Church-Yard, i 6pp.
\
A t
V *
To tny moft Honoured Patrons,
TRUSTEES appointed by the Will of the
Honourable ROBERT BOILE, Efq^
The Right Reverend Father in God, THO M JS^
. Lord Bi&op of Lincoln,
♦
Sir Henry Afhitrfl, & and Baronet,
Sir John Rothcram, Serjeant at Law,,
John Evelyn, fenior, Efquire.
%
Mofl Honoured,
OD having difpofed the Heart of thau
incomparable Per/on,, the Honourable Ro-
bert Boyle, Efquire, lately deceafed, the^
Hlbry of our Nation and Age, whofe Charity and
^ Goodnefs were as univerfal as his Learning and'
^ Fame-, * To fettle an Annual Salary for fome
^ Divine or Preaching Minifter, who ihall be
' enjoyned to perform the Offices following:;
' I. To preach Eight Sermons in the Year, for
' proving the Chriftian Religion againft notori-
* ous Infidels, viz. Atheijis^ ^Fifis, Pagans, Jews^
md Mahometans'y not defcending to any Con-
A 2 'troverfieas
-, k.
The Epiftle Dedicatory.
- - *•
* troverfies that are among Chriftians them-
* felves: Thefe Lectures to be on the Firfl Mon-
* day of the refped:ive Months of January^ Fe-
* bruary^ March^ April, May-, September^ OMer,
' November 5 in fuch Church as the Truftees
^ihall from time to time appoint: 2. To be
' aflifting to all Companies, and encouraging
' them in any Undertaking for propagating the
^Chriftian Religion: 3. To be ready to fatis-
* fie fuch Real Scruples as any may have con-
' cerning thofe Matters; and to anfwer fuch
'New Objedions or Difficulties as may be
' flarted, to which good Anfwers have not yet
' been made: Tou have been pleafed to believe me
able in fome meafure to perform thefe Offices, and
to command this Birft Effay to be made public^.
I am very fenfible of the great Honour, as well as
tfje great Extent and Difficulty of the Tctsk,y and
Jhall endeavour to the utmoft of my poor ability to
anfwer 'the religious and generous Defign of that
Excellent Perfon, and the good Opinion you have
entertained of,
My moft Honoured Patrons,
Your very obliged and humble Servant,
March 17. 169^.
R. Bentley,
V , THE
jfoUp of atliritra.
And (what is now called)
Even with Reipeft to
The PRESENT LIFE.
ThtFtrJl SERMON preached7. i6p\.
• i ' "
Pfalm XIV. V. I.
The Fool hath [aid in hk Heart-, There is no God 5
they are corrupt^ they have done abominable
worl^Sy there is none that doth good,
I Shall not now make any enqiiity about the
time and occafion and other circumftances
of compofing this Ffalm: nor how it comes
to pafs, that with very little variation we have
it twice over, both here the 14th. and again niim-
ber the 5 jd. Not that thefe arid fuch-like are not
important confiderations in themfelves5 but that I'
B —— think
——-
The ¥ oily of Atbeifm.
think them improper now, when we are to argue
and expoftulate with fuch perfons^ as allow no Di-
vine Authority to our Text 5 and profefs no greater,
or, it may be they will fay, lefs Veneration for
thcfe Sacred Hymns, than for the profane Songs of
Jnacreon or Horace. So that although I my felf do
really believe, that all fuch as fay in their Hearts,
There is no God, are fooUp? and corrupt, both in
Underftanding and Will; becaufe I fee infinite
Wifdom it felf has pronounced them to be fo:
neverthelefs this Argument would at prefent have
no force upon thefe men, till in due time and me-
thod we have evinced the fufficient Authority of
Holy Scripture. But however there are other Books
extant, which they muft needs allow of as proper
Evidence- even the mighty Volumes of vifible
Nature, and the everlafting Tables of Right Rea-
fon 5 wherein, if-they do not wilfully fhut their
Eyes, they may read their own Folly written by
the Finger of God, in a much plainer and more ter-
y. rible Sentence, than 'Beljha^ei^r s was by the Hand
upon the Wall.
And as the impious Principles of thefe perlbris do
preclude any argumentation fi:ora the Revealed
Word of God; fo they prevent us alfo from Ipeak-
ing at prelent to the fecond part of the Text. The
whole Verfe hath apparently two Propofitions j
the
The Vollj of Atheifm, 3
I ^ ^ —mnrr t ' r t—r-~
the one denoting the Folly of Atheifnij The Fool hath
laid in his Heart, Time is no God: the feconddecla-
ring the Corruption and Flagitioufnefs of Life which
naturally attend it; They are corrupt, they haVe done
itihoiJiinable works, there is tiojie that doth good. Now
this latter part to a genuine Atheift is meer Jargon,
as he loves to call it 5 an empty found of words
without any fignification. He allows no Natural
Morality, nor any other diftin(5lion of Good and
Evil, Juft and Unjuft j than as Human Inftitution
and the Modes and Fafliions of various Countries
denominate them. The moft Heroical Adions
or deteftableVillanies are in the nature of things
indifferent to his approbation j if by fecrecy they
are alike conceaFd from Rewards Or Punifliments,
from Ignominy or Applaufe. So that till we have
proved in its proper place the eternal and effencial
Difference between Virtue and Vice j wemuft for-
bear to urge Atheifts with the Corruption and Ahomi-
nahlenefs of their Principles. But I prefume, the
firft part of the Text, the Folly and fottifhnefs of A-
theifm (which fhall be the fubjed: of this Difcourfe}
will be allowed to come home to their Cafe: fince
they make fuch a noify pretence to Wit and Saga-
city; and I believe feveral of them firft engage in
that Labyrinth of Nonfenfe and Folly, out of an ab-
furd and prepofterous affe(ftation of feeming Wifer
than their Neighbours. B 2 But
The folly of At heifm.
But before I proceed any farther, it will be ne-
ceflary to clear and vindicate this expreflion of the
The Fool hath fata in his Heart, TIpere is wo
Cod. For I know not any Interpreters, that will
allow it to be fpoken of fuch, as flatly deny the Be-
ing of God j • but of them, that believing his, Exh
ftence, do yet feclude him from dire(5t:ing the-Af-
fairs, of the World, from pbferving and judging the
A6lions of Men. I fuppofe they might be induced
to this, from the commonly received notion of an
Innate Idea of God, imprinted upon every Soul of
Man at their Creation, in Chara(51:ers that can ne-
ver be defaced. Whence it will follow, that Spe-
culative Atheifm does only fubfift in Our fpeculati-
on; whereas really Humane Nature cannpt.be guil-
ty of the crime: that indeed a few fenfual and vo-
luptuous Perfons may for a feafon eclipfe this na-
tive Light of the Sod; but can never fo wholly
fhaother and extinguifh it, but that at fome lucid
intervals it will recover it felf again,. and fliine forth
to the convi(5tion of their Confcience. ' And there-
>
fore they believed, that the words would not ad-
mit of a fl:ri(5i: and rigorous Interpretation; but
ought to be fo tempered and accommodated to the
nature of things, as that they may defcribe thofe
profane perfons; who, though they do not, jior can
really doubt in their Hearts of the 'Being of God,
' yet
yet they openly deny his TroVidence in the courfe of
tiieir lives. Now if this be all that is meant by the
Text J I do not fee how we can defend, not only the
fitnels and propriety, but the very truth of the ex*
preflion. As to that natural and indeleble figna-
ture <5i God, which Human Souls in their firftOri-
gin are fuppofed to be ftamp'd with, I fhall fiiew
at a fitter opportunity, that it is a miftake, and that
we have no need of it in our Difputes againft Athe-
ifm. So that, being free from that prejudice, I in-
terpret the words of the Text in the literal accepta-
tion, which will likewife take in the Expofitions of
others. For I believe that the Royal Pfalmift ia
this comprehenfive brevity of fpeech. There is no
Godf hath concluded all the various Forms of Im-
piety 5 whether of fuch as excludes the Deity from
governing the World by his Providence, or judg-
ing it by his Righteoufnefs, or creating it by his
Wifdom and Power. Becajufe the confequence and
refult of aU thele Opinions is terminated in dowur
right Atheifm. For the Divine Infpedtion into the
Affairs of the World doth necelfirily follow from
the Nature and Being.of God. And he that denies
this, doth implicitly deny his Exiftence: he may,
acknowledg what he will with his mouth, but in-
his heart he hath J aid) Tf^ere ts no God. J God) there-
fore aJProyidence^ ,was a general argument of vir-
tuous
■ . ■ 'rt • • ■ •' • "•^' • ■• - • -.• - ■ ' /■ -i>. .. " ■" ■■■■>!■
6 The Folly of Atheifm,
tuous men, and noc peculiar to the Stoic's alone.
And again^ No TroVidencCy therefore no God-, was
the raoft plaiifible reafon, and the moft frequent
in the mouths of Atheiftical Men. So that it feems
to be agreed on all hands, that the Exifteuce of
God and his Government of the World do mutual-
ly fuppofe and imply one another.
There are fome Infidels among us, that not on-
ly disbelieve the Chrijlian Religion ^ but oppole
the aflertions of TroVidence, of the Immortality of the
Soul, of an Univerfal Judpnent to come, and of any
Incorporeal EflTence: and yet to avoid the odious
name of Atheifisy would fhelter and skreen them-
felves under a new one of Deijls, which is not quite
fo obnoxious. But I think the Text hath cut them
iliort, and precluded this fubterfuge 3 in as much as
it hath declared, that all fuch wicked Principles are
coincident and all one in the ilTue with the rankeft
Atheifm: Tie Fool, that doth exempt the affairs of
the World from the ordination and difpofal of God,
hath /aid in his lieart. There is no God at all. It was
pudc/«" Opinion of many of the Ancients, that Epicu-
nn. piw rus introduced a Deity into his Philofophy, not be- /
tMrcb. &c. perfwaded of his Exiftence, (for when
he had brought him upon the Stage of Nature, he
made him only Muta perfona, and interdicSled him 1 \
from bearing any Part in it,) but purely that he
might ^
1" T -1 ' • ' I ^ ^
might not incurr the offence of the Magiftrace.
He was generally therefore fufpedled Verbis reli-
quijfe Deumj re fujlulijfe; to have framed on pur-
pofe fuch a contemptible paultry Hypothejls about
him, as indeed left the Name and Title of God in
the World j but nothing of his Nature and Power.
Tuft as a Philofopher of our own Age gave a ludi - Mr. Der
crous and fictitious notion about the ^ejl of the
Earthy to evade the hard cenfure and ufage, which
Galileo had lately met with. For my own parCjas I do
not exclude this reafon from being a grand occafion
of Epicurus's owning a God j fo I believe that He
and Democritm too were compelled to it likewife by
the neceflity of their own Syftems. For feeing they
explain^ the Phaenomena of V(iorty Imagination^ and
Thought it felf, by certain thin fleeces of Atoms^
that flow inceflantly from the furfaces of Bodies,
and by their fubtilty and finenefs penetrate any
obftacle, and yet retain the exaCl figures and linea-
ments of the fevcral bodies from which they pro-
ceed j and in this manner infinuating themfelves
through the pores of Humane Bodies into the Con-
texture of the Soul, do there excite Senfation and Per-
ception of themfelves: in confequenee of this Hypo^
thefs they were obliged to maintain,^hat we could
have no Fancy, or Idea,or Conception of any thingj^,
but what did really fubfift either inthe or in its fe-
vera!
8 - "The Felly of Atheifni.
veral parts. Whence it followed, that mankind
could have no imaginations of Jupiter or 'Mars, of
MincrVa or Jfis; if there were not actually fuch Be-
ings in nature to emitthofe Ej^uVia, which gliding
into the Soul muft beget fuch imaginations. And
thence it was, that thofe Philofophers adapted their
defcription of the Deity to the vulgar apprehenfions
of thofe times; Gods and Goddeffes innumerable,
and all of Humane figure: becaufe otherwife the
conceptions of mankind about them could not pof-
fibly be accounted for by their Phyfiology. So
that if Epicurus and Vemocritus were in earneft about
their Philofophy, they did neceflarily and really
believe the Exijlence of the Gods, But then as to the
nature and authority of them ; they bereaved that
Jupiter of his Thunder and Majefty: forbidding him
to look or peep abroad, fo much as to enquire
what News in the Infinite Space about him; but
to content himfelf and be happy with an eternal la-
zinefs and dozing, unlels fome rambling Troops of
Atoms upon the diflblution of a neighbouring World
might chance to awake him. Now becaufe no If-
raelite in the days of the ^falmiji is likely to have
been fo curious about natural Knowledge, as to
believe the Being of God for fuch a quaint and airy
reafon as this, when he had once boldly denied his
Dominion over the World; and fince there
is
The Folly of Atheifm, ^
is not now one Infidel living, fo ridiculous as to
pretend to folve the Phasnomena of Sight, Fancy or
Cpgitatim by thofc fleeting fuperficial films of Bodies:
I muft beg leave to think, both that the Fool in the
Text was a thorough confirmed ; and that
the modern difguifed Veifls do only call themfelves
fo for the former reafon of Epicurus, to decline the
piiblick od/«;«,and refentment of the Magiftrate; and
that they cover the moll arrant Atheifm under the
mask and fliadow of a Deity : by which they un-
derftand no more,than fome eternal inanimate Mat-
ter, fome univerfal Nature, and Soul of the World,
void of all fenle and cogitation, fo far from be-
ing endowed with Infinite Wifdom and Good-
nels. And therefore in this prefent Difcourle they
may delervedly come under that Chara<51:er which
the Text hath given of them, of Fools that haVe /aid
in their Hearts, Toere is no God.
\
And now having thus far cleared our way j in
the next place we fhall offer fome notorious Proofs
of the grofs Folly and ftupidity of Atheifts.
If a Perfon that had a fair Eftate in reverfion,
which in all probability he would fpeedily be pof-
lefs'd of, and of which he might reafonably pro-
mife to himfelf a long and happy Enjoyment,
Ihould be affured by fome skilfull Phyfician; That
C in
in a very flio'rc time he #ould ifievitably fall into
a Difeafe, which would fo totally deprive him of his
Underftanding and Memory, that he fhould lofe
the knowledge of all things without him, nay all
corifcioufrlefs and fehfe of his own Perlon and Be-
ing: If, I fay, upon a certain belief of this indica-
tion, the man flioLild appear overjoyed at the News,
arid be mightily tratifported with the difcovery and
expeiftation; would not all that faw him be afto-
nijQied at fuch behaviouri' Would they hot be for-
ward to conclude, that the Difte'rhper had feized
him already, and even then the raiferable Creature
Wits beconae a mecr Fool and ah Idiot ? Now the
Carriage of oiir Athelfts bt Deljls is infinitely more
amazing than this 5 no dotage fo infatuate, no
.phrehfie fo extravagant as theirs. ^ They, have been
'educated in a that ihftminted them in the
knowledge of a Supreme 'Betrig; a Spint moil: excel-
lently Glorious, fuperlatively Powerfuli and Wife
and Good, Creator of aU 'things put of nothing 5
That hath endued the Sons of Men,' his peculiar
Favorites, with a Rational Spirit, arid hath placed
them as Spedlatofs in this noble Theatre of the
World, to view and applaud thefe "glorious Scenes'
of Earth and Heaven, the work'mahfhip of his
hands 5 That hath furnifhed them in general with
ia ifufederi't iftore of all things, either "neceflary ot
convenient
The ¥olly of Atheifm. 11
convenient for life 5 and particularly to (uch as fear
and obey him, hath promifed a fupply of all wants,
a deliverance and protecSfion from all dangers: Tljot
they that feek him, p?all want no manner of thing that is pfai.3. o.
good. Who befides his munificence to them in this
life ; hath fo loVed the World, That he fent his Oncly-Joh.-i. t6.
begotten Son, the exprels Image of his Subftance,
and Partaker of his eternal Nature and Glory, to
bring Life and Immortality to light, and to tender them »Tiin i.
to Mankind upon fair and gracious Terms ; That
if they fubmit to . his eafte yoke, and light burthett, Mate. 11.,
and obferve his Gommandments which are not
grie^ows , he then gives them the promife of eternal
Salvation ; he hath referVed for them in 'Heaven an In- Heb. j.p.
heritance incorruptible, and undefkd, and that fadeth
.not away-, hthithprepared for them an unfpeakable,
unconceivable iPerfe(5fion of" Joy arid Blifi, things iCot.z.^.
that eye hath not feen, -nor ear heard, ^either haVe en-
tred into the .heart of man. What a delightfull and
ravifliing Hypothefis of Religion is this ? And in this
Religion they have *had their Education. Now let
us fuppofe fome great Profeffor jn Atheifm to fuggefi:
to fome of thefe-men, That alhthis is meer dream
and impofture; that there is no fuch excellent Be-
ingj as they fuppofe, that created and preferves
them; 'that all about them is dark lenfelefs Matter,
driven on by the blind impulfes of Fatality and
C 2 Fortune:
11
The Voily of Atheifm.
Fortune; that Men firft fprung up, like Mufliromsr
out of the rnud and (lime of the Earth; and that all
their Thoughts, and the whole of what they call
Soul, are only various Ad:ion and Repercuffion of
fmall particles of Matter, kept a-while a moving
by fome Mechanifm and Clock-work, which finally
muft ceafe and perifh by death. If it be true then;
(as we daily find it is) that men liften with com-
placency to thefe horrid Suggefl:ions3 if they let go.
their hope of Everlafting Life with willingnefs and
joy; if they entertain the thoughts of final Perdition,
with exultation and triumph 3 ought they not to be
"ASiiw *5 efteem'd moft notorious Fools, even deftitute of
i, common fenfe, and abandoned to a calloufnefs and
Ava.iSn-nv r r r. i
numneis 01 Soul?
Si. What then, is Heaven it felf, with its pkafures
aTim.4.8./or eyermorey to be parted with fo unconcernedly ? Is
Jam. '• ^ Crown of <I(ighteoufnefsy a Crown of Lifcy to be fur-
a Cor. 4; rendred with laughter? is an exceeding_ and eternal
weight of Glory too light in the balance againft the
hopelefs death of the Atheifi, and utter extindiori h
'Twas a noble faying of the Emperor Marcus,
That he would not endure to live one day in the
World, if he did not believe it to be under the go-
vernment of Providence. Let us but imagin that
excellent Perfon confuted and fatisfied by fome Epi-
curean of his time 3 that All was but Atoms, znd.
The FoUj of Atheifm,. 13
Facuunty and "HeceJJityy and Chance. Would He
have been fo pleafed and delighted with the convi-
dion? would behave fotfiumph'd in being over-
€ome2 or rather, as he hath told us, would he not
have gone down with forrow and defpair to the
Grave ? Did I but once fee an Atheift lament and
bewail himfelfj That upon a Arid: and impartial
examination he had found to his coft, that all was
a mil^ake; that the Prerogative of Humane Nature
was vanifhed and gone j thofe glorious hopes of
Immoriality and Blifs, nothing but cheating Joys
and pleafant Delufions 3 that he had undone himfelf
by lofing the comfortable Error, and would give
all the World to have better arguments for Religt-
on : there would be great hopes of prevailing upon
fuch an Atheift as this. But, alas! there are none
of them of ,this temper of mind ; there are none
that underjiund and feek after Godt they have w® f.a.ofthis
knowledge y nor any defire of it; they thruji the m.V
Word of God from theniy and judge themjehes >
worthy of everlajling life 3 they willingly prefer Dark«
neis before Light 5 and obftinately choofe to perifli
for ever in the Grave, rather than be Heirs of Sal-
vation in the Refurredion of the Juft.. Thefe cer-
tainly are the Fools in the Text, indocil intradable
Pools, whole ftolidity can baffle all,Arguments,
and be proof againft. Demonftration ,it, felf 3 whofi
»4
^he Volly of Atheifm,
Phil 3-19,
iCor.12.2.
Num. 13.
3^-
Mar. 9.14.
Eph. 1.19.
Prov. 16.
4'
end (as the words of Sr. ^aul do truly deferibe
them) whofe end aod very Hopew deftruEl'miy an eter-
nal Deprivation of Being ; whofe God is theiy belly,
the gratification of fenfual Lufts; whofe Olwy is in
their fhame, in the debafing of Mankind to the
condition of Beafts ; who mind earthly things, who if
(like that great Apoftle) they were caught up to the
third Hea'ven, would (as the Spyes did of Canaan)
bring .down an eVil report of thofe Regions of Blifs.
And I fear, .unlefi it pleafe God by extraordinary
methods to help their unbelief and enlighten the eyes of
tlieir underfianding; they will carry their Atheifm
with .them to the Pit j and the flames of Hell only
mufl: convince them of their Error.
This fupinc .and inconfiderate behaviour of the
Aiheifts is fo extremely abfurd, that it would be
deem'd incredible, if it did not .occurr to our dai-
ly Obfervation 5 it proclaims aloud, that they are
not led aftray by their Reafoning, but led captive
by their Lufts to the denial of God. When the ve-
ry pleafures of Paradife are icontemn'd and tram-
pled on, likePearls caft.before Swine ; there's fmall
hope of reclaiming ithem by arguments of Reafon,
But ,'however, as Solomon,a,dvikth, we will anfwer
thefe Fools 7iot ^according to their Folly, lejl we alfo he
lik^mnto them, it is expedient that we.put to filence
the'igtiorance of'ihefe fooHf? men, that Believers may
be
The Polly, of Atheyjm. ,15
be the more confirmed and more refolute in the
Faith.
Did Religion beftow Heaven without any terms
or conditions indifferently upon all; if the Crowri of
Life was hereditary, and free to Good and Bad j
and not fettled by Covenant upon the Eled: of
God only, fuch as /ive foberly and righteoufly and Tit. i. it
godly hi this prefent world: I believe there would be.
no fuch thing as an Infidel among us. And with-
out controverfie 'tis the Way and Means of attainr
ing to Heaven, that makes profane Scorners fo wib
lingly let go the Expedation of it. 'Tis not the
Articles of the Creed, but the Duty to God and
their Neighbour, that is fuch ari inconfiftent incre-
dible Legend. They will not pradifethe Rules of
Religion, and therefore they cannot believe the Pro-
mifes and Rewards of it.
«• '*
But however, let us fuppole them to have aded
like rational and ferious Men: and perhaps upon a
diligent iriquifition they have found, that the Hope
of Immortality deferves to be joyfully quitted, and®
that either out oi Interejl^ or Necejf ty,
I. And firft, One may conceive indeed, how
there 'might poffibly be a necejfity of quitting it. It
might be tied to fuch Terms, as would render it
impoflible ever to be obtained. For example, if
it fhoul'd be required oLall'the Candidates of Glory.
and i
15 The Vollj of Atheifm
■■ liill 1—jl—— ' " ' ' ' '
and Immortality^ to give a Iiill and knowing Af-
fent to fuch things as are repugnant to Common
^enfe, as contradidl: the ftoivau the univerfal
Notions and indubitable Maxims of Reafon; if
they were to believe, that One and the fame Thing
may be and not be at the fame time and in the fame
refpe(5t5 If allowing the received Idea's and deno-
minations of Numbers and Figures and Body, they
muft ferioufly affirm, that Two and two do make
a Dozen, or that the Diameter of a Circle is as
long as the Circumference, or that the fame (Body
may be all of it in diflant places at once. I muft con-
fefs that the offers of ^ Happinefs upon fuch Articles
of Belief as theie, would be meer tantalizing of
Rational Creatures5 and the Kingdom of Heaven
would become the Inheritance of only Idiots and
Fools. For whilft a man of Common Capacity
doth think and refled upon fuch Propofitionsj he
cannot poffibly bribe his Underftanding to give a
Verdidl for their Truth. So that he would be
^uite fruftrated of the Hope of Reward, upon fuch
unpradticable Conditions as thefe: neither could he
have any evidence of the Reality of the Promife,
fuperiour to what he is confcious to of the Falfity of
the Means. Now if any Atheift can fliew me in
the Syftem of Chriftian Religion any fuch abfur-
dities and repugnancies to our natural Faculties; I
will
The Folly of Athei[m. 17
will cither evince them to be Interpolations and
Corruptions of the Faith, or yield my felf a Cap-
tive and a Profelyte to his Infidelity.
II. Or, idly, they may think 'tis the Interejl of
Mankind, that there fhould be no Heaven at all;
becaufe the Labour to acquire it is more worth than
the Purchale: God Almighty (if there be one X ha-
ving much overvalued the Blelfings of his Prefence.
So that upon a fair eftimation, 'tis a greater ad-
vantage to take one's fwinginSenfuality, and have
a glut of Voluptuoufnefs in this Life, freely rcfign-
ing all pretences to future Happinefs; which, when
a man is once extinguifli'd by Death, he cannot be
fuppofed either to want or defire: than to be
tied fup by Commandments and Rules fo con-
trary to Flefli and Blood j to take up one's Crofsy to Mark. s.
deny h'mfelfy and refufe the Satisfadion of Natural
Defires. This indeed is the true Language of A-
theifm, and the Caule of it too. Were not this
at the Bottom, no man in his wits could contemn
and ridicule the expedlation of Immortality. Now
what power or influence can Religion have upon
the minds of thefe men j while not only their Af-
fedions and Lufts, but their fuppofed Intereft fihall
plead againfl: it? But if we can once filence this
powerfull Advocate, we fhall without much diffi-
culty carry the Caufe at the Bar of impartial Rea-
Ibn. D' Now
Now here is a nocorious intlance of the Folly of
Atheifts, that while they repudiate all Title to the
Kingdom of Heaven, meerly for the prcfent Plea-
fiire of Body, and their boafted Tranquillity of
Mind J bcfides the extreme madnefs in running
fuch a defperate Hazard after Death, (which I will
not now treat of) they deprive themfelves here
of that very Pleafure and Tranquillity they feck for..
For I fhall, now endeavour to fhew, That Religion
it felf gives us the greatefl: Delights and Advantages
even in this life alio, though there fliould prove in.
the event to be no Refiirre<5lion to another. Her
Prov. 3. ways are ways of pkafantnefs^ and all her paths are peaces
17. , •
But before I begin that, I mull occurr to one
fpecious Obiedfion both againfl: this Propofition and
the paft part of my Difcourfe; Narnely, that Re-
ligion doth perpetually haunt and difquiet us with
difmal apprehenfions of everlafting Burnings in
Hell; and that there is no Ihelter or refuge fi-orn
thofe Fears, but behind the Principles of Atheifm.
(i.) Firft therefore r will freely acknowledge to
the Atheifts; that fome part of what hath been
laid is not dire(5tly conclufive againft them 5 if they
%% that before they revolted frorh the Faith, they
had finned away all expedlation of ever arriving at
Heaven: and confequencly had good reafon fo joy-
The Vollj of Atbeifm, / i ^
fully to receive the news of Annihilation by Death,
as an advantageous change for the everlafting tor-
inents of the Daran'd. But becaufe I cannot ex-
pe(5f, that they will make^fuch a fliamelefs and fenfe-
lefs Confeflion, and fupply us with that invincible
argument againftthemfelves: I muft fay again, that
to prefer final Extindion before a happy Immorta-
iity does declare the moft deplorable ftupidity of
mind. Nay although they fhould confels, that
they believed themfelves to be Reprobates, before
they disbelieved Religion; and took Atheifm as a
fanduary and Refuge from the Terrors of Hell:
yet ftill the imputation of Folly will ftick upon them:
in as much as they chofe Atheifm as an Opiate to
ftill thofe frighrning Apprehenfions, by inducing a
dulnefs and lethargy^ of mind j rather than they
would make ufe of that adive and falucary medi-
cine, a hearty Repentance ; that they did not know
the ^ches of thegoodnefs and forbearance and kngfuffe- Rom. 2.4
ring of God, and that a fincere Amendment of Life
was never too late nor in vain j Jefus Chrift being the, Tim. 4,
Saviour of all mm, and a propitiation for the fins of the Ijoh. 5.
Ufhde world-, who came into the world to faVe fianers,'fp^^ ,
even the chief of them all-, and died for the ungodly, and ^
his bitterefi enemies. " 10.
(2.) And fecondly, As to the Fears of Damnation;
thofe terrors are not to be charged upon Religion it
Di felf. •
20 The 7oily of Atbeifm.
fclf, which proceed either from the Want of Religion,
or Superftirious miftakes about it. For as an honeft
and innocentMan doth know the pimifhments,which
the Laws of his Country denounce againft Felons and
Murtherers and T ray tors, without being terrified or
concerned at them : So a Chriftian in truth as well
as in name, though he believe the confuming Ven-
. geance prepared for the difobedient and unbelievers,
is not at all difmayed at the apprchenfions of it. In-
deed it adds fpurs, and gives wings to his diligence,
Phil. 1.11. it excites him to work out his Salvation with fear and
. trembling j a religious and ingenuous fear, that is tem-
per'd with hope and with love and unfpeakable
joy. But he knows, that if he fears him who is able
Matt. 10. (Q ifQtJy fotil and body in Helly he needs not fear
that his own foul or body ftiall ever go thither.
I allow that forae debauched and profligate
Wretches, or fome defigning perfidious Hypocrites,
that are religious in outward profeflion, but corrupt
and abominable in their works, are moft juftly as well
as ufually liable to thefe horrours of mind. ^Tis
not my bufinefs to defend or excufe fuch as thefe 5
I mufl: leave them, as long as they keep theit hard-
nefs and impenitent Hearts^ to thofe gnawing and ex-
cruciating Fears, thofe whips of the Divine ISlemeJis,
that frequently fcourge even Atheifts themfelvcs.
For the Atheifts alfo can never wholly extinguilli
thofe
The Foil/of Atheifm. 21
*
thofe horrible forebodings of Confcience. They en-
deavour indeed to compofe and charm their Fears,
but a thoufand occafions daily awaken the fleep-
ing Tormenters. Any flight Conlideration either
of themfelves, or of any thing without; whatfo-
ever they think on, or whatfoever they look on ;
all adminifter fome reafqns for fufpicion. and dif-
fidence, left poffibly they may be in the wrong;
and then 'tis fear full thing to fall into the hands Ueh. lo.
of the living God : There are they in great fear, as^''
'tis in the jth verfe of this ^falm, under terrible
prefages of judgment and fery indignation. Neither Hebe le,
can. they fay, That thefe Terrors, like Tales a-
bout Spedtres; may difturb Ibme fmali Pretenders
and puny Novices, but dare not approach the Vere .
Adej^tiy the Mafters and Rabbies of Atheifttii For
'tis well known both from ancient and modern c/e. pk.
Experience, that the very boldeft of them, , out of
their Debauches and Company, when they chance
to be furprized with Solitude, or Sickriels, are the
mofti fufpicious and timorous and defpondent
Wretches in the World: and that the boafted, Hap-
py Atheift in the Indolence of body, and an undi-
fturbed Calm and Serenity of mind, is altogether
as rare a Creature, as the Vir Sapiens was among
the Stokh 5 whom they often met with in Idea and
Defcription, in Harangues and in Books, but free*
21 The Follj of Atheifm.
»ij i mm^mm^rnimmmtmmm^'mt^mmmmmmmm —<»P « j I I ■ -wyT^HWf—ipg—p>ifc . i 1—>—
ly own'd chat he never had or was like to exift
actually in Nature. ■
And now as to the prefent advantages which we
owe to ^ligton, they are very conrpicuoiiS3 .whe-
therweconfider Mankind, ("i.} or (^2.)
/ under Society and Goyernment.
1. And firft, in a Single Capacity. How is a good
Chriftian animated and cheer'd by a ftedfaft belief
of the Promiles of the Gofpd 5 of an everlafting en-
joy meat of per fe(5t Felicity, fuch as after millions
oif millions of Ages is ftill youtbfuil and flourifhing
and inviting as at the firft ? no wrinkles in the face,
no gray hairs on the head of Eternity 5 no end,
no diminution, no fatiety of thofe delights. What
a warm and vigorous influence does a. Religious
Heart feel from a firm expecSlation of thefe Glories ?
Certainly this Hope alone is of ineftimable'value;
'tis a kind of anticipation and pledge of thofe Joys j
and at leafl: gives him one Heaverl upon Earth,
though the other fhould prove a Delufion. Now
what are the mighty Promifes of Atheifin in com-
petition with thele ? let us know the glorious Re-
- compences it propofes: Utter Extindion and Cef.
fation of Being 5 to be reduced to the fame condi-
tion, as if we never had been born. O difmal re-
ward of Infidelity! at which Nature docs fhrink
and Oliver with horror. What fome of - the
^ Learned-
The VoUy of Atheifm. 23
* Learnedell Do(5tors among the Jem have efteem'd * Po-
the moft dreadfiill of ail Punillimenc, and hate af
figned for the portion of the blackeft Criminals
the Damn'd; fo interpreting , Abaddon^ the
Vcde of Slaughter and the like, for,final Excifion and
Deprivation of Being: this Atheilm exhibits to us,
as an Equivalent to Heaven. . 'Tis well known,
what hath been difputed among Schoolmen to this
effedl. 'And 'tis an obfervation of ^ lut arch ^ thu Fiwatdh
the Generality of Mankind,, imovny as well^?,"!^"^.
Women as Men, chofe rather to endure all the Pu- *°i£;
nifliments of Hell, as defcribed by the poets j than
part with the Hope of Immortality, though' immor-
tal only in. rnijery. I eafily grant, that this would
be a very hard Bargain j and that Hot to be at aW
-iswore eligible, than to be niiferabk always: our Savi-
our himfelf having determined the qucftion; Wo to mt. 14.2.
that man J by whom the Son of Man is betrayed-^ pood
were it for that man, if he had neyer been horn. But-
however thus much it evidently (hews. That this
defire of Immortality is a natural Affei^ion of tfie
Soul; tis Self-preferVation in thehigheft and trueft:
meaning; 'tis interwoven in the very. Frame and.
Conftitution of Man. How then can the Atheift
•refle^ on his own Hypothefts without extreme for-
row and dejedion of Spirit? Will he lay, that
when once he is dead; this Defire will be nothing ; ,
andi
24 Vollj of Atheifm,
and that He that 1$ not, cannot lament his Annihi-
lation ? So indeed it would be hereafter, according
to his Principles. But neverthclels, for the prefent,
while he continues in Life (which we now fpeak of)
that dusky Scene of Horror, that melancholy Pro-
ipe<5i: of iinal Perdition will frequently occur to his
Fancy 5 the fweeteft Enjoyments of Life will of-
ten become flat and infipid, will be damp'd and
extinguifh'd, be bitterM and poifon'd by the ma-
lignant and venomous quality of this Opinion.
Is it not more comfortable to a man, to think
well of himfelf, to have a high Value and Conceit
of the Dignity of his Nature, to believe a noble O-
rigination of his Race, the OfF-fpring and Image of
the great King of Glory; rather than that men firft
proceeded, as Vermin are thought to do, by the
Ible influence of the Sun out of Dirt and Putre-
Fadlionf
Is it not a firmer foundation for Contentment
and Tranquillity, to believe that All things were at
firft created, and are fince continually order'd and
dif^s'd for the beft, and that principally for the
Benefit and Pleafure of Man; than that the whole
tlniverfe is meer bungling and blundring j no Art
or Contrivance to be feen in't 5 nothing effeded for
any purpofe and defign; but all ill-favouredly
cobled and jumbled together by the unguided agi-
tation and rude ftiuffles of Matter ? Can
\
The Vollj of Atbeifm, 15
Can any man wifli a better Support under af-
flidtion, than the Friendlhip and Favour of Omni-
potence, ofjnfinite Wifdom and Goodnefs j that is
both able, and willing and knows how to relieve
him ? Such a man can do all things through Chrijl that Phii.4 u-
Jlrengtheneth hintj he can patiently fufFer all things
with cheerfull fubmiflion and refignation to the Di-
vine Will. He has a fecret Spring of Ipiritual Joy,
and the continual Feaft of a good Confcience with-
in, that forbid him to be miferable. But what a
forlorn deftitute Creature is the Atheift in Diftrefs t
He hath no friend in Extremity, but Poifon or a
Dagger or a Halter or a Precipice. A violent Death
is the laft refuge of the EpkureanSf as well as the
Stokks. This, fays Lucretim, is the diftinguiOiing lh. 3.
Chara<5l:er of a genuine Son of our Se<5l:, that he will
not endure to live in Exile and Want and Dilgrace
out of a vain fear of Death j but dilpatch himfelf
refolutely into the State of eternal Sleep and Infenfi-
bility. And yet for all this fwaggering^ not one of
a hundred of them hath boldnefs enough to follow
the Direction. The bafe and degenerous Saying of
one of them is very well known j * ThatL</e isal- "Mecanai,
ways fweetj and he fliould ftill dellre to prolong it J nec. Ep.
though,^ after he had been maim'd and diftorted by
the Rack, he fiiould laftly be condemn'd to hang y!um\ede,
on a Gibber. ; ?: t
E And
iS The Tolly of Atheifm.
And then,. as to the TraSlical ^des and Duties
of Religion: as the Miracles of our Lord are pecu-
liarly eminent above the Lying Wonders of Demons,in
that they were not made out of vain Oftentation of
Power, and to raife unprofitable Amazement; but
for the real Benefit and Advantage of men, by feed-
ing the Hungry, healing all forts of Difeafes^ ejeA-
ing of Devils, and reviving the Dead; fo likewife
the Commands which he hath irapofed on his Fol-
lowers are not like the abfurd Ceremonies of L^agan
Idolatry, the frivolous Rites of their Initiations and
Worfliip, that might look like Incantation and Ma-
gick, but had no tendency in their Nature to make
Mankind the happier. Out Saviour hath enjoyn^d
Rom.ia.i. usa ^eafouabk JerVicc^ accommodated to the ra-
tional part of our nature. All his Laws are in
themfelves, abfi:rad:ed from any Confideration of
Recompence, conducing to the Temporal IntereR
of them that obferve them. For what can be more
availing to a mans Health, or his Credit, orEftate,
or Security in this World, than Charity and Meek-
nefs, than Sobriety and Temperance, thanHonefty
and Diligence in his Calling ? Do not Pride and
Arrogance infallibly meet with Contempt ? Do not
Contentioufnels and Cruelty and Study of Revenge
feldom fail of Retaliation ? Are not envious and
covetous, difcontented and anxious minds tormen-
ters
The Volly of Atbeifm. I'j
ters to themfelves ? Do not we fee, that flothfuii
,and intemperate and incontinent perfons deftroy
their Bodies with difeafes, their Reputations with
difgrace, and their Families with want ? Are Adul-
tery and Fornication forbidden only by Mofes and
Chrijii or do not Heathen Law-givers punifli fuch
Enormities with Fines, or Imprifonment, with
Exile or Death? 'Twas anObjedionof thejuiianus^-
Apoftate 5 that there were no new Precepts of Mo-
rality in our Religion: TImi p?ah not Kill, Thou
/halt not fleal, Tf^ou Jl?alt not coiVet thy neighbours wife.
Why all the World, fays he, is agreed about thefe
Commandments: and in every Country under
Heaven, there are Laws and Penalties made to en-
force all the Ten, excepting only the Sabbath and
the Wor/hip of Jirange Gods. We can anfwer Him
another way 5 but he may make our Infidels a-
fliamed to complain of thole Ordinances as hard
Impofitions, which the fenfe of all Nations has
thought to be reafonable: which not only the Phi-
lofophers of Greece and lialy and the ancient World 5
but the Banians of Mogul^ the Talapoins of Siam,
the Mandarins of Chinas the Moralifts of ^eru and
Mexicof all the Wifdom of Mankind have declared
to be necelfary Duties. Nay if the Atheifts would
but live up to the Ethics of Epicurus himfelf, they
would make few or no Profelytes from the Chri-
E 2 ftian
28 The ¥ oily of Atheifm,
ftian Religion. For none revolt from the Faith
for fuch things as are thought peculiar to Chriftia-
nity 5 Not becaufe they muft loVe and pray for their
Matt.y.44. enemies, but becaufe they muft not poifon or ftab
them: not becaufe they muft not look upon a Woman
♦er. a8. to lujl after her, but becaufe they are much more re-
ftrain'd from committing the A£t. If wanton
glances and lafcivious thoughts had been permitted
by the Gofpel, and only the grofs Ad forbidden j
they would have apoftatized neverthelefs. This we
Plato de may coniedure from what ^lato and others have
T *L. 1*1% # ^
told us, that it was commonly
sdSteph. immoderate Affedions and Lufts, that in
the very times of Paganifm induced men to be A-
theifts. , It feems their impure and brutal Senfuali-
ty was too much confined by the Religion of thofe
Countries, where even Fenus and 'Bacchus had their
Temples. Let not therefore voluptuous Atheifts
lay all the fault of their Sins upon the Infirmity of
Humane Nature j nor plead that Flefh and Blood
cannot refift thofe Temptations, which have all
their force and prevalence from long Cuftom and
inveterated Habit. What enticement, what plea-
fure is there in common profane Swearing ? yet nei-
ther the fear of God nor of the Law will perfuade
men to leave it. , 'Tis prevailing Example that
^ hath now made it fafliionable, but it hath not al-
ways
V
The Voil] of Atheifm.
ways been fo, nor will be hereafter. So other E-
pidemical Vices, they are rife and predominant on-
ly for a feafon, and muft not be, afcribed to Hur
mane Nature in the Lump. In fome Countries
Intemperance is a neceflary part of Converfation ;
in others Sobriety is a Vertue univerfal, without a-
ny refpedt to the Duties of Religion. Nor can
they fay, that this is only the difference of Climate,
that inclines one Nation to Concupifcence and Sen-
fual Pleafures; another to Blood-thirftinefs and De-
fire of Revenge. It would difcover great igno-
ranee in Hiftory, not to know that in all Climates
a whole People has been over run with fome re-
cently invented or newly imported kind of Vice,
which their Grandfathers never knew. In the lateft
f
Accounts of the Country of Guiana^ we are told that
the eating of Humane Flefii is the beloved pleafure
of thofe Savages: two Nations of them by mutual
devouring are reduced to two handfulls of men.
When the Gofpel of our Saviour was preached to
them, they received it with gladnefs of heart5 they
could be brought to forgo plurality of Wives 5
though that be the main impediment to the conver-
fion of the Eajl Indies. But the great Stumbling-
block with thefe Americansy and the only Rock of
Offence was the forbidding them to eat their Ette-
mm : That irrefiftible Temptation made them
quickly
3 b 'The Folly of Atheifm.
quickly to revolt and relapfe into their Infidelity.
What muft we impute this to? to the temperature
of the Air, to the nature of the Soil, ^ to the influ-
ence of the Stars ? Are thefe barbarians- of man-eat-
ing Conftitutions, that they-.fo hanker after this in-
humane Diet, which We cannot imagin without
horror? Is not the fame thing pratftifed in other
parts of that Continent ? Was it not fo in Europe of
old, and is it not now fo in Jfrtca ? If an Eleventh
Commandment had been given, TI:ou p?ah not eat
Humane Fief? 5 would not thefe Canibals have e-
fteem'd it more difficult than all the Ten? And
would not they have really had as much reafon as
our Atheifts, to plead the power of the Tempta-
tion, and the propenfity of Flefh and Blood ? How
impudent then are the Atheifts, that traduce the eafie
and gracious Conditions of the Golpel, as Unrea-
Ibnable and Tyrannical Impofitions ? Are not God's
ways equal, O ye Children of Deftru(ftion, and are
not your ways unequal?
II. Secondly and laftly. For the good Influence
of Religion upon Communities and Governments,
habemus confitentes reos; 'tis fo apparent and unque-
ftionable, that *tis one of the Obje(ftions of the A-
theift, That it was firft contrived and introduced
by Politicians, to bring the wild and ftraggling
Herds of Mankind under Subiedion and Laws.
Out
The Fo/fy. of Atheifm. 31
Out of thy omn mouth (halt thou he judgedj thou wicked Luke
ferVant. Thou fay'ft that the wife Inftitutors of"'
Government, Souls elevated above the ordinary
pitch of men, thought Religion neceffary to Civil
Obedience. Why then dofl thou endeavour to un-
dermine this Foundation, to undo this Cement of
Society, and to reduce all once again to thy ima-
ginary State of Nature, and Original Confufion ?
No Community ever was or can be begun or
maintain'd, but upon the Bafis of Religion. What
Government can be imagin'd without Judicial Pro-
ceedings? and what methods of Judicature without
a Religious Oath ? which implies and fuppofes an
Omnifcient Being, as confcious to its falfliood or
truth, and a revenger of Perjury. So that the ve-
ry nature of an Oath (and therefore of Society alfo)
is fubverted by the Atheiftj who profelTeth to ac-
knowledge nothing fuperiour to himfelfj no orani-
prtfent obferver of the a<aions of men. For an
AtheiR to compofe a Syftem of Politicks is as ab-" HobBe»
furd and ridiculous, as Eftcuru/s Sermons were a- L«v/ftl'an'.
bout f SajiBity and ^ligious Worfn^, But there
was hope, that the Do<ftrine of ablblute uncontrou-
lable Power and the formidable name of Leviathan o/e piO"
might flatter and bribe the Government into a tolera . fus Dm^'
tion of Infidelity. We need have no recourfe to noti-
on and fuppofition; we have fad experience and,
convincing
32 The Voll) of Atheifm.
convincing example before us, what a rare Confti-
tution of Government may be had in a whole Na-
D#Laert. tion of Atheifts. The Natives of Newfoundland
and New France in America^ as they are /aid to live
without any fenfe of Religion, fo they are known to
^ deftitute of its advantages and bleflings; with-
out any Law or form of Community 3 without
any Literature or Sciences or Arts; no Towns, no
fixed Habitations, no Agriculture, no Navigation.
And *tis. entirely owing to the power of Religion,
that the whole World is not at this time as barba-
rous as they. And yet I ought not to have called
thefe miferable Wretches a Nation of Athe'ijls. They
cannot be faid to be of the Atheift's opinion 5 becaufe
they have no opinion at all in the matter: They
do not fay in their hearts. There is no God 3 for they
never once deliberated, if there was one or no*
They no more deny the Exiftence of a Deity 3 than
they deny the Anti^odeSy the Copernkan SyJientj or
the Satellites Joyis: about which they have had no
notion or conception at all. 'Tis the Ignorance of
thofd poor Creatures, and not their Impiety : their
Ignorance as much to be pitied, as the Impiety of
the Atheijls to be detefted and punifli'd. 'Tis of
mighty importance to the Government to put fome
timely ftdp to the fpreading Contagion of this ^ejli-
4ence that walketh hy d<ij,that dares to difperfe its curfed
feeds
The Vollj of Atheifm. 33
feeds and principles in the face of the Sun. The
Fool in the Text had only faid In his heart., There is
no God: he had not fpoken it aloud, nor openly
blalphem'd, in places of publick refort. There's
too much reafon to fear, that fome of all orders of
men, even Magiftracy it felf, have taken the In-
feilion: a thing of dreadfull confequence and moft
imminent danger. Epicurus was ibmewhat wifer Plutarch,
than ordinary, when he fo earneftly adviled hisDi- aztf. Lii-
fciples againft medling in publick affairs: He knew
the nature and tendency of his own Philofophy j
that it would foon become fufpe<5led and odious to
a Government, if ever Atheiffs were employ'd in
places of Truft. But becaufe he had made one
great Rule fuperior to all. That el>ery mans only
Good was plea/ure of IBody and contentment of Mind:
hence it was that men of ambitious and turbulent
Spirits, that were diffatisfied and uneafie with Pri-
vacy and Retirement, were allowed by his own
Principle to engage in matters of State. And there
they generally met with that fortune, which their
Mafter forefaw. Several Cities of Greece that had Plutarch,
made experiment of them in Publick Concerns,
drove them out, as Incendiaries and Peffs of Com- SSsf
monweals, by fevere Edidls and Proclamations.
Atheifm is by no means tolerable in the moff private
condition: but if it afpire to authority and power 5
F ' if
/
34 Tfo Vollj of Atheifm.
-■Ill --- - ,, I p. ■ I I . II
if it acquire the Command of an Army or a Na-
vy ; if it get upon the Bench or into the Senate, or
on a Throne: What then can be cxpe<5led, but the
bafeft Cowardice and Treachery, but the fouleft
prevarication in Jufticp, but betraying and felling
the Rights and Liberties of a People, but arbitrary
Government .and tyrannical Qpprelfion? Nay if
Atheifm were once, as I may fay, the National
Religion: it would make its own Followers the
moft miferable of men j it would be the Kingdom
of Satan divided againft it felf j and the Land would
Jofephus be foon brought to defolation. Jofephus, that knew
them, hath informed us, that the Sadduces, thole
'• Epicureans among the Jews^ were not only rough
and cruel to men of a different Sedl from their own 5
but perfidious and inhumane one towards another.
This is the genuine (pirit and the natural produ(5t
of Atheifm. No man, that adheres to that narrow
and felfilh Principle, can ever be Juft or Generous
*sipiip-ox Gratefull; ^ unlefs he be fometime overcome
by Good-nature and a happy Conftitution. No
'ZtliTh. Atheift, as fuch, can be a true Friend, an af-
"^^'g^"*fed:ionate Relation, or a loyal Subjed, The ap-
dt ogc. I. pearance and fliew of mutual Amity among them,
is wholly owing to the fmallnels of their number,
and to the obligadons of a Fadion. 'Tis like the
Friendfliip of Pickpockets and Highwaymen, that
are
7be Folly of Atheifm. 35
are faid to obferve Juftice among themfelves,
and never to defraud a Comrade of his fhare of the
jBooty. But if we could imagine a whole Nation
to be Cut-purfes and Robbers; would there then
be kept that -fquare-dealing and equity in fuch a
monftrous den of TlneVes ? And if Atheifm fhouid be
fuppofed to become univerfal in this Nation (which
feems to be defign'd and endeavoured, though we
know the gates of Hell fliall not be able to prevail)
farewell all Ties of Friendfhip and Principles of
Honour j all Love for our Country and Loyalty to
our Prince 5 nay, farewell all Government and So-
ciety it felf, all Profeflions and Arts, and Conve-
niencies of Life, all that is laudable or valuable in
the World.
N ■?
May the Father of Mercies and God of Infinite Wife-
dom reduce the Foolifli from their Errors., and make
them wife unto Salvation; Confirm the Sceptical and
wavering Minds'^ and fo prevent Us, that fiand faft, in
all our doings, and further us with his continual help,
that we may not be of them that draw back unto
Perdition, but of them that believe "to the faving
of the Soul. Amen.
\ I _ . 4 \ ' .*.4 V it-
i • • " '
F .2 Matter
f ]
Matter and Motion cannot think:
o R, A
CONFUTATION
ATHE IS M
• ^ " From the
Faculties of the Soul.
The Second SERMON preached A^nl4. \6^i.
Adts XVII. 27. . .
That they jhoulcf feek the Lord, if happily they
might feel after hivi^ and find him 5 though he
be not far from every one of U6: for in him we
Live^ and Move^ and have our Being.
THefe words are a part of that Difcourfe
which St. ^aul had at Athens. He had not
been long in that inquifitive and pragmati-
, cal City, but we find him encountered hy the Epicu--
reans and Stokhy two forts of people that were very.
" _ ill
A Confutation of Atbeifm, See, 37
ill qualified for the Chriftian Faith: the one by rea-
fon of their Garnal AfFe<5tions, either believing no
God at all, or that he was like unto themfelves, dif-
folv'ddn ^ Lazinefs and Eafe j the other out of Spi-
ritual Pride prefuming to affert, that
t a Wife Man of their Se(5t was equal, .J a. 1.0.121
' . ~ 1 ' Gf i&rd-yi r Koyiv, bA Xw
and in lome cales luperior to the Ma-
•n. f J L* rif 'T'l. r
j€lty Ol vjOCl nimlcll* 1 hclc men fapiensmtecedatDeum: iUena"
1 A.1 1 r ,7 ' 1 tur^beneficio^mnfuo fafiens efip.
corrupted through Thtlojophy and Vam de-
ceitf took our Apojile^ and carried him unto Areopagy^ v.-ip.
(a place in the City, whither was the greateft re-
fort of Travellers and Strangers, of the graveft Ci-
tizens and Magiftrates, of their Orators and Philo-
fophers j) to give an account of himfelf and the
new Dodrine that he fpoke of. For, fay they, thou v. ao.
hringefi firange things to our ears; we would-hou^ there'-
fore what the/c things mean. The Apoftle, who was
to fpeak to fuch a promifcuous Alfembly, has with
moft admirable Prudence and Art, fo accommo-
dated his Difeourfe, that every branch and mem-
ber of it is directly oppofed to a known Error and !
Prejudice of fome Party of his Hearers. I will beg
leave to be the more prolix in explaining the whole j
becaufe it will be a ground and introdu(5lioH noL
only to this prelent^ but fome othsr fublcoucntc
Difcourics,,
t
\
38
A Confutation of Atbeifm
Lucianus
in Philo-
pat.Philo.
ta Apol. /.
6.<;.2.Pau-
fan. Eli-
acis.
V. 2 J,
• Lucret.
2. Ipfafuis
pollens opi'
bus^ nihil
indiga no*
firi.
From the Inlcription of an Altar to the Unknown
God, which is mentioned by Heathen Authors,
Ludarif ^hilojlratusy and others, he takes occafion
CV. 24.) to declare unto them, that God that made the
World and all things therein. This firft Dodlrine,though
admitted by many of his Auditors, is dirediiy both
againft EpicureanSy that afcribed the Origin and
Frame of the World not to the Power of God, but
the fortuitous concourfe of Atoms 5 and ^eripa-
teticsy that fuppofed all things to have been «er-
naliy, as they now are, and never to have been
made at all,either hy the Deity or mithout him. Which
God, fays he, feeing that he is Lord of Heayen and
Earth, dwelleth not in Temples made with handsy
neither is worjhtpped with mens hands as though he need'
ed any thingy feeing he giyeth to all Life and ^Breath and
all things. This is oppofed to the Civil and Vul-
gar Religion of which furnifh'd and ferv'd
the Deity with Temples and Sacrifices, as if he had
really needed Habitation and Suftenance. And that
the common Heathens had fuch mean apprehen-
fions about the Indigency of their Gods, it appears
plainly, to name no more, irom Arijiophanes's Blu-
tuSy and the Dialogues of Lucian. But the Philofo-
phers were not concerned in this point; all Parties
and Se(5ts, even the ^ Epicureans themfelves, did
maintain (7® jw?) the felf-fufficiency of the God-
head;
from the Faculties of the Soul, 39
head : and feldom or never facrificed at all, unlefs in
compliance and condefcenfionto the cuftom of their
Country. There's a very remarkable
paflTage in Ter^tt//w»s Apology, Who
L O 1 D/ ^ tntm PMojo^hum jacnpcare cotftm
forces a Thilofopher to facrifice, &ccj It p/iff > & dm ve.
^ ^ ^ palam aejtruunty & Juper^
appears rrom thence, that the Phiiolo- fiitiones veftras commentartis^uo^
phers, no lefs than the Chriftians, neg-
le(5ted the T.agan Worfliip and Sacrifices; though
what was conniv'd at in the one, was made highly
penal and capital in the other. Jnd hath made of one
blood all nations of men^ for to dwell on all tl^e jace of
tlyf Earth; and hath determhi d tJ?e times before appoint-
edj and the bound of their habitation. This Doctrine
about the beginning of Humane Race, though a-
greeable enough to the Platonifis and Stoics, is ap-
patently levell'd againft the Epicureans and Ariftote-
lians: one of whom produced their Primitive Men i
from meer Accident or Mechanifm; the other de-
nied that Man had any beginning at all, but had
eternally continued thus by Succeffiori and Propaga-
tion. Neither were the Commonalty of Athens un-.
concern'd in this point. For although, as we learn*^
from * If berates, Demofihenes and others of their * Ifbcrates
Countrymen, they profefled themfelves to bej^Sl
Aborigines, not tranfplanted by Colonies cico^jf;
or otherwife from any Foreign Nation, but born
out of their own Soil in Attica, and had the fame
Earth
\
4.0 A Confatation of Atheifm.
Earth for their Parent,their Nurfe and their Country 5
Diog. La. and though fome perhaps might believe, that all the
PrV" refl: of Mankind were derived from Them, and fo
•might apply and interpret the Words of the Apo-
Hie to this foolifh Tradition: yet that conceit of de-
riving the whole Race of Men from the Aborigines
of Attica was entertained but by a few; for they ge-
Thucya. nerally allowed that the Egyptians and Sicilians, and
rodot. &c» fome others were Aborigines alfo, as well as them-
V, 27,18. felves. Then follow the words of the Text, That
they Jhould Jeek the Lord, if haply they might feel after
him, and find him; though he be not far from eVery one
of us. For in him we Live, and MoVe, and haVe our
^eing. And this he confirms by the Authority of a
Writer that lived above 300 years before; As cer-.
tain alfo of your own ^Poets haVe /aid. For we are alfo his
Offfpring. This indeed was no Argument to the
SS'po- ^P't^tirean Auditors; who undervalued all Argument
tt. & ton- from Authority, and efpecially from the Poets.
tra coht. Mafter Epicurus had boafted, that in all his
i/wEpt fingle Authority.out
«uri. of any Book whatfoever. And the Poets they par-
ticularly hated; becaufe on all occafions they in-
troduced the Miniftry of the Gods, and taught the
feparate Exiftence of humane Souls. But it was of
great weight and moment to the Common People;
who held the Poets in mighty efteem and venerati-
. on.
from the Vacuities of the SouL 41
on, and ufed them as their Mafters of Morality; and
Religion. And the other Sec^ts too of Philofbphers
did frequently adorn and confirm their Difcourfes
by Citations out of Poets. For as much then as we v. so.
are the ojjf-fr 'mg of Gody we ou^ht ?iot to think that the
Godhead is like unto Gold or Sdver, or Stone xrS\fen by
art or mans device. This is dire(5lly levell'd againll
the grofi Idolatry of the Vulgar, (for the Philofo-
phers are not concern'd in it^ that believed the ve-
ry Statues of Gold and Silver and other Materials,
to be God, and terminated their Prayers in thofe I-
mages J as I might fliew from many paflages of
Scripture, from the Apologies of the Primitive Chri-
ftians, and the Heathen Writers themfelves. jdnd^-^^v-
the times of this ignorance God winked at, (the mean-
ing of which is, as upon a like occafion the fame
Apoftle hath exprefled it, that in times paji he fufferd Aa.£4.i(j.
all Flations to walk in their own ways) hut now corn-
mandeth e'Very one to repent; 'Becauje he hath appointed
a day, in the which he will judge the world in righteouf"
nefs, by that man wlmn he hath or darned 3 whereof he
hath given affurance unto all men, in that he hath r at fed
him from the dead. Hitherto the Apoftle had never
contradidled all his Audience at once; though at e-
very part of his Difcourfe fome of them might be
iineafie, yet others were of his fide, and all along a
moderate filence and attention was oblerved, becaufe
G every
41 A Confutation of Atheifm
every Point was agreeable to the notions of the
greater Party. But when they heard of the ^furreSli-
on of the Dead, the interruption and clamour became
univerfal; fo that here the Apoftle was obliged to
v. 33. break off, 2lx\A depart from among them. What could
be the reafon of this general diffent from the notion
of the Refurre<5tion, fince almoft all of them be-
lieved the Immortality of the Soul ? St. Chryfojiom
hath a conceit, that the Athenians took (the
original word for ^furreBion) to be preached to
them as a Goddefs, and in this fancy he is follow'd
by fome of the Moderns. The ground of the con-
jedlure is the 18 th verfe of this Chapter, where fome
faid, What will this 'Bahler fay ? other fome, He
feemeth to be a fetter forth of Jlrange Gods
vim, flrange Deities, which comprehends both Sexes)
hecauf he preached unto them, ^ rtw Je-
jus and the ^furreBion. Now^ fay they^^ it could
not be faid Deities in the plural number, unlefs it
be fuppofed that d,vxca.mg is z Goddefs, as well as Je-
fus a God. But we know, fuch a permutation of
Number is frequent in all Languages. We have
y.,8. another example of it in the very Text, As certain
Phren'v.j. ^oets ha'Ve faid, For ive are alfo his
And yet the Apoftle meant only one,
■^n^^^Aratus the Cilician, his Countryman, inwhofeA-
ftronomical Poem this paffage is now extant. So
that
from the Vacuities of the Soul, 43
that although he preached to the Jthenians Jcfus a-
lone, yet by a common mode of fpeech he might
be called, a fetter forth of Jlran^e Gods. 'Tis my
opinion, that the general diftafte and clamour pro-
ceeded from a miftake about the nature of the Chri-
ftian Refurre6lion. The word Refurredtion (aW-
and (lvdgx.m<;) was well enough known a-
mongft the Athenians, as appears at
this time from ^ Homer,j^fclnlus and ,' Hom. //. ?? r. (uv
- 1 1 1 11 t r Eumen.
Sophocles •, they could hardly then pof- fjy- 'AfcPgij «V
/-II . - . ^ T \ \ r dveL(T7izt(Tr}
libly imagin it to lisnme a Goddeis. t©- ivf ?r' soph.
D «. 4.L '\ J J Eleftra, 136. *AA.A.*ir7c/ tov *)/
But then it always denoted a return- dtJk
ing from the State of the Dead to this "
prefent World, to eat and drink and
converfe upon Earth, and fo after another period
of Life to die again as before. And Fejius a Ro-
man feems to have had the fame apprehenfions a-
bout it. For when he declares the cafe of St. F^aul
his Prifoner to King Agrtppa, he tells him. That
the Accufation was only about certain queftions of
the Jewifli Superftition 5 and of one Jefus which Aftsij i?.
dead, tphom Faul affirmed to he aliVe, So that when
the Athenians heard him mention the Refurredtion of
the Dead, which according to their acceptation of
the word was a contradiction to common Senfe,
and to the Experience of all places and Ages 5 they
had no patience to give any longer attention. His
G 2 words
44 ^ Confutation of Atbeifm
V
Luke H- n'ords feetned to them as idle tales, as the &:ft news of
our Saviour's R.efurre(ftion did to the Apoftles them*
felves. All interrupted and naocked him, except a
few, that fcem to have underftood him aright,
which faid they mould hear him a^ain of this, matter. Juft
as when our Saviour faid in an Allegorical and My-
jdhn«.53. ftical ienfe, Except ye eat the Flejh of the Son of Man,,
and drink his 'Blood, ye haye no life in you 5 the Hear-
,.<0, ers underftood him literally and grony. The Jem-
therefore flroVe amon^ themfelves, faying, How can
this man give us his Flejh, to eat ? this is a hard fay ing,
^ who can hear it I And. from that time many of his m
fciples went back, and miked no more with him.
I- h3.vc now gone through tins excellent Difcouife
of the Apoftle,. in which many moft important
Truths are clearly and fuccina:ly, deliver'd j fuch.
as the Exiftence, the Spirituality, and All-fufficien-
cy of God, the Creation of the World, the Origi-
nation of Mankind from one common dock accor-
ding to the Hiftory of Mofes, the Divine Provi-
dence in over-ruling all Nations and People, the
new Dodtrine of Repentance by the preaching of
the Goipelj the Refurreftion of the Deady, and the
* appointed Day of an univerfal. Judgment. To all
which particulars by God sPermiilion and Ailiflance
I; {hall fay fomething in due time. But at prefent
Ihave. confined my felf to that near and internal
' antk
frm the Vacuities of the Soul,
45
and convincing Argument of the Being of God,
which we have from Humane Nature it felf; and
which appears to be principally here recommend-
ed by Sr. ^aul in the words of the Text, That they
jhould feek the Lordj if haply they might feel after himy
and find hinij though he he not far from eVery one of us.
For in him fthat is, by hispower^ we live^ and moVt^
" and ha'Ve our heino^.
, The Propofition, which I fball fpeak to-, from
this Text is this: That the very Life and Vital Mo'
tion and the Formal Effence and Nature of Man is
wholly owing to the power of God : and that the
Gonfideration of our Selves, of our own Souls and-
Bodies, doth diredlly and nearly conduct us to the
acknowledgment of his Exiftence. Andj
1. I fiiall prove. That there is an immaterial-
Subftance in us, which we call Soul and Spirit, et
fcntially diftind: from our Bodies: and that this Spp ,
rit doth neceflarily evince the Exiftence of a Supreme;
and Spiritual Being. And,
2. That the Qrganical Strudure of Humane Bo'
dies, whereby they- are fitted to live and move and ■
be vitally informed by the Soul, is unqueftionably-
the workmanfhip of a moft^ wife and powerful^
and beneficent Maker. But l - will referve this-
latter part for the next opportunity j and my
prefent undertaking fliall be this, To evince the?
5^ing:^
A "Confutation of Atbeifm
Being of God from the confideration of Humane
Souls.
(i.) And firft, I fay, there is an immaterial
Subftance in us, which we call Soul, efifentially di-
ftindt from our Bodies. I ftiall lay it down as felf.
evident. That there is fomething in our Compofiti-
on, that thinks and apprehends, and reflects and
deliberates; that determines and doubts,confents and
denies; that wills, and demurrs, and refolves, and
choofes, and rejects; that receives various fenfations
and impreflions from external objects, and produces
voluntary motions of feveral parts of our Bodies.
This every man is confcious of; neither can any
one be fo Sceptical as to doubt of or deny it: that
very doubting or denying being part of what I would
fuppofe, and including feveral of the reft in their
Idea's and Notions. And in the next place 'tis as
felf-evident, that thefe Faculties and Operations of
^ Thinking, and Willing, and Perceiving, muft pro-
ceed from fomething or other as their efficient
Caufe: meer Nothing being never able to produce
any thing at all. So that if thefe powers of Cogi-
ration, and Volition, and Senfation, are neither in-
herent in Matter as fuch, nor producible in Matter
by any motion and modification of it; it neceflari-
ly follows, that they proceed from fome cogitative
Subftance, fome incorporeal Inhabitant within us,
which we call Spirit and Soul. (i.) But
.■aiiiiM— I T I - ■ f , . I L . .
from the Vacuities of the Soul,
(i.) But firft, thefe Faculties of Senfation and
Perception are not inherent in Matter as fiich. For
if it were foj what monftrous abfurdities would
follow ? Every Stock and Stone would be a perci-
pient and rational Creature. We Ihould have as
much feeling upon clipping a Hair of the Head, as
upon pricking a Nerve. Or rather, as Men, that is^.as
a cornplex Being compounded of many vital parts,
we fliould have no feeling nor perception at all. For
every fingle Atom of our Bodies would be a di-
ftin(^ Animal, endued with felf-confcioufnels and
perfonal Senfation of its own. And a great num-
ber of fuch living and thinking Particles could not
poflibly by their mutual contrad: and prclfing and
ftriking compofe one greater individual Animal,
with one Mind and Underftanding, and a vital Con-
fenEon of the whole Body : any more than a fwarm
of Bees, or a crowd of Men and Women can be
conceived to make up one particular Living Crea-
ture compounded and conftituted of the aggregate
of them all.
(2.) It remains therefore, fecondly, that feeing
Matter in general, as Matter, has not any, Senfation^
or Thought; if it have them at all, they muft be
the refult of fome Modification of it: it muft ac-
quire them by fome Organical Difpofitionj by
fuch and fuch determinate Motions, by the action
- - \-r- ■
n >«
i. J
<<r,
r
4
"■5-f
1 ■■■■' ■
I
.15"
a-
f*-
r
A Confutation of At betfm
and paflion of one Particle upon another. And
this is the Opinion of every Atheill and counterfeit
Deift of thefe times, that believes there is no Sub-
ftance but Matter, and excludes all incorporeal
Nature out of the number of Beings.
Now to give a clear and full confutation of
this Atheiftical Aflertion, I will proceed in this me-
thod.
I. Firfl: I will give a true Notion and Idea of
Matter 5 whereby it will again appear that it has
no inherent Faculty of Senfe and Perception.
.2.1 will prove, that no particular fort of Mat-
tcf , as the Brain and Animal Spirits, hath any power
of Senic and Perception.
I will fhew, that Motion in. general fuper-
added to Matter cannot produce any Senfe and Per-
ception.
4. I will demonftrate, that no particular fort of
Motion, as of the Animal Spirits through Mufcles
and Nerves, can beget Senfe and Perception.
j . I will evince, that no Adion and Paflion of
the Animal Spirits, one Particle upon another, can
create any Senfe and Perception.
<5. I will anfwer the Atheift's Argument of mat-
ter of Fad and Experience in brute Beafts; which,
fay they, are allowed to be meer Matter, and yet
have forne degree of Senfe and Perception.
And
"■ *1^
■i
%:
■
Hi
from the Vacuities of the Soul. -
And firft I will give a true Notion and Idea of
Matter; whereby it will appear that it has no inhe-
rent Faculty of Senfe and Perception. And I will
oflfer no other, but what all competent Judges, and
even Atheifts themfelves do allow of; and which
being part of the Epicurean and Democritean Philofo-
phy is providentially one of the beft Antidotes a.
gainft their other impious Opinions; as the Oil of
Scorpions is faid to be againfl: the poifon of their
Stings. When we frame in our minds any notion
of Matter, we conceive nothing elfe but Extenfion
and Bulk j which is impenetrable and divifible and
paflivej by which three properties is underllood,
that any particular quantity of Matter doth hinder
,all other from intruding into its place, till it felf be
removed out of it; that it may be divided and
broken into numerous parts of different llzes and
figures, which by various ranging and difpofing
may produce an immenfe diverficy of Surfaces and
Textures 5 that if it once be bereaved of Motion,
it cannot of it felf acquire it again, but it either muft
be impell'd by fome other Body from without, or,
(fay we, thoughnotthe Atheift) be intrinfecally mo-
ved by an immaterial felf active Subftance, that can
penetrate and pervade it. Wherefore in the whole
Nature and Idea of Matter, wc have nothing but
Subftance with Magnitude, and Figure, and Situati-
H on.
A Confutation of Atheifm
on, and a capacity of being moved and divided. So
that no parts of Matter confider'd by themfclves,
are either hot or cold, either white or black, either
bitter or fweet, or betwixt thofe extremes. All the
various Mixtures and Conjugations of Atoms do
beget nothing but new inward Texture, and alte-
ration of Surface. No fenfible Qiialities, as Light,
and Colour, and Heat, and Sound, can be Tub- -
fiffent in the Bodies themfelves abfolutely confider'd,
without a relation to our Eyes, and Ears, and other
Organs of Senfe. Thefe dualities are only the ef-
fe(5lsof our Senfation, which arife from the. different
motions upon our Nerves from objeds without, ac-
cording to their various modification and pofition.
For example, when pellucid colourlefs Glals, or
Water, by being beaten into powder or froth, do
acquire a very intenfe whiteneis 5 what can we ima-
gine to be produced in. the Glafs or Water, but a
new dflpolltion of parts? Nay an object under the
felf-fame difpofition and modification, when 'tis
viewed by us under differing proportions, doth re-
prefcnt very differing colours, without any change
at all in it felf. For that fame opake and white
Powder of Glafs, when 'tis fcen thro' a good Micro-
fcope, doth exhibit all its little fragments pellucid
and colourlefs j as the whole appear'd to the naked
eye, before it was pounded. So that Whitenefs,
and:
I
from the Vacuities of the Soul. 51
and Redncfs, and Coldncls, and the like, are only
Idea's and Vital Paflions in Us that fee and feel: but
can no more be conceived to be real and diftindl
Qualities in the Bodies themfelves j than Rofes or ^
Honey can be thought to fmcll or tafte their own
Sweetnels, or an Organ be confcioiis of its Mufick,
or Gun-powder of its Flafliing and Noife.
Thus far then we have proved, and 'tis agreed
on all hands, that in our conception of any quan-
tity of Body, there is nothing but Figure and Site,
and a Capacity of Motion. Which Motion, if it
be adlually excited in it, doth only caufe a new
Order and Contexture of parts : fo that all the I-
dea's of fenfible Qtialities are not inherent in the in-
animate Bodies; but are the efFe(51:s of their Motion
upon our Nerves: and fympathetical and vital Paf
lions produced within our felves.
2. Our fecond enquiry muft be; what it is in
the conftitution and compolition of a Man that
hath the Faculty of receiving fuch Idea's and Paf-
lions. Let us carry in our minds this true notion
of Body in general, and apply it to our own Sub-
ftance; and obferve what prerogatives this Ratio-
nal Machin ("as the Atheift§ would make us to be)
can challenge above other parcels of Matter. We
obferve then in this underftanding piece of Clock-
work 5 that his Body," as well as other fenfelefs
/ H 2 Matter,
A Confutation of Atheifm
Matter, has colour, and warmth, and foftnefsj and
the like. But we have proved it before,, and 'tis ac-
knowledged j that thefe QLialities are not fubfiftent
in thofe Bodies, but are Idea's and Senfations begot-
ten' in fomething elfe. So that 'tis not Blood and
Bones, that can be confcious of their own hardnefs
or rednefs: and we are ftill to feek for fomething
elfe in our Frame and Make, that mufl: receive
thefe impreffions. Will they fay that thefe Idea's are
performed by theBfain ? But the difficulty returns
upon them again: for we perceive that the like
qualities of foftnefs, whitenefs and warmth, do
belong to the Brain it felf j and fince the Brain is
but Body, thofe Qualities (as we have Ihewn) can-
not be inherent in If, but are the Senfations of fome
other Subllance without it. It cannot be the Brain
then, which imagins thofe qualities to be in. it felf.
But they may fay, 'tis not the Grofs Subftance of
the Brain that caufes Perception j but the Animal
Spirits, that have their refidence there 5 which are
void of fenfible qualities, becaufe they never fall
under our Senfes by realbn of their minutenels. But
we conceive, by our Reafon, though we cannot
fee them. wkh. our Eyes, that every one of thefe al-
to hatha determinate figure: they are. Spheres, or
Gube.s, or Pyramids, or Cones, or of fome fhape
or other that, is irregular and namelefs 5 and all
thele.
'from the Vacuities of the Soul
53
thefe are but Modes and AfFedlions of Magnitude j
and the Idea's of fuch Modes can no more be fub-
fiftent in the Atoms fo modified, than the Idea of
Rednefs was juft now found to be inherent in the .
Blood, or that of Whicenels in the Brain. And what
relation or affinity is there between a minute Body
and Cogitation, any more than the greateft ? Is a
fmaii drop of Rain any wifer than the Ocean?
or do we grind inanimate Corn into living and ra-
tional Meal ? my very Nails, or my Hair, or the
Horns and Hoofs of a Beafl may bid as fair for
Underffanding and Senfe, as the fineft Animal Spi-
rits of the Brain.
I. But Thirdly, they will fay, 'tis not the Bulk
and Subftance of the Animal Spirits, but their Moti-
on and Agility, that produces Cogitation and Senfe.
If then Motion in general or any degree of its vela-
city can beget Cogitation J furely a Ship under fail
muft be a moft intelligent Creature; though while
flie lies at Anchor, thofe Faculties be afleep ; fome
cold Water or Ice may be phlegmatick and fenfelefs j
but when it boils in a fottle, it has wonderfull,
Heats of Thinking and Ebullitions of Fancy. Nay.
the, whole corporeal Mafs, all the brute and flupid
Matter of the Univerfe muff upon thefe terms be.al-
lowed to have Life and Underftanding: fince there,
is nothing that we know of, in a ftate of abfolute
Reft^
(
A Confutation of Atheifm
> I ■■■ii w ifni' ' .III II ■ ' ' ■ • i
Reft. Thofe things that feem to be at reft upon
the furface of the Earth, are daily wheel'd about
its Axis, and yearly about the Sun with a prodi-
gious fwiftnefsi
4. But Fourthly, they will fay, 'tis not Motion
in general, that tan do thefe feats of Senfation and
Perception 5 but a particular fort of it inanOrga-
nized Body through the determinate Roads and
Channels of Mufcles and Nerves. But, I pray, a-
mong all the kinds of Motion, whether ftraight ot
circular, or parabolical, or in what curve they
pleafe j what pretence can one make to Thinking
and Liberty of Will, more than another ? Why do
not thefe perfons make a Diagram of thefe cogita-
tive Lines and Angles; and demonftrate their Pro-
perties of Perception and Appetite, as plainly as we
know the other properties of Triangles and Circles^
But how little can any Motion, either circular or
other, contribute to the prodiuftion of Thought ?
No fuch circular Motion of an Atom can be all of it
cxiftent at once ; it muft needs be ma'de gradually
and fiicceflively both as to place and time: for
Body cannot at the fame inftant be in more places
than one. So that at any inftant of time the mo-
ving Atom is but in One fingle point of the Line.
Therefore all its Amotion but in that one point is
either future or paft j and no other parts are co.
exiftenc
from the Vacuities of the Soul. 55
_. _ .' - ■ _ - . <
' I ' ■ '^ I ■ I I ^
\
exiftent or contemporary with it. Now what is
not prefenr, is nothing at all, and can be the effici-
■enc of nothing. If Motion then be the caufe of
Thought 5 Thought mufl: be produced by one
fingle Point of Motion; a Point with relation to
time as welt as to place. And fuch a Point to our
Conceptions is almoft equivalent to Permanency
and Reft, or at leaft to any other Point of any Mo-
tion whatfoever. What then is become of the pri-
vilege of that organical Motion of the Animal Spi-
rits above any other I Again, we have fliewn, that
this circular and other Motion is but the fircceflive
X
Flux of an Atom, and is never exiftent together:
5 O *
and indeed is a pure Ens ^tionls, an operation of
the Soul, which confidering paft motion and future,
and recolle<5ling the whole by theMcmory and Fan-
'ey, calls this by one denomination and that by a-
nother. Flow then can that Motion be the effici-
ent of Thought, which is evidently the EfFed and
the Prod U(5l of it ?
J. But Fifthly, they will fay farther, Cwhich is
their laft refuge) that'tis not Motion alone, or un-
der this or that Denomination, that produceth Co-
gitation 3 but when it falls out that numerous Par-
tides of Alatter, aptly difpofed and direded, do
interfere in their Motions, and flrike and knock
one another.} this is it which begets our Senfation..
All
5 5 A Confutation of Atheifni
_ \m\ I I w IIWJIIW iTirrr.i l»nil ■ ' ■■ ■' ' mi nm m—i—g*—a—
All the active power and vigour of tlie Mind, our
Faculties of Reafon, Imagination and Will are the
wonderfull refultof this mutual Occurle, this Pul-
fion and Repercuffion of Atoms. Juft as we expe-
rience it in the Flint and the Steel 5 you may move
them apart as long as you pleafe, to very little
purpofe: but 'tis the Hitting and Coliifionof them
that muft make them ftrike Fire. You may re-
member I have proved before, that Light and Heat,
and the reft of thofe Qiialities, arc not fuch Idea's
in the Bodies, as we perceive in our Selves. So
that this fmiting of the Steel with the Flint doth only
make a Comminution, and a very rapid Whirling
and Melting of fome Particles: but that Idea of
Flame is wholly in Us. But what a ftrange and
miraculous thing fhould we count it, if the Flint
and the Steel, inftead of a few Sparks, fhould chance
to ftrike out Definitions and Syllogifms ? And yet
it's altogether as reafonable, as this fottifh opinion
of the Atheiftsj That dead fenfelefs Atoms can ever
jiiftle and knock one another into Life and Under-
ftanding. All that can be effe<51:ed by fuch encoun-
ters of Atoms, is either the imparting or receiving
of Motion, or a new determination and diredion
of its Courfe. Matter, when it adts upon Matter,
can communicate nothing but Motion; and that
we have fiiew'd before to be utterly unable to pro-
duce
\
'^fr:m the Vacuities of the Soul.
duce thofe Senfations. And again, how can thac
Concuffion of Atoms be capable of begetting thofe
internal and vital Affe<5lions, that Selfconfciouf-
nels and other Powers and Energies that we feel in
our Minds: feeing they only ftrike upon the out-
ward Surfaces 5 they cannot inwardly pervade one
another; they cannot have any penetration of Di-
menllons and Gonjun<51:ion of Subftance. But, it
may be, thefe Atoms of theirs may have Senfe and
Perception in them, but they are refradary and
fullen j and therefore, like Men of the fame Tem-
pers, muft be bang'd and buffeted into Reafon.
And indeed that way of Argumentation would be
moll proper and effedlual upon thefe Atheiflical
Atomills themfelves. ' Eis a vigorous Execution of
good Laws, and mot rational Difcourfes only, ei-
ther negledled or not underftood, that mull reclaim
the profanenefs of thofe perverfe and unreafonable
Men. For what can be laid more to fuch perfons,
that are either lb dilingenuous or lb llupid, as to
profels to believe, That all the natural Powers and
acquired Habits of the Mind, that penetrating Un-
derllanding and accurate Judgment, that llrength
of Memory and readinefs of Wit, that Liberality
and Jullice and Prudence and Magnanimity, that
Charity and Beneficence to Mankind, that ingenu-
ous fear and awfull Love of God, that comprehen-
1 five
58 A Confutation of Atheifm -
five Knowledge of the Hiftories and Languages of
io many Nations^ that experienced Infighc into the
works and wonders of Nature, that rich Vein of
Poetry and inexhaufted Fountain of Eloquence,
thofe lofty flights of Thought and almoft intuitive
Perception of abftrufe Notions, thofe exalted Difi
coveries of Mathematical Theorems and Divine
Contemplations; all thefe admirable Endowments
and Capacities of humane Nature, which we fome-
times fee adlually exiftent in one and the lame Per-
Ion, can proceed from the blind fliuffling and ca-
fual clafliing of Atoms. I could as eafily take up
in^piu^ with that fenfelefs aflertion of theStokksy That Ver-
tues and Vices and Sciences and Arts, and Fancies
and Paflions and Appetites are all of them real Bo-
dies and diftindt Animals j as with this of the Atheiff,
That they can all be derived from the Power of
- meer Bodies. 'Tis utterly incredible and impofiiblej
and we cannot without indignation go about to re-
fute fuch an abfurd imagination, fuch a grofs eon-
tradidtion to unprejudiced Reafon. And yet if the
Atheiffs had not been driven from all their pofts
and their fubterfuges j if we had not purfued their
Atoms through all their turnings and windings,
their cells and receflfes, their interferings and juft-
lings J they would' boaft, that they could not be
anfwer'd j and m^e a mighty flutter and triumph..
Nay -
from the t acuities of the Soul, 59
Nay though they are fo miferabiy confounded
and baffled, and can offer no further explication of
the Caufe and the Manner; yet they will, Sixthly,
urge matter of Fadl and Experience, that raeer Bo-
dy may produce Cogitation and Senfe. For, fay
they, do but obferve the actions of fome Brutes, how
nearly they approach to humane Reafon, and vifi-
bly difcover fome glimpfes of Underftanding: and
if that be performed by the pure Mechanifm of their
Bodies (as many do allow, who yet believe the
Being of God, and an immaterial Spirit in Man)
then 'tis but railing our Conceptions, and fuppo-
fing Mankind to be Engines of a finer Make and
Contexture, and the bufineis is done. I-muft con-
fefs, that the Cartejtmis and fome others, men that
have given no occafion to be fufpedted of Irreligion,
have afferted that Brutes are meer Machins and Ju-
, tomata. I cannot now engage in the Controverfie,
neither is there any necefflty to do fo; for Religion
is not endanger'd by either opinion. If Brutes be faid
to have Senfe and Immaterial Souls; what need we be
concern'd, whether thofe Souls (hall be immortal,
or annihilated at the time of Death. This obje(51:i-
on fuppofes the Being of Godj and He will do all
things for the wifeft and bed: ends. Or if Brutes
be fuppofed to be bare Engins and Machins; I ad-
mire and adore the divine Artifice and Skill in fuch
I 2 a wonder-
6o A Confutation of Atheifm
a wonderfull contrivance.. But I fliall deny then
that they have any Reafon or Senfe, if they be no*
thing but Matter. Omnipotence it felf cannot ere-
ate cogitative Body. And 'tis not any imperfe(5li-
on in the power of God, but an incapacity in the
SLibjed:5 The Idea's of Matter and Thought are
abfolutely incompatible. And this the Cartefiam
themfelves do allow. Do but convince' Them,
chat Brutes have the leaft participation of Thought,
or Will, or Appetite, or Senfation, or Fancy; and
they'll readily retradl their Opinion. For none but
befotted Atheifts, do joyn the two Notions together,
and believe Brutes to be rational or fenfitive Ma-
chins. They are either the one or the other ; ei-
ther endued with Senfe and fome glimmering Rays
of Reafon from a higher Principle than Matter 5 or
^as the Cartefians fay) they are purely Body, void
of all Senfation and Life: and like the Idols of the
Gentiles, they haVe eyes and-fee not; ears^y and hear not;
nofesy and fmell not: they eat without hunger, and
drink without thirft, and howl without pain. They
perform the outward material actions; but they
have no inward Selfconfcioufnefs, nor any more
Perception of what they do or fufFer, than a
Looking-Glafs has of the Objedis it refleds, or the
Index of a Watch of the Hour it points to. And as
,ene of thofe Watches, when; it was firft prefented
' tO;
t
/
from the Vacuities of the SouL 61
to the Emperour of China, was taken there for an
Animal: fo on the contrary, our Cartejians take
brute Animals for a fort of Watches. For confi-
dering the infinite diftance betwixt the poor mortal
Artift, and the Almighty Opificer j the few Wheels
and Motions of a Watch, and the innumerable
Springs and Organs in the Bodies of Brutes; they
may affirm (as they think, without either abfurdity
or impiety) that they are nothing but moving Ju-
tomata, as the fabulous Statues of DmuIus, be-
reaved of all true life, and vital Senfation^ which Suidam^
never ad: fpontaneoufly and freely, but as Watches
muft be wound up to fet them a going; fo their
Motions alfo are excited and inhibited, are modcra-
ted and managed by the Objeds without them.
(it) And-now that I have gone through the fix
parts that I propofed, and lufficiently fhewn that
Senfe and Perception can never be theprodud of any
kind of Matter and Motion j. it remains, therefore,
that it mull neceffarily proceed from fome Incor-
poreal Subftance within us. And though we cam
not conceive the manner of the Soiifs Adion and
Paffionj nor what hold it can lay on the Body.,
when.it voluntarily moves it:, yet we areas certain,
that it doth fo, as of any Mathematical Truth what?
fbev.ery or at leaf! of fuch as are proved from the
Impoffibility,
\
A Confutation of Atbeifm
ImpofTibility or Abfurdity of the Contraryj a way of
Proof that is allowed for infallible Demonftrarion.
Why one motion of the Body begets an Idea of
Pleafure in the Mind, another an Idea of Pain 3
why fuch a difpofition of the Body induces Sleep,
another difturbs all the operations of the Soul, and
occafions a Lethargy or Frenzy ; this Knowledge
exceeds our narrow faculties, and is out of the reach
of pur difcovery. I difcern fome excellent Final
oaiifes of fuch a vital Conjun(5l:ion of Body and
Soul J but the inftrumental I know not, nor what
invifible Bands and Fetters unite them together. I
refolve all that into the fole Pleafure and f iat of our
Omnipotent Creator: whofe Exiftence (which is my
laft Point) is lb plainly and nearly deducible from,
the eftablifhed proof of an Immaterial Soul 3 that
no wonder the refolved Atheifts do fo labour and
beftir themfelves to fetch Senfe and Perception out
of the Power of Matter. I will difpatch it in three
words. For fince we have fliewn, that there is an
Incorporeal Subftance within us: whence did that
proceed, and how came it into Being ? It did not
exift from all Eternity, that's too abftird to be fup-
pofed; nor copld it come out of nothing into Being
without an Efficient Caule. Something therefore
muft have created our Souls out of Nothing; and
that Something (fince nothing can give more than
fromjhe ¥ amities of the Soul.
.it has) muft it feif have all the Perfedlions, that it
hath given to them. There is therefore an immate-
rial and intelligent Being, that created our Souls:
which Being was either eternal it felf, or created im-
mediately or ultimately by fonie other Eternal, that
has all thofe Perfed:ions. There is therefore Ori-
*
ginally an Eternal^ Immaterial^ Intelligent Creator ; all
which together are the Attributes of God alone.
And now that I have finifhed all the parts, which
I propofed to difcourfeof j I will conclude all with
a fhort application to the Atheifts. And I would
advife them as a Friend, to leave off this dabbling
and fmattering in Philofophy, this filufflihg and
cutting with Atoms. It never fucceeded well with
them, and they always come off with the lofi.
Their old- Mafter Epicurus feems to have had his
Brains fo muddled and corifounded with them, that
he fcarce ever kept in the right way ; though the
main Maxim of his Philofophy was to truft to his
Senfes, and follow his Nofe. I will not take no- Epicnms
tice of his doting conceit, that the Sun and Moon lSS
are no bigger, than they appear to the Eye, a foot
or half a yard over 5 and that the Stars are no »•
larger than fo many Glow-worms. But let us fee
how he manages his Atoms, thofe Almighty Tools
tliat do every thing of themfelves without the help
\ ^ Couj^iitdtioii /ithciffii
Lu^. When the Atoms (fays he) dejtend
&^tut in infinite fpace (very ingenioufly fpoken, to make
S Sul High and Low in Infinity) they do not fall plumb
tarchjC^c. decline a little from the Perpendicular,
either obliejuely or in a Curve \ ^nd this Declina.tion
(fays he) from the dired Line is the caufe of our
Liberty of Will. But, I fay, this Declination of
Atoms in their Defcent, was it felf either neceflary
or volunt2.ry# If^ir w^s necelTkryj how then could
thacNeccffity ever beget Libertyif it was -volunta-
ry, then Atoms had that power of Volition before:
and what becomes then of the Epicurean DoiSfrine of
the fortuitous Produ6tion of ^(^orlds? The V/nole
bufinefs is Contradidion and ridiculous Nonfenfe.
'Tis as if one fliould fay, that a Bowl equally poiz-
ed, and thrown upon a plain and fmobth Bowling-
Green, vvill run necefiarily and fatally in a direct
Motions but if it be made with a Byas, that may
decline it a little from a ftraight Line, it may ac*-
Quire by that Miotion a Tiberty of W^ill, and fo
run fpontaneoufly to the Jack. It would behoove
the Atheifts to give over fuch trifling as this, and
reiume the old folid way of confuting Religion#
They (hould deny the Being of the Soul, becaufe
they cannot fee it. This would be an invincible
Argument againft us i for we can never exhibit it
to their Touch, nor expofe it to their Viewfj nor
fliew
■ «
■■
from the Vacuities of the SouL <
■ - ■ - - II i_ iiiii II ' ' ' ■ I ■ ■
fliew them the Colour and Complexion of a Soul.
They fliould difpute, as a bold Brother of theirs
did j That he was fure there was no God, becaufe
(fays he) if there was one, he would have flruck
me to Hell with Thunder and Lightning, that'
have ib reviled and blafphemed him. This would
be an Objection indeed. Alas, all that we could
anfwer, is in the next words to the Text, That God
hath appointed a day in which he will judge all the world
in ^ghteoufnefs, and that the Goodnefs and Forbear-
ance, and Long-fuffering of God, which are fome of
his Attributes, and Eflential Perfe(5lions of his Be-
ing, ought not to be abufed and perverted into ar-
guments againfl his Being. But if this will not do,
we muft yield our felves overcome: for v/e neither
can, nor defire to command fire to come down froiri
fdeaVen and confume them', and give them fuch ex-
perimental Conviction of the Exiftence of God. So
that they ought to take thefe Methods, if they would
fuccefsfully attack Religion. But if they will 'ftill
be medling with Atoms, be hammering and fqueez-
ing Underftanding out of them ; I would advife
them to make ufe of their own Underftandings for
the Inftance. Nothing, in my opinion could run
us down, more effectually than that.'' Forwerca-
dily , allow, that if any Underftanding can poffibly
be produced by fuch clafliing of fenfelcfs Atoms •
. , K 'tis
66 A Confutation of Atheifm
'tis that of an Atheift, that hath the faireft Pretenfr-
ons and the beft Title to it. We know, k is the Fod,
that hath /aid in hts hearty there is no God. And 'tis
no iefs a Truth than a Paradox, That there are no
greater Fools than Atheiftical Wits; and none fo
credulous as Infidels. No Article of Religion, though
as demonftrable as the Nature of the thing can
mit, hath credibility enough for them. And yet
thefe famecautious and quick-fighted Gentlemen can
wink and fwallow down thb fottifli Opinion about
Percipient Atoms, which exceeds in Incredibility all
the Fidtions of jFfofs Fables. For is it not every
whit as likely or more, that Cocks and Bulls might
difcourfe, and Hinds and Panthers hold Conferences
about Religion, as that Atoms can do fo ? that A-
toms can invent Arts and Sciences, can inftitute So-
eiety and Government, can make Leagues and Con-
federacies, can devife Methods of Peace and Strata-
gems of War ? And moreover, the Modefty of My-
thology defoves to be commended, the Scenes there
are laid at a diftancej 'Tis once lipon a time, in
the Days of Yore, and in the Land of UtopUy there
V was a Dialogue between an Oak and a Cedar:
whereas the Atheift is fo impudently lilly, as to
bring the Farce of his Atoms upon the Theatre of
the prefent Age; to make dull fenfelefs Matter tranf-
adf allpublick and private Affairs, by Sea and by
Land,
y
/
• T - I - - . . ■ - ■■,■■■ .
from the Vacdties of the Soul, ^ 7
Land, in Houfes of Parliament, and Clorecs. of
Princes. Can any Credulity be comparable to
this ? If a Man fhould affirm, that an Ape cafually
meeting with Pen,, Ink, and Paper, and falling to
fcribble, did happen to write exactly the LeVtathan ^
oiTlyomiH Hobbs: WoiAd an Atbcift believe fuch
a ftory ? and yet he can eaffly digeft as incredible
as that 5 that the innumerable Members of a Hu-
mane Body, which in the ftyle of the Scripture are all
wrktm in the Book of God, and may admit of almoft Pfai.
infinite Variations and Tranlpofitions abovje the
xxiv Letters of the Alphabet, were at firft fortui-
toufly fcribled, and by meer accident compai5ted
into this beantiifltll, and ikMc and mod wonderful-
ly ufefuU Frame, which, we now fee it carry. But
this will be the Argunaent of my next Difcourle,
which is the fecond Propofition drawn from the
fext, Hiat the Admirable StruSture of Humane
Bodies, whereby they are fitted to live and move,
and be vitally informed byiJhe ^oiil, -is unqueftiona-
bly the Workmanfhip df a mofl wile and power-
full and beneficent Maker: To which Almighty Crea-
tor, together with the Son and the Holy Ghojly be all Ho'
mur and Glory andMajeJly and Bower both now^ and
frm henceforth evermore. Amen.
K 1 A
{ 68 ]
FROM THE
' > ■
StrwBare and Origin o f Humane'bodies,
■ - ■ ■ - ■■■■■ 1'— ' ' ■ r ^
PARTI.
" ' ' ' ' ^ " ' ■ " ■ 1 ■ ■ ■ ' J ■■ I ' I II I 1 III
The Unrd' S E R M O'K preached May 2165? 2
r Adts xvij. 27.
'^hat they jhould feek. the Lord, if haply, they^
might feel after him., and find him 3 though he
he not far from every one of m: for in him me
- Lipe, and. Move, and have our Being,
\
I Have faid enough in my laft, to (hew the fit-
hefs and pertinency of the Apoftie's Difcourfe
to the perfpns he addrefs'd to: whereby it
fufficiently appears that he was no 'Bahler, as.
fpme of the Athmim. Rabble reproached, him 3 not
A Confutation, of Atheifm, &c 69
a ^ bufie prating Fellow ; as in another
language they fay Sermones Jererey and (^(umores Je- Plaiittn,
rere in a like mode of Expreffion; that he did not ^mu,.
talk at random, but was throughly acquainted with
the feveral humours and opinions of his Auditors.
And as Mofes was learned in all the Wijdom. of the M-
^y^tians, fo it is manifefl: from this Chapter alone,
if nothing elfe had been now extant, that St. Paul
was a great Mafter in all the Learning of the Greeks*
One thing further I fliall obferve from the words,
of the Text, before I enter upon the Subje<5t which.
I propofed j that it requires fome Induftry and Con-
fideration to find out the Being of God ; we muft.
feek the Lord, and feel after him, before we can find
him by the Light of Nature. The fearch indeed is
not very tedious nor difficult j He is iiot far from
eyery one of m j for in him we liVe, and moVe, 'and hay&
our (Being. The Confideration of our Mind and Urn
derilanding, which is an incorporeal Subftance inde-
pendent from Matter; and the contemplation of our
own Bodies, which have all theftamps and characters
of excellent Contrivance ; thefe alone, though we
look upon nothing abroad, do very eafily and proxi.
mately guide us to the wife Author of all things. But
however, as we fee in our Text, fome Thoughts
and Meditation are neceffary to it j and a man may,
poffibly be fo ftupid, or wilfully ignorant or per»
\
*10 A CotifiitMwi of Atheifm
\not to hiiSfe God in att his d)on^ksy ox to fay
in hh kart. There ismne. And this-bemg obferved, we
have an effeaual anfwer to that Cavil of the Atheifts j
who itiafce it an objeaiioft -agamft the Being of God,
' that they do not difcover him wiihont any Apf^ica-
tion, in fpite of thdt oottupt Wills and debaudi'd
lUtdetftandiogs. If, fay they, fuch a God as we are
told of, had created and formed us, furely be would
have left upon our Miuds, a native and indeleble In-
foription of Himrelf, whereby we muft tweds have
fik him, even without feeUng^ and believed in him
whether we would or no. So that thefe Atheifts being
Gonfeious to themfclves, that they are void of fuch
B-^ief, which (they fay) if God was, would adually
and necellkrily be in them, do bring fheir own wi'c-
;ked Doubting and Denying of God, as Evidence
againft his Esciftence J and make their very Infidelity
an aigumentfor it felf. To which we reply. That
God hath endud Mankind wit:h Powers and Abili-
which we eall natural Light, and Re^fon, and
common Senfe; by the due ufe of which we cannot
fftifs of the Difcovery of his Being; and this is fuffi-
cknt. But as to that 'original Notion and Propo-
fition, GOD IS, which the Atheift pretends fliould
have been aiStually imprinted on us, antecedently
t to all ufe of our Faculties we may affirm, that
cthe abfence of fuch a Notion doth not give the
leaft
from the Origin &f himime BoJies, 71
leaft prefumption againft the truth of Religion:
becauie though God be fuppofed tQ be, yet that
Notion diftin^f from our Faculties would not be
requifite 5 nor is it afiTerted by Religion. Firfi,, it
would not be requilite; bccaufe, without any fuch
jrimitive Impreffion, we can eafily attain to the
knowledge, of the Deity by the fole ufe of our Na.
cural Reafon. And again, fuch an Impreflion would
have rendered the Belief of a God irrefiftible and ne-
cdOfary, and thereby have bereaved it of all that is
good and acceptable in it. For as the taking away
the Freedom of Humane Will, and malving us meer
Machins under fatal Ties and Impulfes,. would de-
ftroy the very nature of Moral Vertue j fo likewife
as to Faith, there would be nothing worthy of praife
and recompence in it, if there were left ho poflibilky
of E)oubting or Denying. And fecotiJly, fuch a ra-
dical Truth, GOD IS, fprit^ing up together with
the Eflence of the Soul, and previous to all other
Thoughts, is not aflerted by Religion. No fuch
thing, that I know of, is affirmed or fuggefted by
the Scriptures. There are feveral Topics there ufed
againft the Atheifm and Idolatry of the Heathens;
fuch as the vifible marks of Divine Wifdom and
Goodnefs in the Works of the Creation, the vital U-
nion of Souls with Matter, and the admirable Stru-
dure of ^animate Bodies, and the like. But if our A-
poftle
Y
72 A Confutation of Atheifni
--I II I I III - I I mil -II I - . ^ ^ ^ ■- ^ 1^ -j ■■iwii Iimiit-
portle had alTerted fuch an anticipating Principle
engraven upan our Souls before all Exercife of Rea-
fon; what did he talk of feeking the Lord, if haply they
7?ught feel after him and find him ? fince if the know-
ledge of him was in that manner innate and perpe-
ciial, there would be no occafion of feekjng, nor
any hap or hazard in the finding. Such an Infcri-
ption would be felf evident without Realbning or
Study, and could not fail conftantly to exert its E-
nergy in their Minds. What did he talk of the Un-
known Godj and ignorantly worfhipping ? when if fuch
an Original Signature were always inherent in their
hearts; God could not be unknown to, or ignorant-
-ly worfhipp'd by any. That primary Propofition
would have been clear, anddiftind, and efficacious,
and univerfal in the minds of Men. S.^aul therefore,
it appears, had no apprehenfion of fuch a Firft No-
tion; nor made ufe of it for an argument; which
(fince whofoever hath it, mnft needs know that he
hath it) if it be not believed before by the Adver-
fary^ is falle j and if it be believed, is fuperfluous 3
and is of fo frail and brittle a texture, that whereas
other arguments are not anfwered by bare denying
without contrary Proof, the meer doubting and
disbelieving of this muftbe granted to be ipfo fatlo
the breaking and confuting of it. Thus much
therefore we have proved againfl: the Atheift j that
. fuch
from the Origin of Humane Bodies.
fiichan original irrefiftible Notion is neither requi-
jfite upon fuppofition of a Deity, nor is pretended to
by Religion j fo that neither the Abfence of it is any
argument againft the Being of God, nor a fuppofed
falfe Aflertion of it an obje^^ion againft the Scripture.
'Tis .enough that all arefurnifli'd with fuch Natural
Powers and Capacities; that if they ferioufly reflect,
if they feek the Lord with meditation and ftudy, they
cannot fail oifinding and difcovering him: whereby
God is not left without witnefsy but the Atheifl: without
excuje. And now I hafte to the fecond Propoficion
deduced from the Text, and the argument of my
prefent Difcourfe, That the organical Strudlure of
humane Bodies whereby they are fitted to live, and
.move, arid be vitally informed by the Soul is un-
queftionably the workmanfliip of a mofl wife, and
powerfull and beneficent Maker.
- Firft, 'Tis allowed and acknowledged by all par-
ties, that the Bodies of Men and other Animals are
excellently well fitted for Life, and Motion, and
Senfation j and the feveral parts of them well ada-
pted and accommodated to their particular Fundi-
ons. The Eye is very proper and meet for feeing,
the Tongue for rafting and fpeaking, the Hand for
holding and lifting, and ten thoufand Operations
befide: and fo for the inward Parts j the Lungs are
fuitable for Refpiratipn, the Stomach for Concodi-
L on,
A Confutation of Atheifm
on, the Ladeous Veflels for the Reception of the
Chyle, the Heart for the Diftribution of the Blood'
to all the parts of the Body. This is matter of Fadf,
and beyond all difpute; and in elFed is no more
than to fayj that Jnmals are Animak j for if they
were deprived of thefe Qtialifications, they could
not be fo. This therefore is not the matter in Que-
ftion between us and the Atheifts: But the Contro-
verfie is here. We, when we confidcr fo many
conftituent parts in the Bodies of Men, all admira-
bly compared into fo noble an Engine 3 in each,
of the very Fingers, for example, there are Bones,
and GriftleSj and Ligaments, and Membranes, and;
Mufcles, and Tendons, and Nerves, and Arteries,
and Veins, and Skin, and Cuticle, and Nail; toge-
ther with Marrow, and Fat, and Blood, and other
Nutricious Juices 3 and all thofe folid parts of a de-
terminate Size, and Figure, and Texture, and Situ-
ation 3 and each of them made up of Myriads of
. little Fibres and Filaments, not difcoverable by the
naked Eye; I fay, when we conlfider how innumera-
ble parts muft conftkute fo fmall a member, as the
Finger, we cannot look upon It or the whole Body,,
wherein appears lb much Fitnels and Ufe, and Sub-
ferviency to infinite Fundions, any otherwife than
as the efied of Contrivance and Skill, and confe-
cjuently the Workmanfliip of a moft Intelligent and
Beneficent
from the Origin of Humane Bodiej. 75
•*^*^*e****wiiw**me—*ee**eeede**e***e**™**™eeeeeeie*e*ee*e*S3t*e*s!ae*
Beneficent Being. And though now the Propagation
of Mankind be in a fettled method of Nature,
which is the inftrument of God : yet we affirm
that the firft Produ(5tion of Mankind was by the
immediate Power of the Almighty Author of Na-
lure: and that all fucceeding Generations of Men
are the Progeny of one primitive Couple. This
is a Religious Man's account of the Frame and Ori-
gination of himfelf. Now the Atheifts agree with
us, as to the Fitnefs of Man's Body and its feveral
Parts to their various Operations and Functions
(for that is vifible and paft all contradid:ionj but
they vehemently oppofe, and horribly dread the
Thought, That this Ufefulnefs of the Parts and the
Whole fliould firft arife from Wifdom and Defign.
So that here will be the point in debate, and the
fubje(51: of our prefent Undertaking 5 Whether this ^
acknowledged Fitnefs of Humane Bodies muft be
attributed, as we fay, to a wife and good God ;
or, as the Atheift averr, to dead fenfelefs Matter.
They have contrived feveral tricks and methods
"Deceit^ one repugnant to another, to evade (if pof-
lible) this moft cogent Proof of a Deity; AlH*"^'
which I will propofe and refute: and I hope to make
it appear, that here, as indeed every where, but here
certainly, in the great Dramatick Poem of Nature,
is, digytus Deo Vindke Kodyts, a necelTity of introdu-
cing a God. L z And
^6 A Confutation of Atbeifm
And firft, I will anfwer what Exceptions they
can have againft Our account: and lecondly, I
will confute all the Reafons and Explications they
can give of their Own.
1. Firft, I will anfwer what Exceptions they can
have againft Our account of the Production of Man-
kind. And they may objedt^ That the Body it lelf,
though pretty good in its kind and upon their Hy-
pothejis, neverthelefs doth not look like the Work-
manftiip of fo great a Mafter, as is pretended by
Us J that infinite Wifdom and Goodnefs and Pow-
er would have beftowed upon us more Senfes than
five, or at leaft thefe five in a much higher Per-
feCtion 5 that we could never have come out of the
Hands of the Almighty^ fo fubjeCt to numerous
Difeaies, fo obnoxious to violent Deaths; and at
beft^ of fuch a fliort and tranfitory Life. They
can no more afcribe fo forry an EneCl to an Om-
nifcient Caufe, than fome ordinary piece of Clock-
work with a very few motions and ufes, and thole
continually out of order, and cjuickly at an end,
to the beft Artift of the Age. But to this we re-
ply: Ftrjl, as to the five Senfes, it would be rafti
indeed to affirm. That God, if he had pleafed,
could not have endued us with more. But thus
much we may averr, That "though the Power of
God be infinite and perfeCl, yet the Capacities of
Matter
' from the Origin of Humane Bodies,' 77
Matter are within limits and bounds. Why then
doth the Atheift fufped: that there may poflibly be
any more ways of Senlation than what we have al-
ready ? Hath he an Idea, or Notion, or Difcovery
of any more? So far from thatj that he cannot
make any addition or progrels in thofe very Seiifes
he hath, further than they themfelves have informed
him. He cannot imagine one new Colour, orTaft^
or Smell, belide thofe that have adiually fallen un-
der his Senfes. Much lels can he that is deftitute of
an entire Senfe, have any Idea or Reprefentation of
it; as one that is born Deaf hath no Notion of
Sounds 5 or Blind, of Colours and Light. If then^
the Atheift can have no Imagination of more Senles
than five, why doth he fiippofe that a Body is ca-
pable of more ? If we had double or triple as ma-
ny, there might ftill be the fame fufpicion for a
greater number without end 5 and the Objedlion
therefore in both cafes is equally unreafonable and>
groundlels. Secondly.^ we affirm, that our Senles.
have that degree of Perfetftion which is moft fit and
fuitable to our Eftate and Condition. For though-
the Eye were fo piercing, as to delcry even opake
and little Obje(5ts fome hundreds of Leagues off",
even that improvement of our light would do us
little fervice ^ it would be terminated by neigh-
bourins Hills and Woods, or in the largeft and
cveneft:
78 A Confutation of Atheifm
eveneft plain by the very convexity of the Earth,
unlefs we could always inhabit the tops ot Moun-
tains and Cliffs, or had Wings too to fly aloft,
when we had a mind to take a Profpe(51:. And if
Mankind had had Wings (as perhaps fome extrava-
ganc Atheift may think us deficient in that) all the
World mufl: have confented to clip them ; or elfe
Humane Race had been extintSf before this time,
nothing upon that fuppofition being fafe fromMur-
der and Rapine. Or it the Eye were fo acute, as
to rival the fineft Microfcopes, and to difcern the
fmallefl: Hair upon the leg of a Gnat, it would be
a ciirfe and not a blefling to us 5 it would make all
things appear rugged and deformed; the moft fine-
ly polifli'd Chryftal would be uneven and rough :
The fight of. our own felves would affright us;
The fmootheft Skin would be befet all over with
ragged Scales, and briftly Hairs. And befide, we
could not fee at one view above what is now the
Ipace of an Inch, and it would take a confiderable
time to furvey the then mountainous bulk of our
own Bodies. Such a Faculty of fight fo difpro-
3ortion'd to our other Senfes and to the Objeds a-
Dout us would be very little better than Blindnefs it
felf. And again, God hath furniflied us with In-
vention and Induflry, fo that by optical GlafTes we
can more than fupply that imaginary defod of our
own
N
from the Origin of Humane Bodies.
own Eyes, and difcover more remote and minute
Bodies with that a/Tiftance, than perhaps the moft
whimfical Atheift would dcfire to do without it..
So likewife if our Senfe of Hearing were exalted pro-
portionably to the former, what a miferable con-
dition would Mankind be in ? What whifper could
be low enough, but many would over-hear it I
What Affairs, that moft recjuire it, could be tranf^
a<n:ed with fecrecy ? and whither could we retire
from perpetual humming and buzzing? every breath
of Wind would incommode and difturb us: we
fliould have no quiet or fleep in the filenteft nights
and moft folitary places; and we muff inevitably,
be flruck Deaf or Dead with the noife of a clap of
Thunder. And the like inconveniences would fol-
low, if the Senfe of Feeling was advanced to fuch a
degree as the Atheifl requires. How could we fu-
fl:ain the preflure of our very Cloaths in fuch a con-
dition; much lefs carry burthens and provide for
conveniences of Life? We could not bear the af-
fault of an Infetff, or a Feather^ or a puff of Air.
without pain. There are examples now of woun-
ded perfons, that have roared- for anguifli and tor-
ment at the difcharge of Ordnance, though at a ve-
ry great diffance; what infupportable torture them
fliould we be under upon a like concufTion in the
Air, when all the whole Body would have the ten-
8o A Confutation of Atbeifni
dernelsof a Wound ? In a word, all the Changes
and Emendations that the Atheifts would make in
our Senfes, are fo far from being Improvements,
that they would prove the utter Ruin and Extirpati-
on of Mankind.
But perhaps they may have better fuccefs in their
complaints about the Diftempers of the Body and
the ShoTtnefs of Life. We do not wonder indeed,
that the Atheift ftiould lay a mighty ftrefs upon
this Objection. For to a man that places all his
Happinefs in the Indolency and Pleafure of Body,
what can be more terrible than Pain or a Fit of Sick-
ngfs? nothing but Death alone, the moft dreadfull
thing in the world. When an Atheift refleds upon
Death, his very Hope is Defpair 3 and 'tis the crown
and top of his WiiFies, that it may prove his utter
Diflolution and Deftru(5tion. No cjueftion if an
Atheift had had the making of himlelf, he would
have framed a Conftitution that could have kept
pace with his infatiable Luft, been invincible by
Gluttony and Intemperance, and have held out vi-
gorous a thoufand years in a perpetual Debauch.
But we anfwer3 Firjiy in the words of St. ^Patd:
rom; 9. q jpfjQ thou, that repliejl aga'mft
God? p?all the thing formed fay to him that formed it.
Why haji thouwade me thm? We adore and magni-
fie his moft holy Name for his iindeferved Mercy
- - towards
I
from the Origin of Humme Bodies, 81
t
towards us, that he made us the Chief of the vilible
Creation 3 and freely acquit his Goodnefs from a-
■ ny imputation of Unkindnefs, that he has placed us
no higher. Secondly^ Religion gives us a very good
account of the prefent Infirmity of our Bodies.
Man at his firft Origin was a Veflel of Honour,
when he came firft out of the Hands of the Potter 5
endued with all imaginable Perfedions of the Ani-
mal Nature j till by Difobedience and Sin, Difea-
fes and Death came firft into the World. Thirdly^
The Diftempers of the Body are not fo formidable
to a Religious Man, as they are to an Atheift: He
hath a quite different judgment and apprehenfion
about them: he is willing to believe, that our pre-
fent condition is better for us in the Iffue, than that
uninterrupted Health and Security, that the Atheift
defires 3 which would ftrongly tempt us to forget
God and the concerns of a better Life. Whereas now
he receives a Fit of Sicknefs, as the rS
the kind Chaftifement and Difcipline of his Hea-
venly Father, to wean his Affedlions from the
World, where he is but as on a Journey ; and to
fix his thoughts and defires on things above, where
his Country and his Dwelling is: that where he hath
placed his Treafure and Concerns, there his heart may
be aifo. Fourthly^ Moft of the Diftempers that are
incident to us are of our own making, the effedfs
• / M of
81 A Confutation of Atheifm
■w-ltf I—■ ■—1—■lia.llll
of abufed Plenty, and Luxury, and muft not be
■ charged upon our Maker; who notwithftanding
out of the Riches of his Compaflion hath provided
for us ftore of excellent Medicines, to alleviate in
a great meafure thofe very Evils which we bring
upon our felves. And novv we are come to the
lafl- Objection of the Atheift, That Life is too fhort.
Alas for him, what pity 'tis that he cannot wallow,
immortally in his fenfual Pleafures! But if his Life
were many whole Ages longer than it is, he would
Luci'et./,3. ftill make the fame Complaint, 'Bre'vis eft hie fruBus
homuHis. For Eternity, and that's the thing he
trembles at, is every whit as long, after a thoufand
years as after fifty. But Religion gives Us a bet-
ter prolpeiStand makes us look beyond the gloomy
Regions of Death with Comfort and Delight :
When this corrupt ible Jhall put on incorruptioHy and this
mortal put on immortality. We are fo far from re-
pining at God, that he hath not extended the peri-
od of our Lives to the Longaevicy of the Antedilu-
vians j that we give him thanks for contra<5ling the
Days of our Trial, and receiving us more mature-
ly into thofe Everlafting Habitations above, that
he hath prepared for us.
And now that I have anfwer'd all the Atheift's
Exceptions againft Our account of the Produffion
of Mankind, I come in the next place to examine
all
from the Origin of Hamane Bodies.
all the Reafons and Explications they can give of
their own.
The Atheifls upon this occafion arc divided into
Se6ls, and (which is the mark and charatfler of Er-
ror) are at variance and repugnancy with each o-
ther and with themfelves. Some of them will have
Mankind to have been thus from all Eternity. But
the reft do not approve of infinite Succeffions,
but are pofitive for a Beginning; and they alfo are
fubdivided into three Parties : the firjl afcribe the
Origin of Men to the Influence of the Stars upon
lome extraordinary Conjundlion or Afpedf : Others
again rejecft all Aftrology; and fome of thefe me-
chanically produce Mankind, at the very firft Ex-
periment, by the action of the Sun upon duly pre-
pared Matter: but others are of opinion^ that af
ter infinite blundering and mifcarrying, our Bodies
at laft came into this Figure by meer Chance and
Accident. There's no Atheift in the World, that
reafons about his Infidelity ( which God knows
moft of them never do) but he takes one of thefe
four Methods. I will refute them every one in the
fame order that I have named them : the two for-
mer in the prefent Difcourfe, referving the others
for another occafion.
I. And Firjl^ the Opinion of thofe Atheifts that
will have Mankind and other Animals to have fub-
M a lifted
84 A Confutation of Atheifm
{ifted eternally in infinite Generations already
paft, will be found to be flat Non-fence and Con-
tradiction to it felf, and repugnant alfo to matter of
Fa6t. Fir fly it is contradiction to it felf. Infinite
Generations of Men (they fay) are already pafl
and gone: but whatfoever is now paft, was once
actually prefent; fo that each of thofe Infinite Ge-
nerations was once in its turn aCtually prefent:
therefore all except One Generation were once fu-
tiire and not in being, which deftroys the very fup-
pofition; For either that One Generation mufl: it
felf have been Infinite, which is Nonfence; or it
was the Finite Beginning of Infinite Generations be-
tw^een it felf and us, that is Infinity terminated at
both ends, which is Nonfence as before. Agfihi,
Infinite pafl Generations of Men have been
once aClually prefent: there may be fome one
Man fuppofe then, that was at infinite diftance
from Us now: therefore that man's Son likewife,
forty years younger fuppofe thaa his Father, was
either at infinite diftance from Us or at finite: if
chat Son too was at infinite diftance from Us, then
one Infinite is longer by forty years than another 3
which is abfurd : if at finite, then forty years added
to finite makes it infinite, which is as abfurd as the
other. And a^a'my The number of Men that are
already dead and gone is infinite, as they fay: but
the
from the Origin of Humane bodies, 8 5
the number of the Eyes of thofe Men miifl: nccef-
larily be twice as much as that of the Men them-
felves, and that of the Fingers ten times as much,
and that of the Hairs of their Heads thoufands of
times. So that we have here one Infinite number
twice, ten times, and thoufands of times as great
as another, which is contradidlion again. Thug
we fee it is impofiible in it felf, that any fuccefiive
duration fhould be adually and pofitively infinite,
or have infinite fucceffions already gone and paft.
Neither can thefe Difficulties be applied to the Eter-
nal Duration of God Almighty, for though we
cannot comprehend Eternity and Infinity j, yet we
underftand what they are Nor. And fomething,
we are fure, mufl: have Exifted from all Eternity ;
becaufe all things could not emerge and ftart out of
Nothing. So that if this pra:-exifl:ent Eternity is
not compatible with a fuccefiive Duration, as we
clearly and difl:in6tly perceive that it is not; then
it remains, that fome Being, though infinitely a-
bove our finite comprehenfions, mufl: have an
identical, invariable Continuance from all Eternh
ty ; which Being is no other than God. For as
his Nature is perfed: and immutable without the
kaji jhadow of change; fo his Eternal Duration- is
permanent and indivifible, not meailirable by
Time and Morion, nor to be computed by
number.
8^ ' A Confutation of At heifm
y
number of fucceffive Moments. One day with the
- _ Lord is as a thoufand years, and a thoufand years as
one day.
And Seco?ii//y, this Opinion of infinite Generati-
ons is repugnant likewife to matter of Fa6f. 'Tis
a Truth beyond oppofition, that the iiniverfal Spe-
gies of Mankind hath had a gradual increafe, not-
withftanding what War, and Famine, and Pefti-
lence, and Floods, and Conflagrations, and the
Religious Profeffion of Celibacy, and other Caufes,
may^at certain periods of time have interrupted and
retarded it. This is manifefl from the Hiftory of
viJe Ob' the Jewilh Nation, from the account of the Roman
ffTihJ Cenfus, and Regifters of our own Country, where
Bill! of orooortion of Births to Burials is found upon
obfervation to be yearly as Fifty to Forty. Now
if Mankind do increafe though never fo flowly,
but ons Couple fuppofe in an Age; 'tis enough to
evince the falfliood of Infinite Generations already
expired. For though an Atheift fliould contend,
that there were ten thoufand million couple of
Mankind now in being, (that we may allow him
multitude enough}, 'tis but going back fo many
Ages, and we delcend to a fingle Original Pair.
And 'tis all one in refpecl of Eternal Duration yet
behind, whether we begin the world fo many mil.
lions of Ages ago, or date it from the late /Era of
I
about
from the Origin of Hmane Bodies, 87
about Six Thoufand years. . And moreover this
¥ *
recent beginning of the World is further ^eftablifhed
from'the known Original of Empires and Kingdoms,
and the Invention of Arts and Sciences: whereas if
infinite Ages of Mankind had already preceded,
there could nothing have been left to be invented
or improved by the fuccefsfull induftry and curio-
fity of our own. The Circulation of the Blood,
and the Weight and Spring of the Air Cwhichisas
it were the Vital Pulfe and the great Circulation of
Nature, and of more importance in all Phyfiology,
than any one Invention fince the beginning of Sci-
ence) had never lain hid fo many myriads of
Generations, and been referved for a late happy
Difcovery by two great Luminaries of this Ifland.
I know the Atheift may endeavour to evade this by
fuppofing, That though Mankind have been from
everlafting, and have perpetually encreas'd by ge-
ncration 5 yet at certain great periods there may be
univerfal Deluges, which may not wholly extinguifh
'Mankind (for, they'll lay, there is not Water e-
nough in Nature for that) but may cover the
Earth to fuch a Height, that none but a few Moun-
tainers may efcape, enough to continue Humane
Race; and yet being illiterate Ruflicks (as Moun-.
tainers always are} they can preferve no-Memoirs
of former times, nor propagate any Sciences or
Arts; ■
88 A Confutation oj Atheifm
■ -1.^ I I I m
Arts; and lo the world mufl: needs be thought by
Pofterity to have begun at fuch periods. But to
this I anfwer, Fir ft ^ That upon this fuppofition
there mufthave been infinite Deluges already paft;
for if ever this Atheift admits of a firft Deluge, he
is in the fame noofe that he was. For then he
rniift afTert, That there were infinite generations
and an infinite increafe of Mankind before that firft
Deluge; and then the Earth could not receive them,
but the infinite Bodies of Men muft occupy an
infinite Space, and then all the Matter of the llni-
verfe muft be humane Body; and maiiy other ab-
furdities will follow, abfurdities as infinite, as the
Generations he talks of. But if he fays, That there
have been infinite Deluges heretofore, this is impof-
fibility again; for all that I faid before againft the
Notion of infinite paft Generations, is alike appli-
cable to this. Secondly, Such Univerfal Deluges
(fince the Deity is now excluded ) muft be pro-
duced in a natural way : and therefore gradually,
and not in an inftant: and therefore Cbecaiife the
tops of Mountains, they fay, are never overflown)
the civilized People may efcape thither out of Villa-
ges and Cities; and confequently, againft^the A-
theift. Arts, and Sciences, and Hiftories, may be
preferved, and derived to the fucceeding World.
Thirdly,Let us imagine the whole Terraqueous Globe
with
/
from the Origin of Humane bodies, 8 9
with its Atmofphere about it j What is there here,
that can naturally efle(5l an Univerfal Deluge ? If
you would drown one Country or Continent with
Rains and Inundations, you" mufl: borrow your
Vapour and Water from fome other part of the
Globe. You can never overflow all at a time. If
the Atmofphere it felf was reduced into Water, (as
iome think it poflible) it would not make an Orb
above 3 i foot deep, which would foon be fwallow-
ed up by the cavity of the Sea, and the deprelFed
parts of the Earth, and be a very feeble attempt
towards an Univerfal Deluge. But then what im-
menfe Weight is there above, that mufl: overcome
the expanfive force of the Air, and compreG it into
near the thoufandth part of the room that it now
takes up? We, that acknowledge a God Almighty,
can, give an account of one Deluge, by faying it
was miraculous 5 but it would be ftrange to fee an
Atheifl: have recourfe to a Miracle 5 and that not
once only, but upon infinite occafions. But per-
haps they may endeavour to prove the poflibility
of fuch a natural Deluge, by borrowing an inge-
nious Notion, and pretending, That the face of
Nature may be now quite changed from what it
was; and that formerly the whole Colleifion of
Waters might be an orbicular Abyfs, arched over
with an exterior Cruft: or Shell of Earth, and that
N the
90
A Confutation of Atheifm
the breaking and fall of this Cruft might naturally
make a Deluge. Til allow the Atheift: all the fair
play in the world. Let us fuppofe the Fall of this
imaginary Cruft. Firjly It feems to be impoflible,
but that all the Inhabitants of this Cruft muft be
dafli'd to pieces in its Ruins. So that this very No-
tion brings us to the necelfity of a new produdfion
of Men 5 to evade which it is introduced by the
Atheift. If fuch a Cruft naturally fell, then
it had in its own conftitution a tendency towards a
Fall 5 that is, it was more likely and inclinable to
fall this thoufand years, than the laft. But if the
Cruft was always gradually nearer and nearer to
tailing; that plainly evinces, that it had not endu-
red eternally before its Fall. For let them aftign
any imaginable period for its falling, how could
it have held out till then (according to the fuppo-
licion} the unmeafurable duration of infinite Ages
before? And again^ fuch a Cruft could fall but
once j for what Archited can an Atheift fuppofe,
to rebuild a new Arch out of the ruins of the other ?
But I have Ihewn before that this Atheift hath need
of infinite*.Deluges to effecft his defign j and there-
fore Fil leave him to contrive how to make infinite
Crufts one upon the back of another j and now
proceed to examine in the fecond place. The Aftro-
logical Explication of the Origin of Men.
ij. If
from the Origin of Humane bodies.
II. If you ask one of this Party, what Evidence
he is able to produce for the truth of his Art, he may
perhaps offer fome Phyfical Reafons for a general
influence of the Stars uponterreftrial bodies: but as
Aftrology is confider'd to be a Syftefn of Rules and
Propofitions, he will not pretend to give any reafon
of it 4 priori-J but refolves all that into Tradition
from the Chaldeans and JS^gyptiunSj who firft learnt
it by long obfervation, and tranfmitted it down to
Pofterity; and that now it is daily confirmed by
Events j which are experienced to anfwer the Pre-
didtions. This is all that can be faid for Aftrology
as an Art. So that the whole Credibility of this Phi-
netary produdtion of Mankind muft depend upon
Obfervation. But are they able to fhew among all
the Remains of the Chaldaick Obfervations for Four
hundred and feventy thoufand years (as they pre-
tended) any Tradition of fuch a Produdtion? So
far from that^ that the Chaldeans believed the world
and mankind to have been from everlafting, which
opinion I have refuted before. Neither can the
gyptianWiz^Ltds with their long Catalogue of Dy-
nafties, and Obfervations for innumerable Years,
fupply the Atheifts with one inftance of fuch a Cre-
-ation. Where are the fragments of ^etofiris and
ISlecepfo, that may countenance this Affertion? I
believe if they had had any example of men born
N 2 out
9 2 A Confutation of Atbeifm
out of the Soil, they would rather have afcribed ic
- ^ , v. to the fruitfull Mud of the K\k (as
7i«w AiyiT^/o/K? w they did the breeding or rrogs, and
Mice, and Monfters) than to the
efficacy of Stars. But wiffi the leave
Nft'AK, &c. Qf theie Fortune-tellers, did the Stars
do this feat once only, which gave beginning to
Humane Race ? or have they frequently done fo,
and may do it again ? If frequently, why is not this
Rule delivered in- ^tokmee and Albuma:^ar ? If once
only at the beginning, then how came it to be diF
cover'd ? Who were there then in the world, to
obferve the Births of thole Firfl Men, and calculate
their Nativities, as they Iprawl'd out of Ditches ?
Thofe Sons of Earth were very wife Children, if
they themfelves knew, that the Stars were their Fa-
thers. Unlefs we are to imagine, that they under-
Ifood the planets and the Zodiack by inftindf, and
fell to drawing Schemes of their own Horofcopes,
in the fame Dull they Iprung out of?
For "ly part I can, have no great
'TZfoc!^Zfl;Jr(i^ veneration for Chalt/aick Antiquity;,
»«) froprio &jerpeti fulgore, wheu I Ice thev could uot difcovcr
'it Chald<£t arhitrantur , ^arte * r 1 r 1 I
Umtnis compt-, farit altera caf- in lo many thouland yeats that the
Moon was an opake Body, and re-
ceived her Light from the Sun. But fuppofe their
Obiervations.had been never fo accurate, it could
add.
from the Origin of Humane Bodies.
add no Authority to modern Aftrology, which is
borrowed from the Greeh' 'Tis well known that
(Berofus, or his Scholars new modelled and adap-
ted the 'Babylonian Doctrines to the Grecian Mytholo-
gy. The fuppofed Influences of Aries and Taurus
for example, have a manifefl: relation to the Grecian
Stories of the Ram that carried Bhrixus, and the Bull
that carried Europa. Now which of thefe is the Co-
py, and which the Original ? Were the Fables takeri
from the Influences, or the Influences from the Fa-
bles ? the Poetical Fables more ancient than> all Re^
cords of Hiflory j or the Aftrological Influences,
that were not known to the Greeks till after Alexander
the Great ? Bur without queftion thofe Fabulous
Tales had been many a time told and fung to lull
Children afleep, before ever Berojus fet up his Intel-
ligence Office at Cos. And the fame may be faid of
all the other Conftellations. Firft, Poetry had filled
the Skies with Afterifms and Hiftories belonging to>
them 5 and then Aftrology devifes the feigned Vir-
tues and Influences of each, from, fome property of
the Image^ or Allulion to the Story. And the fame
trifling futility appears in their XII Signs of the .Zb-
diack, and their mutual Rjelations and Afpeds. Why
no more Arpe(5l;S than.diametrically oppolite, anT
Inch as make .equilateral figures? Why are the:
Mafculine and Feminine, the Fiery and AirVj and.
- Watry:
. J..-
A Confutation of Atbeifm
Watry and Earthly Signs all placed at fuch regular ^
diftances? Were the Virtues of the Stars difpGled in
that order and rank, on purpofe only to make a
pretty Diagram upon Paper ? But the Atheiftical
Aftrologer is doubly prefled with this abfurdity.
For if there was no Counfel at the making of the
world, how came the Afterifms of the fame nature
and energies to be fo harmonioufly placed at regti.
lar intervals ? And how could all the Stars of one
Afferifm agree and confpire together to conftitute
an Univerfal ? Why does not every fingle Star flied
a feparate influence 5 and have Afpeds with other
Stars of their own Conftellation ? But what need
there many words ? As if the late Difcoveries of the
Celeftiaf Bodies had not plainly dete(5led the impo-
fture of Aflrology ? The Planet Saturn is found tO
have a great Ring that encircles him, and five
lefler Planets that move about him, as the Moon
doth about the Earth : and Jupiter hath four Satel-
htes, which by their Interpofition between him and
us make fome hundreds of Eclipfes every year.
Kow the whole Tribe of Aftrologers, that never
dream'd of thefe Planets, have always declared, that
when Jupiter and Saturn come about again to any
given Point, they exert (confider'd fingly by them-
felves) the fame Influence as before. But 'tis now
manifefl:,' that when either of them return to the
fame
\
* 4
A'
' - ' - ■ - - II - ^ • . ■
from the Origin of Humane Bodies,
fame point 5 the Planets about them, that muft
make up an united Influence with them, have a
^ different fituation in refped of us and each other,
from what they had the time before: and confe-
quently the joint Influence muft be perpetually va-
ried, and never be reducible to ariy Rules and Ob-
fervations. Or if the Influences be conveyed hither
diftindf, yet fometimes fome of the Little Planets
will eclipfe the Great one at any given point; and
by that means intercept and obftrud the Influence.
I cannot now infifl: on many other Arguments
deducible from the late Improvements of Aftrono-
my, and the truth of the Copernican Syftem ; For if
the Earth be not the Centre of the Planetary Mo-
tions, what rnuft become then of the prefent A-
Urology, which is wholly adapted to that vulgar
Hypothejis ? And yet neverthelefs^ when ahey lay
under fuch wretched miftakes for many Myriads of
Years, if we are willing to believe them; they would '
all along, as now^ appeal to Experience and Event
for the confirmation of their Dodrines. That's
the invincible Demonftration of the Verity of the-
Science : And indeed as to their Predidions, I think
our Aflrologers may alfume to therafelves that
fallible Oracle of Tirejtas,
0 Laertiade^ ciukij^uid dicoy aut erkf aut mm
' There's'
^6 A Confutation of Atbeifm -
There's but a true and a falfe in any telling of For-
tune ; and a man that never hits on the right fide,
cannot be called a bad Gueffer, but muft mifs out
of dejfign, and be notably skilfull at lighting on the
wrong. And were there not formerly as great pre-
tentions to it from the fuperftitious Obfervation of
the Entrails of Cows, of the flying of Vulturs, and
the pecking of Chickings ? Nay, the old Augurs and
. Soothfayers had better reafon to profefs the Art of
Divining^ than the modem Aflrological Atheifl::
for they fuppofed there were fome Dtemons, that di-
reded the Indications. Solikewife theC/Wdf^?2 and
Egyptian Aftrologers were much more excufable
than He. It was the Religion of their Countries to.
worfhip the Stars, as w^e know from unqueftionable
Authority. They believed theni
MaimonidesMoreNevochim r if • i i i
■Dezabih & GhaidMs. Dato Intelligent Beiugs, and no other than
very Gods; and therefore had fome
might
Ao^(^-wa/oi^ cnKnvlw ^ govern Humane Affairs. • The Influ-
CX/7rt(pYIV<M* ^ r 1 • 1 •
encc or the Stars was in their appre-
henfions no lefs than Divine Power, But .in Atheifl,
that believes the Planets to be dark, folid and fenfe- .
lefs Bodies, like the brute Earth he treads on ; and
the Fixt Stars and the Sun to be inanimate Balls of
Fire; what Reafons can He advance for the Cre-
dit of inch Influences? He acknowledgeth nothing
befides
frdm the Origin (jf Humane Bodies. 57
- ■ - _ ■ ■ rn
befides Matter and Motion; To that all that he can
conceive to be tranfmitted hither from the Stars,
muft needs be performed either by Mechanifm or
Accident; either of which is wholly unaccountable,
and the latter irreconcileable to any Art or Syftem
of Science. But if both were allowed the Atheift 3
yet as to any production of Mankind, they will be
again refuted in my following Difcourfe. I can
sreferve a due efteem for fome great Men of the
. aft Age, before the Mechanical Philofophy was
revived, though they were too much addicted to
this nugatory Arc, When Occult Quality, and
Sympathy and Antipathy were admitted for fatit ,
factory Explications of things, even wife and ver-
tuous Men might fwallow down any Opinion that
was countenanced by Antiquity. But at this time
of day, when all the general powers and capacities
of Matter are fo clearly underftood 3 he muft be
very ridiculous himfelf, that doth not deride and
explode the antiquated Folly. But we may fee
the miferable Shifts that fome men are put to; when
that which was firft founded upon, and afterward
fypported by Idolatry, is now become the tottering
Sanctuary of Jtheifm, If the Stars be no Deities,
Aftrology is groundlefs: and if the Stars be Deities,
why is the Aftrologer an Atheift ? He may eafily
be no Chriftian 3 and 'tis difficult indeed to be both
O at
- 1 irtLUMil-l IT-MTI • •" ■ ■ I .Ill
98 ' A Confutation of Atheifm, &c.
at once; becaufe, as I have faid' before, Idolatry
is at the bottom 3 and by fubmitting Humane A<5li-
ons and Inclinations to the Influence of the Stars,
they deftroy the very Eflence of Moral Virtue and
the Efficacy of Divine Grace: and therefore Aftro-
ConcU. logy was juftly condemned by the Ancient Fathers
•56 Cone. " and Chriflian Emperours. An Aftroioger, I fay,
may very eafily be no Chriftian 3 he may be an
oi" 2. Pagan: but I could hardly think A-
The^of! compatible with rank Atheifm 3 if I
/. could fuppofe any great gifts of Nature to be in that
perfon, who is either an Atheift or an Aftroioger.
But let him be what he will, he is not able to do
much hurt by his Reafons and Example. For Re-
ligion it felf, according to his Principles, is derived
from the Stars.. And he owns, 'tis not any juft
Exceptions he hath taken againft Chriftianity, but
'tis his Deftiny and Fate 3 'tis Saturn in the Ninth
Houfe, and not Judgment and Deliberation, that
made him an Atheift,
H-'
CONFUTATION
AT H E I S M
FROM THE
StraEtare and Origin of Himane bodies,
PART n.
Fourth SERMON preachedJttwc 6. i6p2.
A
■ " ' ' ' ' I"— . ' , ■ -I .. I . ^ ! I
, ' \
Ads XVII. 27.
That they fooulcf fee^ the Lord ^ if hafly they
might feel after hivi^ and find him 5 though he
he not far from every one of m : for in him we
Live^ and Move^ and have our Being.
I. . - . -
IN the former part of this Enquiry I have exa-
min'd and refuted two AtheiEical Notions
oppofed to the great Dodrine of the Text,
That we owe our Living and Being to the power
of God: The one of the Ariflotelian Atheifts, who, to
O 2 avoid
100 A Confutation of Atheifm
*" -' - - - II ■■ , . .1 I " ^ ■ ' "I'" —^S"^""'"
avoid the difficulties of the firft production of Man-
kind, without the intervention of Almighty Wif-
dom and Power, will have the Race to have thus
continued without beginning, by an eternal fuccefli-
on of infinite paft Generations; which Aflertion hath
been detected to be mere nonfenfe, and contradiCto-
ry to it felf: The other of the Aftrological under-
takers, that would raife Men like Vegetables out of
fome fat and flimy foil well digefted by the kindly
heat of the Sun, and impregnated with the influ-
ence of the Stars upon fome remarkable and perio-
dical conjunctions: Which opinion hath been
vamp'd up of late by Cardan and Cefalp'mus^ and
other News-mongers from the Skies 3 a Pretence as
groundlels and filly, as the dreaming Oneirocriticks
of Jrtemidorus and Jjirampfychm, or the modern
Chiromancy and Divinations of Gypfies.
I proceed now to the two remaining Paradoxes
of fuch SeCts of Atheifts, as laying afide Aftrology
and the unintelligible Influence of Heavenly Bodies,
except that which proceeds from their Gravity and
Heat, and Light, do either produce Mankind me-
chanically and neceflarily from certain connexions
of Natural Caufes; or more dully and fupinely,
though altogether as reafonably, refolve the whole
Bufinels into the unaccountable fliuffles and tumults
of Matter, which they call Chance and Accidents
But
\
from the Origin of Humane Bodies, loi
But at pre^ent^ I fhall only take an account of the
fuppofed Produ<5lion of Humane Bodies by Mecha-
nifm and Neceflity.
The Mechanical or Corpufcular Philofbphy^
though peradventure the oldefi:, as well as the beft
in the world, had lain buried for many Ages in con-
tempt and oblivion; till it was happily reftor'd and
cultivated anew by fome excellent Wits of the pre^
fent Age. But it principally owes its re-eftablifli-
ment and luftre, to Mr. !Boyle that Honourable Per-
fon of ever Blefled Memory, who hath not only
fh'cwn its ufefulnefs in Phyfiology above the vulgar
Doctrines of Real Qualities and Subftantial Forms j,
but likewife its great ferviceablenefs to Religion it
felf. And I think it hath been competently prov'd
in a former Difcourfe, how friendly it is to the Im-
materiality of Humane Souls, and confequently to
theExiftence of a Supreme Spiritual Being. And I
may have occafion hereafter to fhew further, that
all the Powers of Mechanifm are intirely depen-
dent on the Deity, and do afford a folid Argument
for the Reality of his Nature. Sa far am I from
the apprehenfion of any great feats, that this Me-
chanical Atheifl: can do againfl Religion. For if
we confider the Phienomena of the Material World
with a due and ferious.attention, we fhall plainly
perceive,, that its prefent frame and conftitution and
the
/
I 02 - A Confutation of Atheifm
■ ' ' ■ . I ■ ' li>W
the eftabliflied Laws of Nature are confl-icuted and
preferved by Gravitation alone. That is the pow-
erfull cement, which holds together this magnifi-
Job 16.7. cent ftrudture of the world; Which Jiretcbeth the
North o'Ver the empty fpace^ and hangeth the Earth up'
on Nothings if we may transfer the words of Job
from the firft and real Caufe to the fecondary A-
gent. Without Gravity, the whole Univerfe, if we
, fuppole an undetermined power of Motion infufed
into Matter, would have been a confufed Chaos,
without beauty or order, and never ftable and per-
manent in any condition. Now it may be prov'd
in its due place, that this Gravity, the great Bafis of
all Mechanifm, is not it felf Mechanical; but the im-
mediate Fiat and Finger of God, and the Execution
of the Divine Law; and that Bodies have not the
power of tending towards a Centre, either from o-
ther Bodies or from themfelves: which at once, if
it be proved, will undermine and mine all the Tow-
ers and Batteries that the Atheifts have raifed againfl:
Heaven. For if no Compound Body in the vilible
world can fubfift and continue without Gravity, and
if Gravity do immediately flo'w from a Divine Pow-
er and Energy; it will avail them nothing, though
they fliould be able to explain all the particular Ef-
fedls, even the Origination of Animals, by mecha-
nical principles. But however at prefent I will
from the Origin of Humane Bodies. 103
forbear to urge thisagainft the Atheift. For, though
I fliould allow him, that this Catholick Principle
of Gravitation is eflfential to Matter without intro-
ducing a God; yet I will defie him to fliew, how a
Humane Body could be at firft produced natural-
ly, according to the prefent Syftem of things, and
the mechanical affections of Matter.
And becaule this Atheift profefleth to believe as
much as we j that the firft production of Mankind
was in a quite different manner from the prefent and
ordinary method of Nature, and yet affirms never-
theleis, that That was Natural too 5 which feems at
the firft fight to be little lefs than a contradiction :
It lliould lie upon him to make out, how matter by
undirected Motion could at firft neceflarily fall,
without ever Erring or Mifcarrying, into fiich a curi-
ous formation of Humane Bodies 5 a thing that by
his own cbnfeffion it was never able to do iince, or
at leaft hath not done for fome thoufands of years:.
he fhould declare to us what fhape and contexture
Matter then had, which it cannot have now: how
it came to be altered by long courfe of time, fo that
living Men can no longer, be produced out of pu-
trefaCtion in the primary way; and yet the fpecies
of Mankind, that now confifts of and is nouriihed
by Matter fo altered, fhould continue to be the
fame as it was from the beginning. He fhould un-
dertake .
rinus
die l^atali
cap. 4.
104 A Confutation of Atheifm
dertake to explain to us the firft fteps and the whole
prcgrefs of fuch a formation ; at leafl: by way of
HypothefiSy how it naturally might have been, tho'
he affirm not that it was a(^ually fo. Whether he
hath a new Notion peculiar to himfelf about that
Produdlion, or takes up with fome old one, that is
ready at hand: whether that moft witty Conceit of
Plutarch. Jnaxlmander, That the firft Men and all Animals
de Plac. ^ ^ ■ .n
lib. y. were bred in (brae warm moifture, inclofed in cm-
C.
Sympof. J. 8. ftaceous skins, as if they were various kinds of Crab-
cs.cmfo. and Lobfters"^ and fo continued till they ar-
rived at perfeiSt age; when their flielly Prifons
growing dry and breaking made way for their li-
berry; or the no lefs ingenious opinion of the great
y That Mother Earth firft brought forth
Cenibritf' Humbers of Legs, and Arms, and Heads^ and
uidem. the Other members of the Body, fcatter'd and di-
ftind, and all at their full growth j which coming
together and cementing (as the pieces of Snakes and
Lizards are faid to do, if one cuts them afunder)
and fo configuring themfelves into Humane fliape,
made lufty proper Men of thirty years age in an
inftant: or rather the divine Dodlrine of Epicurus
Cenfoti- and the /Bgyptians j That there firft grew up a fort
Lucm."'' of Wombs, that had their Roots in the Earth, ^ and
lib ' ^
biodorus attracted thence a kind of Milk for the nourifhment
inclofed Foetus; which at the time of. matUr
' y
rity
from the Origin of Humane Bodies. 105
ricy broke through thofe Membranes, and fliifced
for themfelves. I fay, he ought to acquaint us
which of thefe he is for, or bring a new explication
of his own j and not require Us to prove the Ne-
gative. That a Spontaneous prodiK^ion of Man- ^ ^
kind, neither warranted by example, nor defended
by realbn, neverthelefs may not pojfihly have been
true. This is a very unreafonable demand, and
we might juftly put him off with fuch an anfwer as
this 5 That there are feveral things, which all men
in their wits do disbelieve, and yet none but mad-
men will go about to disprove. But to fhew him
how much we endeavour to fatisfie and oblige him,
I will venture once for his fake to incurr the cenfure
of fome perfons for being elaborately trifling. For
r with rerpe6l to the moft of Mankind, fuch wretched
abfurdities are more wifely contemn'd than confu-
. ted 3 and to give them a ferious anfwer, may only
make them look more confiderable.
Firft then, I take it for granted by him. That
there were the fame Laws of Motion, and the' like
general Fabrick of the Earth, Sea and Atmofphere,
at the beginning of Mankind^ as there are at this
day. For if any Laws at firft were once fettled and
conftituted 3 like thofe of the Medes^ and TerJtanSj
they are never to be reverfed. To violate and in-
fringe them, is the fame as what we call Miracle 3
P and
I
' ^ I
%
; T • s
..
io5 AConfutatioJi of Atheifm
and doth not found very Philofophically out of the
mouth of an Atheift. He muft allow therefore,
that Bodies were endowed with the fame afFe(5tions
and tendencies then as ever fince, and that if an Ax-
2K.S.6. head befuppofedto ftoatiipon water, which is fpe-
cificaliy much lighter than it; it had been fuperna-
tural at that time, as well as in the days of Elifha.
And this is all that I defire him to acknowledge at
prefenr. So that he may admit of thofe Arguments
as valid and conclufive againft his Hypothejisy that
are fairly drawn from the prefent powers of Mat-
ter, and the vifible conftitution of the World.
Now that we may come to the point j All Mat-
ter is either Fluid or Solid, in a large acceptation of
the words, that they may comprehend even all the
middle degrees between extreme Fixednefs and Co-
herency, and the moft rapid inteftine motion of
the Particles of Bodies. Now the moft cavilling
Atheift muft allow, that a folid inanimate Body,
while it remains in that ftate, where there is none^
or a very fmall and inconfiderable change of Tex-
ture, is wholly incapable of a vital produ(ftion. So-
tJiat the fir ft Humane Body, without Parents and
without Creator, if fuch an one ever was, muft have
naturally been produced in and conftituted by a
Fluid. And becaufe this Atheift goes mechanically to
work; the univerlal Laws of Fluids muft have been
from the Origin of Humane bodies, 107
rigidly obfervcd during the whole procels of the
Formatron. Now this is a Catholick Rule of Sta- Archime-
ticks; That if any Body be bulk for bulk heavier
than a Fluid, it will fink to the bottom of that Flu-
id; and if lighter, it will float upon it; having
part of it felf extant, and partimmerfed to fuch
determinate depth, as that fo much of the Fluid as
is equal in Bulk to the immerfed part^ be equal
in Gravity to ^he whole. And confequently if
leveral portions of one and the fame Fluid have a
different fpecifick gravity, the heavier will always
(in a free veffel) be gradually the lower ; unlefs
violently fliaken and blended together by external
concuflion. But that cannot be in our prefent cafe.
For I am unwilling to affront this Atheift fo much,
as to fuppofe him to believe, that the firfl: organical
Body might poflibly be efFe<5led in fome Fluid por-
tion of Matter, while its Heterogeneous parts were
jumbled and coiifounded together by a Storm, or
Hurricane, or Earthquake. To be fure he will ra-
ther have the primitive Man to be produced by a
long procefs in a kind of digefting 'Balneum, where
all the heavier Lees may have time to fubfide, and
a due j^cjuilihrium be maintained, not difturbed by
any fuch rude and violent fihocks, that would ruffle
and break all the little Stamina of the Embryon, if it
were a making before. Now becaufe all the parts
Pa »f
1 o8 A Confutation of Atbeifm
of an undifcurb'd Fluid are either of equal Gravity,
or gradually placed and ftoried according to the
differences of it; any concretion that can be fuppo-
fed to be naturally and mechanically made in fuch
a Fluid, mufc have a like ftriidlure of its feveral
parts} that is, either be all over of a fimilar Gra-
vity, or have the more ponderous parts nearer to its
Balis. But there need no more conceflions than
this, to extinguifb thefe fuppofed^Firft-born of Na-
ture in their very formation. For fuppofe a Hu- ,
mane Body to be a forming in fuch a Fluid in any
imaginable pofture, it will never be reconcileable to
this Hydroftatical Law. There will be always fome-
thing lighter beneath, and fomething heavier above j
becaufe Bone,or what is then the Stuff and Rudiments
ofBone,the heavieft inypede,will be ever in the midft.
Now what can make the heavier particles of Bone
afcend above the lighter ones of Flefli, or deprefs
thefe below thofe, againft the tendency of their own
Nature? This would be wholly as miraculous, as
the fwimming of Iron in Water at the command of
Eltfha, and as impoffible to be, as that the Lead of
an Edifice fhould naturally and fpontaneoufly
mount up to the Roof, while lighter materials em-
ploy themfelves beneath it: or that a Statue, like
that in Kehuchadne:^:?^ar's Vilion, whofeHead was of
fine and rapft ponderous Gold, and his Feet of ligh-
ter
from the Origin of Humane bodies. 109
ter materials, Iron and Clay, fliould mechanically
eredl it felf upon them for its Bafis.
Secondly, Becaule this Atheift goes mechanical-
ly to work, he will not offer to affirm, That all the
parts of the Embryon could according to his explica-
tion be formed at a time. This would be a fuper-
natural thing, and an effedual refutation of his own^
Principles. For the Corpufcles of Matter having,
no confcioLifnefs of one anothers atSting (at leaft be-
fore or during the Formation; as will be allowed
by that very Atheift, that attributes Reafon and Per-
ception to them, when the Formation is finifhedy
they could not confent and make a compad: toge-
' tlier, to carry on the work in leveral places at once;,
and one party of them be forming the Brain^ while
another is modelling the Heart, and a third delb
neating the Veins. No, there mufl be, according
to Mechanifm, a fiicceffive and gradual operation
Some few Particles muft firft be united together,
and fo by appofition and mutual connexion ftili
more and more by degrees, till the whole Syftem
be completed : and a Fermentation muft be excited
in fome aflignable place, which may expand it felf
by its Elaftica] power; and breakthrough, where,
it meets with the weakeft refiftance; and foby that
fo fimple and,mechanical action, may excavate all
the various Duds, and Ventricles of the Body.. This
7 ■ ' ' ' -
A Confutation of Atbeifm
is the only general account, as mean as it appears
to be, that this Machin of an Acheifl: can give of
that fearfull and wonderfull Production. Now to
confute thele Pretences, Firftj There is that vilible
Harmony and Symmetry in a Humane Body, fuch
a mutual communication of every veffel and mem-
ber of it, as gives an internal evidence 3 that it was
not formed fucceffively, and patch'd up by piece-
meal. So uniform and orderly a fyftem with in-
numerable Motions and Functions, all fo placed
and conftitLited, as never to interfere and clafli one
with another, and difturb the Oeconomy of the
whole, muft needs be afcribed to an Intelligent Ar-
tifl3 Artiff, as did not begin the
matter unprepared and at a venture 3 and, when he
was put to a ftand, paufed and hefitated, which
way he fhould proceed; but he had firft in his com-
prehenfive Intellect a complete Idea and Model of
the whole Organicai Body, before he entered upon
the Work. But Secondl^y if they affirm. That mere
_ Matter by its mechanical AfFe<^ions, without any
defignor direction, could form the Body byfteps
and degrees; what member then do they pitch up-
on for the foundation and caufe of all the reft ? Let
them jftiew us the beginning of this Circle j and the
firft Wheel of this Perpetual Motion. Did the Blood
'firft exift) antecedent to the formation of the Heart ?
But.
from the Origin of Humane Bodies. im
But that is to fee the Effe6l before theCaufe: be-
caufe all the Blood that we know of, is made irr
and by the Heart, having the guite different form,
and qualities of Chyle, before it comes thither.
Muft the Heart then have been formed and conftitii-
ted, before the Blood was in being? But here again,
the Subftance of the Heart it felf is moft, certainly
made and nouriflied by the Blood, which is con-
veyed to it by the Coronary Arteries. And thus
it is through the whole fyftem of the Body j every
member doth mutually fuftain and fupply one ano- Cartefiuj
f 111 1 r ri de Fcrma'-
tncr; and ail are coaetaneous, becauie none or them thm
can iubfifl: alone. But they will fay. That a little
Ferment firft making a Cavity, which became the
left Ventricle of the Heart, did thence further ex-
pand it (elf, and thereby delineate all the Arteries of
the Body. Now if fuch a flight and forry bufinefs
as that, could produce an Organical Body; one
might reafonably exped:, that now and then a dead^
lump of Dough might be leaven'd into an Animal
for there a like Ferment makes notable Tumours
and Ventricles j befides fundry long and fmallCha-
nels, which may pafs tolerably well for Arteries and
Veins. But I pray, in this fiippoled Mechanicab
Formation, when the Ferment was expanded to the
extremities of the Arteries, if it ftill had any elaftical
force remaining, why did it not go on and break
2
A Confutation of Atbeifni
through the Receptacle, as other Ferment mufi: be
-allowed ro have done at the Mouth and theNoftrils?
There wss yet no rnembr^nous Skin fornfiedj
that might flop and repell it. Or if the force of it
was (pent, and did not wheel about and return ;
what mechanical caufe then fliall we aflign for the
Veins ? for this Ferment is there fuppofed to have
proceeded from the fmall capillary extremities of
them to the Great Vein and the Heart ; otherwife
it made Valves, which would have ftopp'd its own
palTage. And why did that Ferment, that at firft
difperfed it felf from the Great Artery into infinite
little ramifications, take a quite contrary method in
the making of the Veins, where innumerable little
Rivulets have their confluence into the Great Vein,
the common chanel of the Blood ?Are fuch oopo-
fite motions both equally mechanical, when in-both
cafes the Matter was under the fame modification ?
And again^ When the firft Ferment is excited, and
forms the left Ventricle of the Heart j if sthe Fluid
Matter be uniform and of a fimilar texture, and
therefore on all fides equally refill the Expanfion ;
then the Cavity muft continue One, dilated more
and more, 'till the expanfive force and the uniform
refiftance be reduced to an equality, and fo no-
thing at all can be formed by this Ferment, but a
'fingle round Bubble. And moreover this Bubble
(if
(if thac could make a Heart) by reafon of its com-
parative Levity to the Fluid that inclofes it, would
necelTarily afcend to the top; and confequently we
fiiould never find the Heart in the midfl: of the
Breafl:. But if the Fluid be fuppofed to confifi: of
Heterogeneous Particles, then we cannot conceive
' how thofe difiimilar parts fhould have a like ficua-
tion in two feveral Fluids, when the Ferment be-
gins. So that upon this fuppofition there could be
no Species of Animals, nor any Similitude between
them: One would have its Lungs, where another
hath its Liver, and all the other Members prepo-
fteroufly placed j there could not be a like Confi-
guration of Parts in any two Individuals. And a-
What is that which determines the Growth of
all living Creatures ? What principles of Mechanifm
are fufficient to explain it ? Why do not all Ani-
mals continually increafe in bignefs during the
whole fpace of their Lives, as it is reported of the
Crocodile ? What fets a bound to their ftature and
dimenfions? Or if we fuppofe a Bound and Ne
plus ultra to be mechanically fixed: but then why
fo great a variety in the Bulk of the feveral Kinds ?
why alfo fuch Conftancy obferved in that manifold
Variety? For as fome of the largeft Trees have
Seeds no bigger or even lefs than fome diminutive
Plants, and yet every Seed is a perfe<5t Plant with
Q, Trunk
''V I
ii f
t ;'l
t
"I
A Confutation of Atkifm
'ir ii-i I
n •
! I
Swam-»
nierdam
Hi for. I?}'
JeH. p. 3.
Trunk and Branches and Leaves inclofed in a Shell:
So the firft Embryon of an Ant is fuppofed by in-
quificive Naturalifts to be as big, as that of an Ele-
phant, and to promife as fair at its primitive For-
mationfor as Ipacions a Body: which neverthelefs
by an immutable Decree can never arrive to the
millionth part of the others Bulk. And what mo-
dification of the firft liquid "Matter can vary fo
much, as to make one Embryon capable of fo pro-
digioufly vaft augmentation, while another is con-
fined to the minutenefs of an Infedt? Is not this ma-
nifeflly a Divine Sanction, that hath fixed and de-
termin'd the Shape, the Stature, the Appetites, and
the Duration of all Creatures in the World ? Hither
mufl: we have recourfe in that great and myfterious
Affair of an Organical Formation: And I profeis
that I cannot difcern one ftep in the whole, that is
agreeable to the natural Laws of Motion. If we
confider the Heart, which is fuppofed to be the firft
principle of Motion and Life, and divide it by our
Imagination into its conftituent Parts, its Arteries
and "Veins and Nerves and Tendons and Mem-
branes, and innumerable little Fibres, that thefe Se-
condary Parts do confifl: of 5 we fhall find nothing
here Singular, but what is in any other Mufcle of
the Body. 'Tis only the Site and Pofture of thefe
leveral Parts and the Configuration of the whole,
that
from the Origin of Hmane bodies. ii 5
Wfc—1^——MWMWW—■ ■! I ——WWK*—H Mi » * »*'' ■ I I I II ^iWW^WWM^aW>^ ii>w *<» iP ^
thac give it the Form and Fundtions of a Heart.
Now why {fioirld the firft fingle Fibres in the For-
mation of the Heart be peculiarly drawn in Spiral
Lines ; when the Fibres of all other Mufcles are
made by a tranfverfe redtilinear Motion ? What
could determine the Fluid Matter into that odd and
\
lingular Figure, when as yet no other Member is
fuppofed to be form'd, that might dired the Courfe
of that Fluid Matter ? Let Mechanifm here make an
Experiment of its Power, and produce a fpiral and
turbinated motion of the whole moved Body with-
out an external Director. When all the Organs are
once framed by a fupernatural and divine Prin-
ciple, we do willingly admit of Mechanifm in ma-
ny Functions of the Body: but that the Organs
themfeives fhould be mechanically formed, we con-
ceive it to be impojUble and utterly inexplicable.
And if any Atheift will give a clear and philofophi- ,
cal account of the things that are here touch'd up-
on 3 he may then hear of many more and perhaps
more difficult than thefe, which their unfitnels for a
popular Auditory, and the remaining parrs of my
Subje<51:, that prefs forward to be treated of,, oblige
me now to omit.
But as. the Atheift, when he is put to it to ex-
plain. How any Motion of dead.Matter can beget
Thought and Perception, will endeavour to defend
O 2 his
<
pP-SS"
A Confutation of Atheifm
his bafiBed Impiety with the inftancc of Brutes,
which he calls Thinking Machines: fo will he now
alfo appeal from, the Arbitration of Reafon in the
Cafe of Animal Produdions, to Example and
Matter of Fad. He Will declaim to us about the
admirable Strudure of the Bodies of Infeds 5 that
they have all the Vital Parts, which the largefl: of
Quadrupeds and even Man himfelf can boaft of;
and yet they are the eafie and obvious Produds of
unintelligent Nature, that fpontaneoufly and me-
chanically form them out of putrefied Carcafles
and the warm moifture of the Soil: and (which is
mightily to his purpofe) thefe Infeds, fo begotten
without Parents, have neverthelefs fit Organs of
Generation and Difference of Sex, and can propa-
gate their own kinds, as if themfelves had been be-
gotten fo too: and that if Mother Earth in this her
barrennefs and decrepitnefs of Age can procreate
fuch fwarms of curious Engins^ which not only
themfelves enjoy their portion of Life, but by a
moft wonderful! Inftind impart it to many more,
and continue their Species: might fhe not in the
flower of her Youth, while flie was fucculent and
•
fertil, have produced Horfes and Elephants and e-
veil Manlcind it felf, the largefl and perfedefl Ani-
mals, as eafily as in this parched and fteril conditL
on file can make- a Frog or an Infed I Thus he
thinks,.
from the Origin of Humane Bodies. 117
thinks, he hath made out from Example and Ana-
logy, that at the Beginning of things every Species
of Animals might fpring mechanically out of the
Soil without an Intelligent Creator. And indeed,
there is no one thing in the World, which hath gi,
ven fo much Countenance and Shadow of Poflibi-
lity to the Notion of Atheifm, as this unfortunate
miftake about the atquivocal generation of Infedts:
And as theoldeft Remains of Atheiftical Writinas
are full of this Comparifon j fo it is the main refuge
of thofe, that in this and the laft Age have had the.
Folly and Impudence to appear in fo wretched a
Caufe.
Now to this lafl Subterfuge of the Mechanical,
Atheifts we can occurr feveral ways. And at pre-
fent we affirm. Fir ft, ex ahundantiy That though we
fhoLild allow them the fpontaneous produdtion of
fome minute Animals, yet a like primitive Origina-
tion of Mankind could not thence be concluded..
Becaufe they firft tacitly fuppofe, that there is an.
univerfal decay of Moifture and Fertility in the.
Earth. And they cannot avoid the neceffity of fo-.
doing: For if the Soil be asfruitfull now, as it was.
in the beginning 5 why would it not produce Men,
and the nobler kinds of Beafts in our da.ys too, if.
ever it did fo? So that if that fuppofition beevinc'd
to be erroneous and groundlefs, all the ArgumentSi
diac::-
II8 A Confutation of Atheifm
that they build upon it, will be fubverted at oncc.
Now what more eafily refuted, than that old vulgar
AlTertion of an univerfal Drought and Exficcatiori
of the Earth? As if the Sun could evaporate the
leaft drop of its Moifture, fo chat it fliould never
defcend again, but be attradfed and elevated ouite
out of the Atmofphere ? 'Tisnow a matter agreed
and allowed by all competent Judges, that every
Particle of Matter is endowed with a Principle of
Gravity, whereby it would defcend to the Centre,
if it were not repelled upwards by heavier bodies.
So that the fmalleftCorpufcle of Vapour, if wefup-
pofe it to be exhaled to the top of the Atmofphere,
thence it muft come down again, or at leaft miift:
' there remain incumbent upon others: for there's
either Nothing or nothing heavier above it to pro-
trude it any higher, neither can it fpontaneoufly
mount any more againft the tendency of its nature.
And left fome ignorant Atheift fhould fufped, that
peradventure there may be no fuchTopof the At-
mofpherc 3 but that it may be continued on to the
Sun or to indefinite Space : he muft vouch fafe to be
inftru<51:ed, That the whole weight of any Column
of the Atmofphere, and likewife the Specifick gravi-
ty of its Bafis are certainly known by many Expe-
rimentsj and that by this computation (even ma-
king allowance for its gradually larger Expanfion,
the
/
/
'■I"* ' "PI " * I'lii* I*"" a ammmmttmmmmmmmmmmarnmmmimmiimmmHagttmmtm
from the Origin of Hiimdne Bodies. ii ^
the higher we go,) the very top of any Pillar of Air
is not One hundred Miles diftant from the Surface
of the Earth. So that hence it is manifeft, that the
whole Terracjueoiis Globe with its Atmofphere can-
not naturally have loft the leaft particle of Moifture,
fince the foundation of the World. But ftill they
may infift, That although the whole Globe cannot
be deprived of any of its Moifture, yet the habi-
table Earth may have been perpetually the drier,
feeing it is afliduoufly drained and exhaufted by the
Seas. But to this we reply, That the very contra-
ry is demonftrablej That the longer the World
fhall continue, the moifter the whole Aggregate of
the Land will be. For (to take no notice of the
fupply of its moifture by Rains and Snow and Dews
and Condenfation of Vapours, and perhaps by fub-
terraneous paflages) the tops of Mountains and Hills
will be continually waflied down by the Rains, and
the Chanels of Rivers corroded by the Screams 5
and the Mud that is thereby conveyed into the Sea
will raife its bottom the higher ; and confequcntly
the Declivity of Rivers will be fo much the lefs
and therefore the Continents will be the left drained,
and will gradually increafe in Humidity from the
firft period of their Duration to the final Confum-
mation of all things: if the fucceffive production of"
Plants and Animals,, which are all made up of and
nourifh'd
120 ji Confutation of Atbeifm
nouriili'd by Water, and perhaps never wholly re-
turn to Water again, do not keep things at a poife 5
•or if the Divine Power do not interpofe and change
the fettled coiirfe-and order of Nature.
But let us allow their fuppofitionj That the To-
tal of the dry Land may have been robbed of fome
■of itsMoifture which it had at its firfl: Conftitution:
yet ftill there are fome parts of the Earth fufficiently
foak'd and water'd^ to produce. Men and Ani-
mals now, if ever they did at all. For do not
the ISHkj and the Niger, and the Ganges, and the
'Menam, make yearly Inundations in our days, as
they have formerly done? And are not theCoun-
tries fo overflown rtill fituate between theTropicks
under the dire(5t and moft vigorous Rays of the Sun,
the very place where thefe Mechanical Athcifts lay
the Scene of that great Tranfadtion ? So that if Man-
kind had ever fprung naturally out of the Soil, the
Experiment would fucceed now every year in JEthio-
pia and Slam j where are all the requifite qualificati-
ons that ever have been, for luch a produdion.
h.wd again, if there hath been fuch a gradual dimi-
nation of the Generative Faculty of the Earth, that
it hath dwindled from nobler Animals to punv
Mice and Infe(fl:s 3 why was there not the like decay
in the production of Vegetables ? We fliould have
bfl: by this time the whole Species of Oaks and Ce-
dars
from the Origmof Humane Bodies, 121
dars and the other tall and lofty Sons of the Foreft,
and have found nothing but dwarfifh Shrubs and
creeping Mofs and defpicable MuOiroms. Or if
they deny the prefent fpontaneous produd:ion of
larger Plants, and confine the Earth to as Pigrnie
Births in the Vegetable Kingdom, as they do in the
other; yet furely in fuch a fuppofed univerfai de-
cay of Nature, even Mankind it felf that is now
nouriflhed (though not produced) by the Earth,
mufl: have degenerated in Stature and Strength in
every Generation. And yet we have certain de-
monftration from the JEgyftian Mummies, and
man -Urns and Rings and Meafures and ^Edifices
and many other Antic|uities, that Humane Stature
is not diminiflied at all for the lafl Two Thoufand
years. Now if the Decay has not been conftant
and gradual, there has been no Decay at all 3 or at
leaft no natural one, nor what may be accounted
for by this Mechanical Atheift. I conclude therefore,
That although we fhould allow the fpontaneous pro-
du(5tion of Infects; yet no Argument can be deduced
from thence for a like Origination of Mankind.
But, Seconhly, we affirm, Thatno Infe(5lor Ani-
mal did ever proceed ^equivocally from Putrefadli-
on, unlefs in miraculous Cafes, as in JBgypt by the
Divine Judgments 5 but all are generated from Pa-
rents of their own kind, Male and Female j a Dif-
R covery
!22 AConfictation-of Atheifm
covcry of that great Importance, that perhaps few
Inventions of this Age can pretend to equal Ufeful- .
nefs and Merit; and which alone is fufficient (if the
Vices of Men did not captivate their Reafon.) to ex-
plode and exterminate rank Atheifm out of the
World. For if all Animals be propagated by Gene-
ration from Parents of their own Species, and there
be no inftance in Nature of even a Gnat or a Mite
either now or in former Ages fpontaneoufly pro-
duced : how came there to be fuch Animals in Be-
ing, and whence could they proceed ? There is no
need of much ftudy and deliberation about it : for
either they have exifted eternally by infinite Succefi
See the fions already gone and paft, which is in, its very
SeTmon Notion abfurd and impofliblej or their Origin muft
be afcribed to a fupernatural and Divine Power,
that formed and created'them. Now to prove our
aflertion about the Seminal procludion of all living
Creatures 5 that we-may not repeat the Reafons
which we have offer'd before againft the firft Me-
chanical Formation of Humane Bodies, which are
equally valid againft the fpontaneous Origin of the
minuteft Infetfts 5 we appeal to Obfervation and Ex-
periment, which carry the ftrongeft convi(5i:ion with
them, and make the moft fenfible and lafting im-
preffions. For whereas it hath been the general
Tradition and Belief, that Maggpts and Flies breed
in?
from the Origin of Humane Bodies,
in putrefied Carcafies, and parcicuiarly Bees
from Oxen, and Hornets fromHorfes, andScorpi-
ons from Crabfifh, 'iS'C. all is now found to be Fable Z'o^vd''
and Miftake. That fagacious and learned Natu-
ralift Francifco l^dl made innumerable trials with
the putrid Flefh of all forts of Beaftsand Fowls sndf>fiti7>ud.
Fifhes and Serpents, with corrupted Cheefe and
Herbs and Fruits and even Infcdls themfelves: and
he conftantly found, that all thofe Kinds of Plitre-
fa(5lion did only afford a Nefi: and Aliment for tlie
Eggs and Young of thofe Infe(5Vs that he admit-
ted to come there j but produced no Animal of
themfelves by a fpontaneous Formation. For. when
he fuffer'd thofe things to putrefie in Hermetically
fealed Glaffes, and Veffels clofe cover'd with Paper;
and not only fo, left the Exclufion of the Air might
be fuppofed to hinder the Experiment 3 but inVef-
fels cover'd with fine Lawn, To as to admit the Air
J i
and keep out the Infedts: no living thing was ever
produced there, though he expofed them to the aiSti-
oti of the Sun, in the warm Climate of Florence^ and '
in the kind eft feafon of the year. Even flies crufti'd
and corrupted, when inclofed in fuch Veffels, did
never procreate a new Fly ; though there, if in any
cafe, one would have expedfcd that fuccefs. And
when the Veffels were open, and the' Infedts had
free accefs to the Aliment within them, he diligently
R 1 obierved
124 A Confatation of Atbeifm
obferved, that no other Species were produced,
but of fuch as he favv go in and feed and depofit their
Eggs there: which they would readily do in allPu-
trefadiion j even in a mucilage of bruifed Spiders,
where Worms were foon hatch'd out of fuch Eggs,
and .quickly changed into Flies of the fame kind
with their Parents. And was not that a furprizing
Translormation indeed, if according to the vulgar
opinion thofe dead and corrupted Spiders fpontane-
oully changed into Flies ? And thus far we are obli-
ged to the diligence of from whence we may
conclude. That no dead Flefli nor Herbs nor other
putrefied Bodies, nor any thing that hath not then
actually either a vegetable or animal Life can pro-
duceany Infed:. And if we fhould allow, as he
did, that every Animal and Plant doth naturally
breed and nourifli by its fubftance fome peculiar In-
fed: yet the Atheift could make no advantage of
this Conceflion as to a like Qrigination of Man-
kind. For furely 'tis beyond even an AtheilEs
, Credulity and Impudence, to affirm that the firfl
Men might proceed out of the Galls and Tumors
of Leaves of Trees, as fome Maggots and Flies are
fuppofed to do now ; or might grow upon Trees,
as the ftory goes about Barnacles 5 or perhaps might
be the Lice of lome vafl prodigious Animals,
whofe Species is now extind. But though we fup-
■ pofe
V
from the Origin of Humane Bodies. . 115
pofe him guiky of fuch an extravagant folly, he
will only iliifc the difficulty, and not wholly re-""
move it y for we fhall ftill expedl an account ot the
/pontaneous "Formation of thofe mountainous kind
of Animals and Men-bearing Trees. And as to the
Worms that are bred in the Inteftines and other in- —
*
ward parts of Living Creatures, their production is
not material to our prefent enquiry, tillfome Athcift
do affirm, that his own Anceitors had fuch an Ori»
ginal. I fiy, if we fhould allow this conceffion o^
(?^ed/j'^it w/oiild do no fervice to. our Adverfaries :
but even here alfo they are defeated by. the happy
curiokcy of MalpigJn and others, who obferved and Maipighi-
1 • 1 r 1 ' 1 r" 1 T-» de
^ dilcovered, lhac each ot thole 1 umoiirs and Ex-///, Swam.~
crefcences of Plants, out of which generally ilTues
Fly or a Worm, are at firft made by fuch InfeCts3{'fi;oe^k^"
which wound the tender buds with a. long hollow.
Trunk, and depofit an Egg in the hole with a lliarp
corroding liquor, which caufeth a fwelling in the
leaf, and fo clofeth the orifice: and within.this Tu-
mor the Worm- is hatcht and receives its aliment,
J
till it hath eat its way through.- Neither need we
recurr to an tequivocal production of Vermin in-,
the 'Phthiriafs and in Herod's Dlfeafe, who^vvas
eaten of, worms^ or maggots. Thole Aa.ii.s;^
horrible diftempers are always accompanied with
putrefying ulcers; and it hath been obferved by
- the. '
1
r
^ W——^1- JIM ■ ■!■■ — ■■!■ »■ ifi I ■ ■ I ■■ „mm,. i ■ - « ■ ■ ■■ %^mm i — iiw i i.^A iw- m ^ • m » mi., m m 'IH —
116 A Confutation of Atbeijni
^ II I'll ^1» H »■ »ll ■ 'ii^ IW^ IBJI 'n^r •''fcr'Ti^'- liiMTg-^n
Continuat, the moft ^ccurSLte Leipenhoecky that Lice and Flies,
101."' which have a moft vvonderfull inflind and acute-
nefs of fenfe to find out convenient places for die
hatching and noiirill^^at of their young, do migh-
tily endeavour to "biy their Eggs upon Sores 5 and
that One will lay above a hunclr^ji i^iay
~ naturally increafe to feme hundreds* of thoulands ifi
a quarter of a year: which gives st full and* fatisfa-
6tory account of the ^hmiomena of thole Difeafes.
And whereas it is faid, Exod. 16. V. 2 0. That fome
" of the Ifraelites left of the Manna until the morningy
and it bred worms and Jiank', which an'Atheifl: may
make an obje(5tion, as either againfi: Us, or againfl
the truth of the Scriptures: I underftand it no other-
wife, than that the Manna was fly blown. It was
then the Month of OHober, which in that Southern
Climate, after the preceding Autumnal Rains, doth
afford a favourable feafon and copious nutriment for
infinite fwarms of Infed:s. Neither do I afcribe it
to a miraculous power, that fome of the Manna
fliould breed worms, but that all the reft fhould be
preferved found and untainted. And if any one
fliall rigidly urge from that paffage the literal ex-
preffion of breeding^; he muft allow Mofes to fpeak
• in the language of the V ulgar in common affairs of
life. We do now generally believe the Copernican
Syftem J yet I fuppofe upon ordinary occafions we
fhall
from the Origin, of Humane Bodies. 12 7
fiull ftiil Life the popular terms of Sun rife and Sun-
fet, and not introduce a new pedantick deicription
of them from the motion of the Earth. And then
as to the vulgar opinion, That Frogs are made in
the Clouds and brought down by the Rains, it
may be thus eafily refuted: for at that very inftant,
when they are fuppofed to defcend, you may find
by difiedfion not only their Stomachs full of meat,,
but their Inteftines full of excrement: fo that they
had lurked before in the day-time in holes and
bufhes and grafs, and were then invited abroad by
the freflinefs of a Shower. And by this time we
may underftand, what credit and authority thofe
old Stories ought to have about monflroiis produdti-
ons in after the inundation of the of
Mice and Frogs and Serpents, half fleOi and half
mud ; nay of the Le<?s, and Arms, and other Limbs
' J ' s,) ' '
of Men, ifr quicquid Grdcta menddx; altogether as
true, as what is ferioufly related by Hthmnt, That,Heimont
foul Linen, ftopt in a vefifel that hath Wheat in it, mm uT.
will in 21 days time turn the Wheat into Miceiigy^^"
which one may guefs to have been the philofophy
and information of fome Houfewife, who had not
fo carefully cover'd her Wheat, but that the Mice
could come at it, and were there taken nappingj
jufi: when they had made an end of their cheer.
Corn is fo innocent from .this calumny of breeding
128 A Confutation of Atbeifni
of Mice ; that it doth not produce the very Wee-
vils that live in it and confume it: the whole courfe
of whofe generation and periodical changes hath
been curioufly obferved and defcribed by the inge-
nious Lewenboek' And moreover, that we may
deprive the Atheift of all hopes and pretenfions of
Argument from this baffled opinion of aequivocal
Infedls, we will acquaint him from the mod: aecu-
rate obfervations of Swammerdam, That even the
luppofed change of Worms into Flies is no real'
tranfmutation j but that mod: of thofe Members,
^vhich at lad become vifible to the Eye, are exident
at the beginning, artificially complicated together
and covered with Membranes and Tunicles, which
"are afterwards dript off and laid afide: and all the
red of that procefs is no more furprizing, than the
eruption of Horns iti. fome Brutes, or of Teeth
and Beard in Men at certain periods of age. And
as we have edablifli'd our affertion of the feminal
;produ<dion of all kinds of Animals 5 fo likewife
we affirm, That the meaned Plant cannot be rais'd
without feed by any formative power redding in
the Soil. To. which affertion we are encourag'd,
Firftj from the known Seeds of ail Vegetables, one
or two only excepted, that are left to future difco-
very: which Seeds by the help of Microfcopes are
all found to be real and perfedt Plants, with Leaves
■ ^ and
o
from the Origin of Humane hodies.
and Trunk curioufly folded up and enclofed in the
CoYtix: nay one fingle grain of Wheat or Barly
or Rye, lliall contain four or five diftiri<5l Plants
under one common Tunicle: a very convincing
argument of the Providence and Goodnefs of God j
that thofe Vegetables that were appointed to be the
chief fuftenance of Mankind . Ihould have that
y
multiplied fcecundity above any others: and /e-
condly^ by that famous experiment of Malftghi, who
a long time enclofed a ciuantity of Earth in a velfel,
fecured by a fine cloth from the fmall imperceptible
feeds of Plants that are blown about with the winds;
and had this fuccels of his Curiofity, to be the firft
happy difcoverer of this noble and important
Truth, That no ipecies of Plants can be produc'd
out of Earth without a praeexiftent feed ; and con-
fequently they were all created and raifed at the be-
ginning of things by the Almighty Gardener, God
bleffed for ever. And Lajilyj as to thofe various
, and elegant Shells, that are dug up in Continents
and embodied in Stones and Rocks at a vaft di-
ftance from any Sea; which this Atheift may pof-
fibly allege for an inftance of a Plaftick faculty of
Nature; "tis now generally agreed by the moll di-
ligent Inquirers about them, That they are no
fportfull produ(5lions of the Soil, as was formerly
believed, but that all did once belong to real and
S living
✓
A Confutation of Atheifm
living Fillies; fince each of them exa6tly refembles
feme Shell of the Seas, both in its outward linea-
ments, and inward texture, and fpecifick gravity,
and all other properties: whicH therefore are fo far
from being fubfervient to Atheifts in their audaci-
oils attempts againfl: God and Religion, that they
rather afford an experimental confirmation of the
ilniverfal Deluge.
And thus we have competently fliewn, that every
Species of Living Creatures, every fmall Infed:,,
and even the Herbs of the Field give a calling vote
againfl Atheifm, and declare the necefSty of a fu-
pernatural Formation. If the Earth in its firft con-
flitution had been left to it felf, what horrid defor-
mity and defolation had for ever overfpread its.
face ? not one living Inhabitant would be found on
all its fpacious furface 5 not fo much- as a Worm
in the Bowels of it, nor one fingle Fifh in the
vafl Bofom of the Sea 5 not a Mantle of Grafs or
Mofs, to cover and conceal the nakednefs of Na-
tiire. An eternal Sterility mufl have poffeffed the
World, where all things had been fixed and
faflen^'d everlaflingly with theAdamantin chains of
Specifick Gravity; if the Almighty had not fpoken
and faid. Let the Earth bring forth Grafs, the Herb
yielding Seed, and the Fruit-tree yielding Fruit after its
'kind; and it was fo. 'Twas God, that then crea-
ted
from the Origin of Hmane Bodies.
/
ted the firft feminal forms of all Animals and Vege-
tables, that commanded the Waters to bring forth ahun-
dantlyj and the Earth to produce Living Creatures after
their kind j that made Mun in his own Image after his
own UKenefs: that by the efficacy of his firft Blefling
made him he fruitfull and multiply and replenifh the
Earth 5 by whofe alone power and confervation we
all live and moVe and haVe our 'Being.
May the fame moft Glorious God of his infinite
mercy grant, that as we haVe fought the Lordj
and felt after him, and found him in thefe works
of his Creation: fo now that we haVe known
God, we may glorify him as God both now, and-
for evermore. Jmtn.
O F
FROM THE
StraUare and Origin o f Humane Bodies,
The Third and Laft PART
The Fifth S E R M O N preachedy. \6^i.
Adhs XVII. 27.
That they {houlct feeJ^ the Lord, if haply they
might feel after him^ and find him 5 though he
be not far from every one of us: for in him vpe
Live^ and Move^ and have buir Being.
N my former Difcourfes I have endeavoured
to prove, that Humane Race was neither
f 1) from Everlafting without beginning 5
nor C i) owes its beginning to the Influence
of Heavenly Bodies; nor ( 3 ^ to what they call
Nature,
A Confutation of Atheifm, &c. 13 3
Nature, that is, the neceHary and mechanical moti-
ons of dead fenfelefs Matter. I proceed now to
examin the fourth and iafl: Plea of the Enemies to
Religion and their own Souls, That Mankind came
accidentally into the World, and hath its Life and
Motion and Being by mere Qhma and Fortune.
We need not much wonder^ that this laft Opi-
nion fhould obtain almofl: univerfally among the
Atheifts of thefe times. For whereas the Other
require fome fmall ftock of Philofophy to under-
ftand or maintain them : This Account is fo eafie
and compendious, that it needs none at all j and
confequently is the more proper and agreeable to>
the great Induftry and Capacity of the moft nume-
rous Party of them. For what more eafie. to, fay,
than that all the Bodies of the firft Animals and
Plants were fliuffied into their feveral Forms and
Stru(5lures fortuitoujly^ that is, thefe Atheifts know
not how, nor will trouble themfelves to.endeavour
to know? For that is the meaning of Chance5
and yet this is all, that they fay,, or can fay to the
-great Matter in queftion. And indeed this little is
enough in all reafon ; and could they impofeon the
reft of Mankind, as eafily as delude themfelves, with
a notion, That Chance can effed: a thins; it
would be the moft expedite and efiedual means to >
make their Caufe vidorious over.Vertue and Reli-
(
K.
giori. For if you once allow thetn fuch an ac-
ceptation of Chance, you have precluded your felf
(they think) from any more reafoning and objeaing
aeainft them. The Mechanical Atheift, though
you grant him his Laws of Mechanifm, is never-
thelefs inextricably puzzled and baffled with the firft
Formation of Animals: for he muft undertake to
dcterrninc the v2,rioiis Motions 2,nd Figures ^nd
Pofitions Combinstions of his Atoms ^ ^nd to
demonftrs^tCj th3.t fuch ^ c|U3.ntity of Motion im-
prefled upon Particles fo fliaped and fituated, will
neceflarily range and difpofe them into the Form
^nd Fr2,me of 3,n Org2»nic3,l Body. 2.n attempt ^s
difficult ^nd unpromifing of fuccefsj ^s if he him-
felf fhould make the Effay to produce forne new
Kinds of Animals out of fuch fenfelefs Materials, or
to rebuild the moving and living Fabrick out of its
duff: in the grave. But the Atheift, that we are
now to de^l with^ if you do but concede to hlm^
that Fortune may be an Agent; prefumes himfelf
fafe and invulnerable, fecure above the reach of any
further difputes. For if you proceed to ask quefti-
ons, and bid him affign the proper Caufes and de-
terminate K^snner of th2.t fortuitous Forms-tioHj
you thereby deny him whs-t you granted before^
and take away the very Hypothecs and the Nature
of Chance; which fuppofeth that no certain Caufe
or
from the Origin of Humane Bodies. 135
or Manner of ic can poflibly be aiTigned. And as
the ftupidity of fome Libertrnes, that demand a
fight of a Spirit or Humane Soul to convince them
of its exiftence, hath been frequently and deferved-
ly expofed j becaufe whatfoever may be the objedl
of our Sight, muft not be a Soul or Spirit, but an
opake Body : lb this Atheifl: would tax us of the
like Nonfenfe and Gontradidlion: if after he hath
^ 0
named to us Fortune or Chance, we fhould expedl
from him any particular and diftin(5t account of the
Origin of Mankind. Becaufe it is the very efifence
and, notion of bis Chance,- to be wholly iinaccoun^
table: and if an account could be given of k; it
would then no longer be Chance but Mechanifm,.
or a neceflary produ(fl:ion of certain EfFedis from^
certain Caiifes according to the Univerfal Laws of
Motiom Thus we are to know, that if once we ad-
mit of Fortune in the Formation of Mankind ; there
is no further enquiry to be made, no more Difficul-
ties to be folved, and no Account to be demanded..
And -who then can admire, if the inviting eafinefs
and compendioufnefs of this AfTertion fhould fo
dazle che Eves of our Atheift, that he overlooks thofe
grofs Abfurdkies, that are fo conrpicuous in it ?:
For firfl, if this Atheift would have his
Chance or Fortune to be a real and fubftantial A-
gent; as the Vulgar feem to have commonly ap- -
A Confutation of Atheifm
•prehended, iome making it a Divinity, others they
do not conceive what: he is doubly more ftupid
and more fupinely ignorant than thofe Vulgar; in
that he aflumes fuch a notion of Fortune, as befides
its being erroneous, is inconfiftent with his Atheifm.
For fince according to the Atheifts, the whole Uni-
verfe is Corpus O' inanCy 'Body and nothing el/e: this
Chance, if it do really and phylically eflfed: any
thing, muft it felf be Body alfo. And what a nu-
merous train of Abfurdities do attend fuch an af
fertion? too vifible and obvious to deferve to be
here infilled on. For indeed it is no leis than flat
contradiction to it felf. For if this Chance be fup-
pofed to be a Body; it muft then be a part of the
commonMafsof Matter: and confequently be fub-
jeCt to the univerfal and neceflary Laws of Motion:
and therefore it cannot be^ Chance, but true Me-
chanifm and Kature.
(2) But fecondly, if he forbear to call Chance
a real Agent,«and is content to have it only a Re-
fult or Event; fince all Matter or fome portion of
it may be naturally exempt from thefe fuppofed
Mechanical Laws, and be endowed with a power
of fpontaneous or fortuitous Motion; which power,
when it is exerted, muft produce an ElfeCl proper-
ly Cafual, and therefore might conftitute the ifirft
Animate Bodies accidentally, againft the fuppofed
natural
^ from the Origin of Humane Bodies. 137
-
natural tendency of the Particles of thofe Bodies:
even this fecond Affertion is contrary to common
Senfe, as welf as common Obfervation. For how
can he conceive, that any parcel of dead Matter
can fpontaneonfly divert and decline it felf from the
line of its motion without a new impulfe from ex-
ternal Bodies ? If it can intrinfically ftir it felf, and
either commence its Motion or alter its courfe 5 it
mull: have a principle of felf-activity, which is Life
and Senle. But Senfe I have proved formerly to serm.
be incompatible with mere Bodies, even thofe of
the moft compound and elaborate textures; much
more with fingle Atoms or folid Particles of Mat-
ter, that having no inteftine motion of Parts are de-
ftitute of the firll foundation and capacity of Life.
And moreover, though thele Particles fliould be
fuppofed to have this internal principle of Senfe, it
would ftill be repugnant to the notion of Chance :
becaufe their Motions would not then be' Cafual,
but Voluntary 5 not by Chance, but Choice and De-
fign. And Jgalriy we appeal to Obiervation, whe-
ther any Bodies have fuch a power of Fortuitous
Motion: we fliould furely have experiment of it in
the efFeds of Nature and Art: No Body would re-
tain the fame conftant and uniform Weight accord-
ing to its Bulk and Subflance 5 but would vary per-
petually, as that fpontaneous power of Motion
T fliould
138 A Confutation of Atheifm
fhould determin its preient tendency. All the va-
rious Machins and Utehfils would now and then
play odd Pranks and Capricio's cjiiite contrary to
their proper Structures and Defigns of the Artificers.
Whereas on the contrary all Bodies are obferved to
have always a certain and determinate Motion ac-
cording to the degrees of their External ImpuKcj
and their inward Principle of Gravitation, and the
Refiftance of the Bodies they occiirr with: which
therefore is without Error exadtly forefeen and com-
puted by fagacious Artifts. And if ever Dead Mat-
ter fhould deviate from this Motion; it could not
; proceed from it felf,. but a fupernaturalAgent'5 and'
ought not to be called a Chance, but a Miracle.. ,
For Chance is but a mere name, and really No-
thing in it felf: a Conception of our own Minds,
and only, a Compendious way of fpeaking, where-
by we would exprefs. That fuch EfFeds, as are
commonly attributed to Chance, were verily pro-
duced by their true and proper Caufes, but without
their defigning to produce them. And in any 1-
vent called Cafual, if you take away the real and
phyfical Caufes, there remains nothing, but a fim-
pie Negation of the Agents intending fuch an Er
vent: which Negation being no real Entity, but
a Conception only of Man's Intelled wholly ex-
crinfecal to the Adion, can have no. title to a fhare
in
from the Origin of Humane Bo die j.
in the produdion. As in that famous Example
(which Plutarch fays^ is the only one, where For-
tune is related to have done a thing artificially)
when a Painter having finifhM the Pidlure of a Horfe,
excepting the loofe Froth about his Mouth and his
Bridle j and after many unfuccefsfull efiays delpair-
ing to do that to his fatisfadtion, in a great rage
threw his Spunge at it, all befmear'd, as it was,
with the Colours; which fortunately hitting upon
the right place, by one bold ftroke of Chance mofl:
exa(5fly fupplied the want of Skill in the Artifl:; even
here it is manifeft, thac.confidering the Qiiantity
and Determination of the Motion, that was im-
preffed by the Painter's hand upon the Spunge, com-
pounded with the fpecifick Gravity of the Spunge,
and refiftance of the Air; the Spunge did mechani-.
cally and unavoidably move in that particular line
of Motion, and fo rteceflarily hit upon that part of
the Pi(5lure; and all the paint, that it left there, was
as certainly placed by true natural Caufes, as any
one flroke of the Pencil in the whole Piece. So
that this ftrange effect of the Spunge was fortuitous
only with refpedt to the Painter, becaufe he did not
defign nor forfee fuch an efFe<51:; but in it felf and
as to its real Caufes it was necelTary and natural.
In a word, the true notion of Fortune (
denoteth no more, than the Ignorance of fuch an
T 2 event
140 A Confutation of Atheifm
event in fome Knowing Agent concerned about it.
So that it owes its very Being to Humane Under-
ftanding, and without relation to that is really No-
thing. How abfurd then and ridiculous is the A-
theift, that would make this Fortune the caufe of
the Formation of Mankind ; whereas manifeftly
there could be no fuch Thing or Notion in the^
World as Fortune, till Humane Nature was adlu-
ally formed ? It was Man that firfl: made Fortune,
and not Fortune that produced Man. For fince
Fortune in its proper acceptation fuppofeth the Ig-
norance of fomething, in a fubjed capable of
Knowledge; if you take away Mankind, fuch a
Notion hath no Exiftence, neither with relation
to Inanimate Bodies that can be confcious of no-
thing, nor to an Omnifcient God, that can be ig-,
nprant of nothing. And fo likewife the adequate
Meaning of Chance (to 'AvnjuAra) (as it is di/Iin-
guiflied from Fortune; in that the latter is under^
flood to befall only Rational Agents, but Chance
to be among Inanimate Bodies) is a bare Negation,
that fignifies no more than this. That any EfFetfl a-
mong fuch Bodies afcrjbed to.Chance, is really pro-
duced by Phyfical Agents, according to the efla-
blifhed Laws of Motion, but without their Confci-
oufnefs of concurring to the Produ(5tion, and with-
out their Intention of fuch an Effed. So that Chance
■r
from the Origin of Humane Bodies. 141
in. its true fcnfe is all one with Nature-y and both
words are ufed promifcuoufly by
fome ancient Writers to exprefs the , -
f~ , . . , n \ K,yM^y»v K) <I.^£S^, futyn
lame thing. And we muit be wary, w n'xv —
1 A r *1 t c 1 AA dictm'u jUTi, ci)a. liX"^
leit we alcribe any real Subliitence or viw, ctAAct 0 (pvcrei
Perfonality to this Nature or Chance:
for it is merely a notional and imaginary thing 5 an •
abftra(51: Univerfal, which is properly Nothing ; ai
Conception of our own making, occalion'd by our
refle<51:ing upon the fettled Courfe of things; deno-
ting only thus much, That all thofe Bodies move
and adl according to their elTential properties and *
qualities without any confcioufnefs or intention of^, ^
fo doing. So that in this genuine acceptation of .
Chance, here is nothing fuppofed, that can fuper-
fede the known Laws of Natural Motion : and thus ;
s
to attribute the Formation of Mankind to Chance,,
is all one with the former Atheiftical Aflertionj that;
afcribes it to Nature or Mechanifra: and conle--
quently it hath received a prolix and fufficient Refm..-
ration in my preceding Difcoiirfe.
(3) But thirdly, 'tis likely that our Athdft mayr
willingly renounce the Dodirine of Chance as a?
thing differing from Nature,. and may allow it to ,
be the fame thing, and that too no real and fub-
ftantial Agent, but only an abftradt intelledtuaL.
Notion : but ftill he hath another Expedient in re^;
^ i •:
142 A Confutation of- Atheifm
ferve, which is a middle and lafe way between the
former rigorous Mechanifm and the extravagancies
of Fortuitous Motion : Viz. 'That at the Beginnina
all things ('tis true) proceded neceilarily and fatal-
ly according to the Mechanical powers and afFed:!-
ons of Matter: but neverthelefs the feveral Kinds of
Animals were not formed at the firfl: trial and ef-
fort without one error or mifcarriagej (as ftrid
Mechanifm would fuppofe3} but there was an im-
menfe Variety of Ferments and Tumors and Ex-
crefcences of the Soil, pregnant and big with Faitus's
of all imaginable fhapes and ftrudures of Body :
Erapei^ Millions of which were utterly uncapable of Life
and Motion, being the MoUy as it were, and the
Abortions of Mother Earth; and many of thofe
that had Life and Powers to preferve their own In-
dividuals, yet wanted the due means of Propaga-
tion, and therefore could not tranfmit their Species
to the following Ages: and that thofe few only,
that we now find in Being, did happen (for he can-
not exprels it but by the Charaders of a Chance)
to have all the parts neceflary not only for their
own Lives, but for the Continuation of their Kinds.
This is the favourite Opinion, among the Atheifts,
iand the moft plaufible of all; by which'they think
they may elude that moft formidable Argument for
the Being of God, from the admirable contrivance
of
from the Origin of Humane Bodies.
of Organical Bodies and the exquifite fitnefs of their
feveral Parts for thofe Ends and Ufes they are put to,
and feem to have been defigned for. For, fay
they, fincc thofe innumerable Inflances of Blunder
and Deformity were quickly removed out of Know-
ledge and Being 3 it is plain that no Animals ought
now to be found, but fuch as have due Organs ne-
ceflary for their own nourifhment and increafe of
their Kinds: fo that this Boafted Ufefulnefs of Parts,
which makes Men attribute their Origination to an
■intelligent and wife Agent, is really no argument
at all; becaufe it follows alfo from the Atheifls Af-
fertion. For fince fome Animals are actually pre-
ferved in Being till now, they mufl needs all of
them have thofe parts that are of life and Neceflity;.
but That at firfl was only a Lucky Hit without
Skill or Defign, and ever fince.is a neceffary condi-
tion of their. Continuation. And fo for inftance,
when they are urged with the admirable Frame and ^
Stru(5lure of the Eyej which confifts of fo great a.;
Variety of Parts^ all excellently adapted to theUfesa
of Vifionthat (to omit Mathematical Confide-
rations with relation to Opticks) hath its many.
Coats and Humours tranfparent and colourlefs, left
it fhould tinge and fophifticate the Light that it lets „
in, by a natural Jaundice 3 that hath its Pupil fo»
conftituted, as to admit of Contraction and Dila-
tation 1
ration according to the differing degrees of Light,
and the Exigencies of feeing 5 that hath Eye lids fo
commodiouOy placed^, to cleanfe the Ball from
Duft, to flied neccflary moifture upon, it through
numerous Glandules, and to be drawn over it like
a Curtain for the convenience of fleep 5 that hath
a thoufand more Beauties in its figure and texture
never ftudied nor admired enough: they will brisk-
ly reply,, that they willingly concede all that can
be faid in the commendation of fo noble a mem-
bet J yet notwithftanding they cannot admit for
Ffai.P4.9. good reafoning , He that formed^the Eye^ [hall not
, he fee^. For it was blind Nature alone or Matter
mechanically moved without confcioufiiefs or di-
redlion, that made this curious Organ of Vifion.
For the fliort of the matter is this: This elegant
.ftruifure of the Eye is no more than is necelfary to
Seeing 3 and this noble faculty of Seeing is no more
than is necelfary to Life-; and confequently is in-
eluded in the very fuppofitions of any Animals li-
•ving and continuing till now 3 though thofe be but
the very few that at the beginning had the good for-
tune to have Eyes, among many millions of Mon-
.Lumt. fters that were deftitute of them, fine imltu cdca re-
vf^ib ^ 'J
pertUj and therefore did fatally perifli foon after
their Birth. And thus when we infiffc on other like
.arguments of Divine Wifdom in the frame of Ani-
mate
from the Origin of Humane Bodies. 14.5
tnate Bodies; as the artificial Polidon of many
Myriads of Valves, all fo fituate as to give a free
pafTage to the Blood and other Humors in their due
Chanels and Courfes, but not permit them to re-
gurgitate and difliirb the great Circulation and Oe-
conoray of Life; as the Spiral, and not Annulary,
Fibres of the Inteftines for the better Exercife of their
Fun(5iions; as the provident furnifli'ng of Tempo-
rary parts for the during the time of geffati-
on, which are afterwards laid afide ; as the ffrange
fagacity of little Infedfs in choofing fit Places for
' the Exclufion of their Eggs, and for the provifion
of proper food, when the young ones are hatchc and
need it; as the ardent or natural AfFedfion in
thofe Animals, whofe ofFfpring cannot at firft pro-
cure their own fuflenance, but muft infallibly perifli,
if not fed by the Parents; as the untaught Inftindts
and ImprefFes upon every fpecies, direding them
without imitation or deliberation to the ready know-
ledge of proper food, to one and the beff way of
their prelervation^and defence, and to the never-
• failing propagation of their own kind : what ever
Confiderations of this nature you propofe to this A-
theift, as indeed fuchlnftances are innumerable, all
evidently fetting forth the Almighty's Wifdom and
Goodnefs to fuch as are able to judge, and will judge
impartially ; he hath this one fubterfuge from then#
V ■ all, ■
* *• ^
A Confutation of Atheifm
all, Thac thele things are raiftaken for tokens of
Skill and Contrivance, though they be but neceflary
Confequences of the prefenc Exigence of thofe Crea-
tures. For he that fuppofeth any Animals to fubfift,
doth by that very fuppofition allow them every
Ivjember and Faculty that are necell&ry to fiib-
Jldence j fuch as are thofe we have jufl: now enume-
rated. And therefore, iinlefs we can prove a priori
and independent of this Ufefulnefs, now that Things
are once fuppofed to have exifted and propagated;
That among almoft infinite Trials and Elfays at
the beginning of things, among millions of mon-
ftrous Shapes and imperfedt Formations, a few fuch
Animals, as now exift, cotdd not po0bly be produ-
ced j thefe After.Confiderations are of very little
moment; becaufe if fuch Animals could in that
way pojfibly be formed, as might live and move and
propagate their Beings 5 all this admired and ap-
plauded Ufefulnefs of their feveral Fabricks is but a
necelfary condition and confequence of their Exi-
ilence and Propagation.
This, is the lafl: pretence and fophiftry of the A-
theifts againft the Propofition in my Text, That
we received our Life and Being from a Divine
Wifdom and Power. And as they cannot juftly
accufe me of any ways concealing or balking their
grand Obje<5tion: fo I believe thefe following Con-
from the Origin of Hmane Bodies. 147
fiderations will give them no reafon to boaft,
That it cannot receive a juft and fatisfa(51:ory An-
fvver.
C1) Firft therefore, we affirm that we can prove
and have done it already by arguments a priori
(which is the challenge of the Acheifts) that thefe A-
nimals, that now exift, could not pojjlbly have been
formed at firft by millions of trials. For fince
they allow by their very Hypothejts (and with-
out ftanding to that Coiirtefie we have proved it
before) that there can be no cafual or fpontaneous
Motion of the Particles of Matter: it will follow
that every fingle Monfter among fo many fuppofed
Myriads muft have been mechanically and necefla- Muita<}ue
r 1 1- 11 r • twrntellus
rily formed according to the known Laws of Moti- etiam Por-
It 1 1 • r f ^ >1 tent a crea-
on, and the temperament and quality or the Matter re^&c.LU"
that it was made of. Which is fufficient to evince,
thatnqfuch Monfters were or could have been form-
ed. For to denominate them even Monfters ,• they
muft have had fome rude kind of Organical Bodies;
fome Stamina of Life, though never fo clumfy j
fome Syftem of Parts compounded of Solids and
Liquids, that executed, though but bunglingly,
their peculiar Motions and Funiftions. But we
have lately fhewn it impoffible for Nature unaffifted
to conftitute fuch Bodies, whofe ftrudture is againft
the Law of Specifick Gravity. So that flie could
11 2 not
A Confutation of Atheifm
not make the lead: endeavour towards the produ-
cing of a Monfler; or of any thing that hath more
Vital and Organical Parts, than we find in a Rock
of Marble or a Fountain of Water. . And aga'trij
though we flioiild not contend with them about
their Mongers and Abortions} yet fince they fup-
pofe even the perfe(5t Animals, that are fbll in be-
ing, to have been formed mechanically among the
red: 5 and only add fome millions of Monfters to
the reckoning} they are liable to all the Difficulties,
in the former Explication, and are expredy refuted
through the whole preceding Sermon: where it is
abundantly fliown, that a Spontaneous Produ<5fion
is againd: the Catholick Laws of Motion, and a-
gaind: Matter of Fad 5 a thing without Example,
not only in Man and the nobler Animals, but in
the Smallefl of Infeds and the Viled: of Weeds:
though the Fertility of the Earth cannot be faid to
have been impaired fince the beginning of the
World.
(2) Secondly, we may obferve that this Eva-
fion of the Atheid: is fitted only to elude fuch Ar-
guments of Divine Wifdom, as are taken from
things NecefTary to the confervation of the Ani-
mal, as the Faculties of Sight and Motion and Nu-
trition, and the like j becaufe fuch Ufefulnefs is in-
deed included in a general Suppofition of the Exi-
ftence
■fci—igi I • I ^ 1 ,
from the Origin of Hmane Bodies. i ±9
fience of that Animal: but it miferably fails him
againft other Reafons from fuch Members and
Powers of the Body, as are not necefifary abfolute-
ly to Living and Propagating, but only much"
conduce to our better Subliftence and happier Com
dition. So, the moft obvious Contemplation of
the frame of our Bodies; as that we all have dou- -
ble Senfories, two Eyes, two Ears, two Noftrils,
is an effectual Confutation of this Atheiftical So-
phifm. For a double Organ of thefe Senfes is not
at all comprehended in the Notion of bare Exi-
ftence; one. of them being fufficienc to have pre^
ferved Life, and kept up the Species; as common
Experience is a witnefs. Nay even the very Nails
of our Fingers are am infallible Token of Defign
and Contrivance: for they are ufeful and conve-
nient to give ftrength and firmnefs to thofe Parts.
in the various Functions they are put toj. and to
defend the numerous Nerves and Tendons that are
under them, which, have a moft exquifite fenfe of
Pain, and without that native Armour would con-.
tinually be expofed to it: and yet who will fay,,
that Nails are abfoluteiy neceflary to Humane Life,,
and are concluded in the Suppofition of Simple Exi-
ftence ? It is manifeft therefore, that there was a
Contrivance and Forefightof the Ufefulnefs of Nails
antecedent to their Formiation. For the old ftale
pretence
r$o A Confutation of Atheifm
Lucret.f^* pretence of the Atheifts., That things were fir ft
made fortiiitouflyj and afterwards their Ufefiilneft
wasobferv'd or difcovef'd, can have no place here ;
urilels 'Nails were either abfolutely requifirc to the
17m "Tid Exiftence of Mankind, or were found only in fome
"'Individuals or .fome Nations of men; and fo might
'be afcribed to neceffity upon one account, or to
Fortune upon the other. But from the AtheilFs
Fuppofition, That among the infinite Diverfity of
the firft terreftrial Productions, there were Animals
of all imaginable ftiapes and ftruCtures of Body,
all of which furvived and multiplied, that by rea-
Ion of their Make and Fabrick could poflibly do fo j
-it neceflfarily follows, that we fhould now have fome
Nations without Nails upon their Fingers j others
with one Eye only, as the Poets defcribe the G-
slopes in Sicily^ and the Arima/pi in Scythia; others
with one Ear, or one Noftril, or indeed without
any Organ of Smelling, becaufe that Senfe is not
neceflary to Man's fubfiftence j others deftitute of
the u(e of Language, fince Mutes alfo may live:
one People would have the Feet of Goats, as
the feigned Satyrs and ^anifci-j another would re-
femble the Head of Jupiter Amnion^ or the horned
Plinius Statues of 'Bacchus: the Sdapodes, and Enotocoetd and-
other monftrous Nations would no longer be Fa-
bles, but real inftances in Nature: and, in a word,
all
"" ——II I II—— ——iiMp»Tii iriTi"
from the Origin of Himane Bodies. 151
all the ridiculous and extravagant fliapes that can
be imagin'd, all the fancies and whimfics of Poets
and Painters and JBgjpttan Idolaters, if fo be they
are confiftent with Life and Propagation, would
be now adlually in Being, if our Atheifts Notion
were true: which therefore may defervedly pafs for
a mere Dream and an Error : till they pleafe to
make new Difcoveries in Terra Incognita, and bring,
along with them fome Savages of all thefe fabulous •
and monftrous Configurations.
( 3) But thirdly, that we may proceed yet fur-
ther with the Atheift, and. convince him, that not
only his Principle is abfurd, but his Confequences
alfo as abfurdly deduoed from it: we will allow
him an uncertain extravagant Chance againft the
natural. Laws of Motion": though nor forgetting
that that notion hath been refuted before, and there-
fore.this Concelfion is wholly ex abundanti. I fay
then, that though there were really fuch a thing as ■
this Chance or Fortune j yet ncverthelefs it would
be extremely abfurd to afcribe the Formation of
Humane Bodies to a Caft of this Chance. For let:
us confider the.very Bodies themfelves. Here are
confefiedly all the marks and characters of Defign •
in their ftruCturej that can be required, though one
fuppofe a Divine Author had made them: here is
ling in the Work it felf, unworthy of fo great"
not
fi
✓
152 ■ A Confutation of Atheifm
.a Mafter: here are no internal arguments from
the Siibjed againfl: the truth of that Suppofition.
Have we then any capacity to judge and diftinguifb,
- what is the effedt of Chance, and what is made bv
Art and Wifdora i When a Medal is dug cut
of the ground, with fome ^oman Emperor's Image
' upon it, and an Infcription that agrees to his Ti-
ties and Hiftory, and an Iraprefs upon the Reverfe
.relating to lome memorable occurrence in his Life ;
can we be lure, that this Medal was really coined
Ly an Artificer, or is but a Produdt of the Soil
from whence it was taken, that might cafually or
naturally receive that texture and figure ; as many
kinds of Foffils are very odly and elegantly fbaped
according to the modification of their conftituent
Saks, or the cavities they were formed in ? " Is it a -
matter of doubt and controverfie, whether the Pil-
lar of Trajan or JntoninHS, the Ruins of Terfepolis,
or the late Temple of Miner'Va were the Defigns and
Works of Architecture; or perhaps might original-
ly cxift fo, or be raifed up in an Earthquake by
fubterraneous Vapour ? Do not we all think our
lelves infallibly certain, that this or that very com-
modiousHoule mull: needs have been built by Hu-
mane Art"; though perhaps a natural Cave in a
Rock may have fomething not much unlike to
Parlors or Chambers? And yet he muft be a mere
Idiot,
from the Origin of Humane ho dies. 153
Idiot, that cannot difcern more Strokes and Cha-
rasters of Workmanfhip in the Structure of an A-
nimal (in an Humane Body efpecially) than in
the mofl: elegant Medal or i£difice in the World.
They will believe the firfl: Parents of Mankind to
have been fortuitoufly formed without Wifdom or
Art: and that for this forry reafon, Becaufe it is
not fimply im^ojfible^ but that they may have been
formed fo. And who candemonftrate (if Chance
be once admitted of^ but tha.t po0ly all the Infcri-
ptions and other remains of Antic^uity may be mere
Liifus and not Works of Humane Artifice?
If this be good reafoning, let us no longer make
any pretences to Judgment or a faculty of dilcern-
ing between things Probable-and Improbable: for,
except flat contradictions, we may upon equal rea-
fons believe all things or nothing at all. And do
the Atheifts thus argue in common matters of Life ?
Would they have Mankind lie idle, and lay afide all
care of Provifions by Agriculture or Comrqerce j
becaufe poflibly the Dillblution of
- I I f I Lucret. 5. DiBis dahit ip^
the World may happen the next mo- fa fidem res Forjitany & gra'vi*
^ T T J ^ 11 ^ ter t err arum mQtibt4s orbis Omnia
merit. I"l3,cl j)tHOCrcltCS »rC2,lly C^irVCQ cojiquajfarl in pawo tempore
Mount Athosy into a Statute of Alexan-
der the Great, and had the memory of the faCt been
obliterated by fome accident ; who could after-
wards have proved it impofiible, but that it might
X cafuallv
154 ^ Confutation of Atheifm
cafually have been formed io? For every Mountain
muft have fome determinate figure, and why then
not a Humane one, as poflibly as another ? And
yet 1 fuppofe none could have ferioufly believ'd foy
upon this bare account of Poflibility. 'Tis an opi-
nion, that generally obtains among Philofophers,
That there is but one Common Matter, which is
diverfified by Accidents, and the fame numericat
quantity of it by variations of Texture may com
ftitute fuceeflively all kinds of Bodies in the World;,
So that 'tis not abfoltitely impoflible ; but that, if
you take any other Matter of equal weight and fub-
fiance with the Body of a Man, you may blend it
fo long, till it be fhuffled into Humane fhape and
an Organical ftrudlure. But who is he fo aban-
don'd to fottifh credulity, as to think, upon that
Principle, That a clod of Earth in a Sack may ever
by eternal fliaking receive the Fabrick of Man's Bo-
dy ? And yet this is very near a-kin, nay it is ex-
adly parallel to the reafoning of Atheifts about,
fortuitous Produ^ion. If mere Poflibility be a good
De In* may be rm upon that account, and ^aUphatus's
Paiaeph. fouudation for Belief} even Luclans True Hiftorv
Tli^t Act/" - - ^
De -
credible in fpite of the Title.
It hath been excellently well urged in this cafe
both by Ancients and Moderns, that to attribute
fuch admirable Stru€lures to blind Fortune or
Chance.
■I-i Ahn
from the Origin of Humane bodies.
*55
(uppofc
Oiance, is no lefs abfurd than t(
if innumerable figures of the XXIV Letters be caft
abroad at random, they might conftitute in due
order the whole j^neis of Virgil or the Annales of Cicero di
Emm. Now the Atheifts may pretend to elude Deorum, i
this Comparifon 5 as if the Cafe was not fairly fta-
ted. For herein we firft make an Idea of a particu-
lar Poem; and then demand, if Chance can pof-
fibly defcribe That; and fo we conceive Man's Bo-
dy thus a<5tually formed, and then affirm that it
exceeds the power of Chance to conftitute a Being
like That: which, they may fay, is to expcdt Imi-
ration from Chance, and not fimple Production.
But at the firft Beginning of things there was no
Copy to be followed, nor any prae-exiftenc Form
of Humane Bodies to be imitated. So that to put
the cafe fairly, we fhould ftrip our minds and fan-
cies from any particular Notion and Idea of a Li-
ving Body or a Poem: and then we fhall under-
ftand, that what Shape and Strudture focver fhould
be at firft cafually formed, fo that it could live and
propagate, might be Man: and whatlbever fliould
refult from the ftrowing of thofe loofc Letters, that \
made any Senie and Meafiires, might be the Poem
we feek for.
To which we reply, Tliat if we fliould allow
them, that there was no prse-exiftent Idea of Hu-
X 2 mane
ii6 A Confutation of Atheifvi
mane Nature, till it was actually formed, (for the
Idea of Man in the Divine Intelled: miift not now
be conlider'd^ -yet becaufe they declare, that great
Multitudes of each Species of Animals
Lucret. ?. O'mc ubi qttxqm fortuitouflv emerge out of the Soil
Uci regio opportuna dabatur Cre^ ^ ^ / D *
fcebant uteri, &e. & ibidem, jn dlftant Coiintries and Climates :
Jnde loci martalia facia creavity - t 1 1 I 1 r 1 • •
Midta TKodis mult is njaria ra- Wuflt CO iild that be leis than Imitati-
t.Q}i3 CQQTta. ^ *11*1 y^1 f
on in blind Chance, to make many
Individuals of one Species fo exadlly dike ? Nay
though they fliould now, to crofs us and evade
the force of the Argument, defert their ancient
Dodlrine, and derive all forts of Animals from
lingle Originals of each kind, which fhould be the
common Parents of all the Race: yet furely even
in this account they muft necellarily allow Two
at lealf, Male and Female, in every Species i which
Chance could neither make fo very nearly alike,
without Copying and Imitation; nor fo ufefully
differing, without Contrivance and Wifdom. So
chat let them take whether they will: If they de-
duce all Animals from fingle pairs of a fortj even
to make the Second of a Pair, is to write after a
Copy; it is, in the former comparifon, by the
caifing of loofe Letters to compofe the praerexiflent
particular Poem of Emms: But if they make nu-
merous Sons and Daughters of Earth among every
Species of Creatures, as all their Authors have fup-
pofed;
from the Origin of Humane hodtes. ^ 157
oofed J this is not only, as was faid before, to be-
jeve a Monky may "once fcribble the LeViathnn of
HobbeSy but may do the fame frequently by an
Habitual kind of Chance.
Let us confider, how next to Impoflible it is
that Chance (if there were fuch a thing ) fliould
in fuch an immenfe Variety of Parts in an Animal
twice hit upon the fame Stru(51;ure, fo as to make a
Male and Female. Let us refume the former in-
0
fiance of the XXIV Letters thrown at random up-
on the ground. 'Tis a Mathematical Dcmonflra-
tion J That thefe XXIV do admit of fo many
Changes in their order, may make fuch a long roll Tuc^uetti
of differently ranged Alphabets, not two of which cap. de^Pro*
are alike; that they could not all be exhaufted,
though a Million millions of writers fhould each
write above a thoufand Alphabets a-day for the
fpace of a Million millions of years. What ffrength-
of Imagination can extend it felf to embrace and'
comprehend fuch a prodigious Diverfity ? And it
is as infallibly certain, that fuppofe any particular
order of the Alphabet be afligned, and the XXIV
Letters be cafl at a venture, fo as to-fall in a Line 5
it is fo many Million of millions odds to one a-
gainfl: any fingle throw, that the a/Iigned Order
win not be cafl. Let us now fuppofe, there be
only a thoufand conflituent Members in the Body
- : ' ' ' ' .11 - I I I III I. I iu
158 - A Confutation of Atheifm
of a Manj (that we may take few enough^ it is
plain that the different Pofition and Situation of
thefe thoufand Parts, would make fo many difFe-
ring Compounds and diftin(5t Species of Animals.
And if only XXIV parts, as before, may be fo
mulcifarioufly placed and ordered, as to make ma-
ny Millions of Millions of differing Rows: in the
fuppofition of a thoufand parts, how immenfe muft
that capacity of variation be ? even beyond all
thought and denomination, to be expreffed only in
mute figures, whofe multiplied Powers are beyond
the narrowncfs of Language, and drown the Ima-
gination in aftonifhment and confufion. Efpecial-
ly if we obferve, that the Variety of the Alphabet
confider'd above, was in mere Longitude only: but
the Thoufand parts of our Bodies may be Diverfi-
Ted by Situation in all the Dimenfions of Solid Bo-
dies: which multiplies all over and over again, and
overwhelms the fancy in a new Abyfs of unfathom-
able Number. Now it is demonftratively certain,
that it is all this odds to one, againft any particular
trial, That no one man could by cafual produdion
be framed like another j (as the Atheifts fuppofe
thoufands to be in feveral regions of the Earth 5) and
I think 'tis rather more odds than lefs, that no ono
female could be added to a Male 3 in as much as
that raoft neceffary Difference of Sex is a higher
token
\
from the Origin of Humane Oodles, 159
token of Divine Wifdom and Skill, above all the
power of Fortuitous Hits, than the very Similitude
of both Sexes in the other parts of the Body. And
again we mufl: confider, that the vaft imparity of this
Odds againft the accidental likenefs of two Cafual
Formations is never leflen'd and diminifh'd by
Trying and Cafting^ 'Tis above a Hundred to
One againft any particular throw, That you do not.
caft any given Set of Faces with four Cubical Dice;
bscaufe there are fo many feveral Combinations of-
the fix Faces of four Dice. Kow after you have
caft all the Hundred trials but one: 'tis ftill as much ;
odds at the laft remaining time, as it was at the firft:
• For blind infenfible Chance cannot grow cunning ,
by many experimentsj neither have the preceding-
Cafts any influence upon thofe that come after. So -
that if this Chance of the Atheifts fhould have ef-
fayed in vain to make a Species for a Million milli-'
ons of Ages, 'tis ftill as many Millions odds againft :
that Formation, as it was at the firft moment in the "
beginning of Things. How incredible is it there-
fore J that it flbould hit upon two
Productions alike, within foOiort du- f 'r-
* ^ ^ fior, habet novitatem Sum?na^
ration of the world, according to the ejf ȣ-.
- A 1 • n 1 ! pndsrn exordia cept,
DoCtrineor our Atheilts? how much
more, that it flhould do fo within the compafs of
a hundred years, and of a fmall traCt of Ground 5 .
Ix> •
1 (5 o A Confutation of Atbeifni
fo that this Male and Female might come together ?
If 3.ny Athcift can be induced to flake his Soul for
a wager, againft fuch an inexhaiiftible difproporti-
on ; let'him never hereafter accufe others of Eafi-
nefs and Credulity.
(4) But fourthly, we will ftill make more
ample Conceflions, and fuppofe with the Atheift,
that his Chance has adually formed all Animals
in their terreftrial Wombs. Let us fee now, how
he will preferve them to Maturity of Birth. What
Climate will he cherifli them in, that they be not
inevitably dekroyed by Moifture or Cold ? Where
is that cTCjuability of Nine Months warmth to be
found ? that unitorm warmth, whicn is lo neceiTa-
ry even in the incubation of Birds, much more in
the time of geftation of Viviparous Animals. J
aipn. know, his Party have placed this great Scene in /b'
B^rigard.
gypt, or fome where between the tvsoTro^icks. Now
not to mention the Cool of the ^^ights^ which 3,-
lone would defcroy the Conceptions; 'tis known that
all thofe Countries have either inceflant Rains eve-
ry ye2,r for whole months together^ or 2.re c^uite l^id
under water by Floods from the higher Grounds j
which would certainly corrupt and putrefy all the
teeming Wombs of the Earth, and extinguifh the
whole brood of Emhryom by untimely Abortions.
f
(5) But
from the Origin of Humane Bodies.
/ ( 5 ) But fifthly, we will ftill be 'more obliging
to this Atheift, and grant him his petition, That
Nature may bring forth the young Infants vitally
into the World. Let us fee now what Suftenancc,
what Nurfes he hath provided for them. If we
confider the prefent Coriftitution of Nature 5 we
muft affirm, that moft Species mufl: have been loft
for want of foftering and feeding. 'Tis a great
miftakc, thaLMan only comes weak and help-
left into the world; whereas 'tis apparent, that ex-
cepting Fifli and Infeiffs (and not all of them nei-
ther) there are very few or no Creatures, that can
provide for themfelves at firft without the alfiftance
of Parents. So that unleft they fuppofe Mother
Earth to be a great Animal, and to have nurtured
up her young Off-fpring with a confcious Tendernefs
and providential Care 5" there is no poffible help
for it, but they muft have been doubly ftarved both
with hunger and cold.
((5) But fixthly, we will be yet more civil to
this Atheift, and forgive him this Difficulty alfo.
Det us fuppofe the firft Animals maintained them-
felves with food, though we cannot tell how. But
then what fecurity hath he made for the Prefervati-
on of Humane Race from the Jaws of ravenou«
Beafts? The Divine Writers have acquainted us,
that God at the beginning gave Mankind Dominion
Y (an
162
A Confutation of Atkifm
(an imprefTed awe and authprity^ oVer 0er)> living
23. thing that moVeth upoi^ the Earth. But in die Athe-
ifts Hypthejls thtXQUtno imaginable means pf De-
fence. Fpr 'tis manifefl, .that fp many Beads of
Prey, Lipns, Tigres, Wplyes, and the like, being,
pf the fame age with Man, and arriving at the top
pf their ftrength in one year or two, muft needs
have worried and devoured thpfe fprlorn Brats of
Qur Atheifts, even before diey were wean'd from.
Lucrst. the Foramina Terr^e, or at leaft in a Chort time after i.
lince all the CarnivoroMs Animals would have mul-
plied exceedingly by feveral Generations, before-
thofe Children that efcaped at firft, could come
to the Age of Puberty. So that Men would always
leflen, and their Enemies always encreafe.
But fome of them will here pretend,, that Epicu-
rm was out in this matter j and that they were not
born mere Infants out of thofe Wombs of the Earth 5
but Men at their full growth, and in the prime of
their ftrength. But I pray what fliould hinder thofe
grown lufty Infants, from breaking fooner thofe
Membranes that involved them 5 as the Shell of the
Egg is broken by the Bird, and the Amnion by the
Foetus? Were the Membranes fo thick and tough,
that the Foetus muft ftay there, till he had teeth to
eat through them, as young Maggots do through
a Gall ? !B«t let us anfwer thefe Fools according to
their
\
frM the'Gfi^h of HamMe Bodies. i6s
r* - «, « ■
ffjeir Folly. Let us grant', tliat-they were bom with
Be'aiSds, and in the full' t'ime of Manhood. They
are riot yet in a better condition: here are ftill ma-
riy Enemies ag'ainfi'few, ncia'ny Swedes agairift One;
and thofe' Enemies fpe'edily multiplying in the fe-
(idnd and third' and much Ibwer generations; where-
as the" Sons of the Firft Men liiuft have a tedious
time of Childhood' aiid' Adblefcehce, before they
can either themfelves aflift their Parents, or ehcou-
•»
rage them with new hopes of Pdfterity. Arid we
muft corifider withall, that* (in the" riotioii of Athe-
ifm) thdfe Savages- were* not then", what civilized
Mankind is now ; but Mutum turpe pe'cusy with-
out Language, without mutual Society, without
Arms of Offence, without Houfes or Fortifications;
an obvious and cxpofed Prey to the ravage of de-
vouring Beafts 5 a mofc forry and miferable Plan-
ration towards the Peopling of a World. ;
And now that I have followed the Atheifcs
through fo many dark mazes of Error and Extra-
vagance: having to my knowledge omitted nothing
on their fide, that looks like a Difficulty 3 nor
propofed any thing in Reply, but what I my felf.
really believe to be a juft and folid Anfwer: I fhall
here clofe up the Apoftle's Argument of the Exi-
ftence of God from the confideration of Humane
Y 1 Nature.
154 ^ Confutation of Atheifm, &c.
^ —- *
Nature. And I appeal to all fober and impartial
Judges of what hath been deliver d j Whether
thofe Noble Faculties of our Souls may be only a
mere Sound and Echo from the clafliing of fenfelefs
Atoms, or rather indubitably muft proceed from a
Spiritual Subfcance of a Heavenly and Divine Ex-
tra<5tion : whether thefe admirable Fabricks of our
Bodies fhall be afcribed to the fatal Motions or for-
tuitous Shufflings of blind Matter, or rather be-
yond controverfie to the Wifdom and Contrivance
of the Almighty Author of all things. Who is man-
'Bi.iB.i9-derfull in Counjel, and Excellent in WorKtng, To
whom,^ eirc.
*
N
\ . ' '
^ \
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I i«5 J
- • <* ' ,
^ - A . "• ^
CONFUTATION
OF
ATH
IiO
S w
FROM THE/
Ormn and Yrame of the World,
PART I.
"The Sixth SERMON preached Otlober 1692.
Adts XIV.
That ye fhould turn from thefe vanities unto the li-
ving God^ who made Heaveii and Earth and the
Sea, and all things that are therein: Who in
limes faji fuferd all Nations to walk, iiTtheir
own waysy Neverthelefs,^ he left not himfelf
without witnefs, in that he did good^ and gave
Its Rain from Heaven^ and fruitfull Seafons, fdr
ling our hearts with. Food and Gladnefs.
LL the Arguments, that can be brought,
or can be demanded, for the Exiffence of
God, may, perhaps not abfurdly, be re.
Juced to three General Heads: The Firft of which
' -11
'r6 6
A ConfIllation of Atheifm
will include all the Proofs from the Vital and Intel-
ligent portions of theUniverfe, the Organical Bodies
of the various Animals, and the Immaterial Souls
of Men. Which Living and Underftanding Sub-
'fiances, as they make incomparably the moll eon-
'fiderable and noble Part of the naturally known and
Tifible Creation \ fo they do the moll clearly and
cogently demonftrate to Philofophical Enquirers the
^necelTary Self-exiftence, and omnipotent Power,
and unfearchable Wifdom, and boundlefs Bene^fi-
cence of their Maker. This firft Topick therefore
was very fitly and divindy made ufe of by our A-
poftle in his Conference with Philofophers and that
•Ghap.T7. inquifitive People of Athens: the latter fpendin? their
time in nothing elfey huf either to tell or he'ar Jonte "Hew
things and the other, in'nothing,* but to call in que-
■flion the moft evident Truths, that were' delivered
and receiv'd of'Old.' And thefe Arguments we have
hitherto purfued in. their utmoff latitudc'and extent.
So that" now we fliall proceed to the Seco7jd Head,
or the Proofs of a Deity from'^the Inanimate part of
the World; fince even Natural Reafon, as well as
pfai.ip.i.Holy Scripture, aflures us, That the Heavetts de-
dare the Glory of Godj and the Firmament fhewerh his '
;|er. si.ij. Handy-work'-) That he made the Earth ly his powerj He
hath ejlahhp^ed the World by his wifdom, a}id hath flretch-
pfai. 148.5 ed out the Hea'Ven by his underpanding-, Tliat He com-
manded
from tbe frame of the World, 1^7
mandcd and th^ were createdhe hath alfo ejlahlifj?ed
them for et^er and e'ver^ He coyereth the Heavens with 147.8.
Clouds J He pre^areth ^in for the Earthy He cYown- 6$. 2,
eth the Year with his Goodnefs.
Thefe Reafons for God's Exiftence, from the
Frame and Syftem of the World, as they are equal-
ly true with the Former, fo they have always been
more popular and plaufible to the illiterate part oF
Mankind 5, infomuch as the Epicureans,
and fome others, have oblerved, that '
aiiuiviAiw vmv.w, Iiaw V/LVAVI T vvi, ttones trdwe cem, Et varia an-
mens contemplating the moft ample femptra •vemr
, - , A ® . r Sc hb. 6. Nam hue ^ui didice-
Arch 01 the Firmament, the mnume- Deos/ecurum agen avum, si
ft 1-1 r 1 r- I inter€amirantur,&c,C\z,
rable multitude or the Stars, there- deNat. Deor.iib. 2. g«,v w
gular Rifing and Setting of the Sun, ^ZdTawt
the periodical and conftant Vicifli-
tildes of Day and Night and Seafons 4 / ^ iV f/AsVeC^
^ 11-1 KCrn' Ofaimj TKXtff iL«>2A»S
or the 1 ear, and the other Atteaions a;nj>ss, re-
rxA ITT ITIJ* 11uie^,uli 3^ VJKTU^
oi Meteors and Heavenly BodieSj was
the principal and almoft only ground ^
and occafion, that the Notion of a God came firft
into the World: making no mention of the former
Proof from the Frame of Humane Nature, That in-
God we Live and MoVe and hayeour 'Being, Which
Argument being fo natural and internal to Man-
kindj doth neverthelefs (I know not how) feem •
more remote and obfcure to the Generality of Men;
who are readier to fetch a Reafon from the immenfe
diftance
N
1^8
Mation of Atheifm
diftance of the ftarry Heavens and the outmoft
Walls of the World, than feek one at home, with-
in thcmlelves, in their own Faculties and Conftitu-
So that hence we may perceive, how pru-
tions.
dencly that was waved, and the Second here infiff-
cd on by Sc. Taul to the rude and limple Sembbar-
barians of Lycaonia: He left not hlmjelf without wit-
nefsy in that he did^oodj and gaVe m ^infrom Hea-
')'en, and fruitfull SeafonSj filing our Hearts with Food
and Gladnefs. Which words we fliall now interpret
in a large and free Acceptation y fo that this Second
Theme may comprehend all the Brute Inanimate
Matter of the Univerfe, as the Former comprized all
vifible Creatures in the World, that have Under-
Handing or Senfe or Vegetable Life. Thefe two
Arguments are the Voices of Nature, the unani-
inous Suffrages of all real Beings and Subftances ere-
ated, that are naturally knowable without Revela-
tion. And if, Laftly, in the Third place, we can
evince the Divine Exiftence from the Adjunds and
Circumftances of Humane Life 5 if we find in all A-
ges, in all civiliz'd Nations, an Univerfal Belief and
Worfiiip of a Divinity j if we find many unque-
ffionable Records of Super-natural and Miraculous
Effedts; if we find many faithfull Relations of Pro-
phccies pundually accomplifhed 5 of Prophecies fo
well atreded, above the fufpicion of Falfhood j fo
remote
from the frame of the Wnld. 169
remote and particular and unlikely-to come to pals,
beyond the polfibility of good Gueffing or the mere
Forehght of Humane Wifdom; if we find a moll
warrantable tradition, that at fundry times and in di-
I'ers manners God /pah unto Mankind by his Trophets^ and
by his Son and his JpoftleSj who have deliver'd to us
in Sacred Writings a clearer Revelafion of his Divine
Nature and Will: if, I fay, this Third Topick from
Humane Tellimony be found agreeable to the Hand-
ing Vote and Attcllation of Nature, What further
proofs can be demanded or defired ? what fuller e-
vidence can our Adverfaries require, fincc all the
ClalTes of known Beings are fummoned to appear?
Would ^they have us bring more WitnelTes, thari
the All of the World ? and will they not Hand to
the grand Verdi(5l and Determination of the Uni-
verfe? They are incurable Infidels, that perfill to
deny a Deity j. when all Creatures in the World, as
well fpiritual as corporeal, all from Humane Race
to the lowed: of Infeifls, from the Cedar of Libanus
to the Mofs upon the Wall, from the vail Globes
of the Sun and Planets, to the fmallell Particles of
Dull, do declare their ablolute dependance upon
the firll Author and Fountain of all Being and Mo-
tion and Life, the only Eternal and Self-exillent
God J with whom inhabit all Majelly and Wifdom
and Goodnefs for ever and ever.
Z But
1 JO A Oonftittition of Atbeifni
■ INrf' ' ■ -i'"--' —.. iM-■■ -ni I ~
But before I 'enrer upon this ATgumenc from the
Origin and Frame the World; it will not fee a-
mils to prefnife fomc particulars that may Ferve for
an illiiftration of the Text, and be a proper Intro-
dii<5tion to the following Difcourfes.
As the Apoflles, 'Barnabas and Baul, were preach-
Ver.s. irrg the Goipel at Lyjlra a City of Ljcaonta in Jjla
the Leis, among the reft of their Auditors there was a
larae'Gripple from his Birth, whom BauhcommmA-
ed with a loud voice. To Jland u^ri^ht oji his fcet-^
and immediately by a miraculous Energy he leap-
ed and. walked. Let us compare the prefent Cir-
cumftances with thofe of my former Text, and ob-
ferve the remarkable difterence in the Apoftle's pro-
cedings. No queftion but there were feveral Crip-
pies at Jthensy fo very large and populous a City ;
and if that could be dubious, I might add, that the
very Climate difpofed the Inhabitants to impotency
Lucret. in the Feet, idithide tentarUur grejfusy oculique in A-
chtsU Finibus-— are the words of Lucretiuswhich
'tis probable he tranfcribed (torn Epicurus a Garget-
tian and Native of Athens, and therefore an unque-
ftionable Evidence in a matter of this nature. Nei-
ther is it likely, that all the Athenian Cripples Ihould
ver. 17. efcape the fight of , St. Baul; fince he difputed there
in the Market daily, with them that met him. How
comes it to pafs then, .that we do not hear of a like
Miracle.
from the Frame of the World. f "j t
Miracle in that City. whicti one would think might
have, greatly conduced to the Apoftle's defigo, and
have converted, or at leaft conCuced and put to
Icnce, the Epicureans and Stoics ? But it is not diffi-
cult to give an account of thisfeeming Difparity j if
we attend to the Qualifications of the Lame perfon
at Lyfira: whom Taul ftedfaftly beholding, and per-
ceiVing that he had FAITH to be healed-, Jaid with a Ver. $».
loud Voice, Stand upright on thy. Feet. This is the ne-
ceflfary Condition, that was always retjuired by our
Saviour and his Apoftles. Jnd JeJus faid unto the mke is.
the blind man, ^ceiVe thy fght, thy FAITH hath fa.-
Vedtheej and to the Woman that had the Ifllie of
Blood, Daughter, he of good comfor, thy FAVTHhath 8.48.
made thee whole, go in peace. 'Twas want of FAITH
in our Saviour s Countrymen, which hinder'd him
from fhedding among them the falutary Emanati-
ons of his Divine Vertue: Jnd he did not many mighty Matt. 13
works there, becaufe of their Unbelief, There were
many difeafed perlbns in his own Country, but ve-
ry few that were rightly dilpofed for a fupernatural
Cure. Sc. Mark hath a very obfervable Expre/fion
upon the fame occafion: Jnd he COULD do no migh- Mark6.
ty work there, faVe that he laid his hands upon a few ftek
j^olKy 4udh6cthd SK HATNATO i^/juctv SiJ-
vafMV TTViYitntu We read in St. Luke 5 . 17. Jnd the
TOWE^^ {^vccijui) of the Lord was prejent to heal them.
Z 2 And,
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I 71
A Confutation of Atheifm
Vanlni Di-
flit p« 439*
And, chap. v. 19. And the whole jnultitude fought
to touch him: for there went Virtue (fvvzfjuc} out of
him J and healed them all. Now fince hlvafjug and
h'^vrcL-m are words of the fame Root and Significatr-
on; fliall we fo interpret the Evmgelijl^ as if our
Saviour had not 'Power to work Miracles among
his unbelieving Countrymen ? This is the palTage,
which that impious and impure Atheift Lucilio Va-
nino fingled'out for his Text, in his pretended and
mock Apology for the Chriftian Religion j wick-
edly infinuating, as if the Prodigies of Chrift were
mere Impoftures and adted by Confederacy: and
therefore where the Spe<5tators were incredulous,
and confecjuently watchfull and fufpicious, and
not eafily impofed on, he COULD do no migh-
cy Work there ; there his Arm was fliortened, and
his Power and Virtue too feeble for fuch fuperna-
tural Elfedis. But the grois Abfurdity of this fug-
geftion is no lels conlpicuous, than the villainous
Blafphemy of it. For can it be credible to any
rational perfon, that Sc. Mark could have that
meaning ? that he fliould tax his Lord and Savi-
our, whom he knew to be God Almighty, with De^
ficiency of power ? He could do no mighty Works;
that is, he would do none, becaufe of their Unbe^
lief. There's a frequent change of thofe words in
all Languages of the World. And we may appeal
with.
with St. Chryfoflom to the comiTion , ^ ,
n C c- \ I C^T'^ad Jocum, Taw
Giiltom ot Speechj whatever Coun- ii»
try we live in. This therefore is the
genuine Sence of that expreflion j
Chrift would not heal their infirmities,'
becaufe of the hardnefsand flownefs of their HeartSj
in that they believed him nor. And I think there is-
not one inftance in all the Hiftory of the New Te-
flament of a Miracle done for any ones fake, that
did not believe Jefus to be a good perfon, and font
from God ; and had not a dilpofition of Heart fit
to receive his Doctrine. For to believe he was the\s^^ jghn,
Meffias and Son of God,- wass not then• abfolutely '
neceiTary, nor rigidly exadtedj the moft Signal of 14-
the Prophecies being not yet fulfilled by him till
his Pafiion and Refurreclion. - But, as I faid, to*
obtain a Miracle from him, it was neceffary to be-
lieve him a good perfon and font from God. HeroS
therefore hoped in vain fo ha^e feen fome Miracle donehy-Lvk.zys.
him: And wh^n the Sharifees fought of himaJignfromMitks.iz...
MeaVerij temptbig him j they received this difappoint-
ing Anfwer, Verily 1 fay unto you^ Tl^ere Jhall-710 Sim
he fiVen to thisgeneratmu And we may obfefve in
the Gofpels, That where the Perfons themfelves
were incapabfe of adual Faith j yet the Friends Matt. 17.
and Relations of thofo Dead that were raffed again
\' f *1 1 * 4"
to life, of thofo Lunaticks and Demoniaeks that
were
"" ' * ' ' <0- I
A Confiitation of Atbeifm
were reftored to their right minds, were fuch as
fught aftey hwi md belkyed on him. And as to the
healing of Makhus's Ear, it was a peculiar and ex-
traordinary Cafe: For though the perfon was whol-
ly unworthy of fo gracious a Cure; yet in the ac-
count of the meek Lamb of God it was a kind of
Injury done to him by the fervidnefs of St. ^eter,
who knew not yet what Spirit he was of, and that-
his Mafler s Kingdom was not of this World. But
befides this obvious meaning of the Words of the
Evangelifl, there may perhaps be a fublimer Senfe
couched under the Expreffion. For in the Divine
Kature Will and Can are frequently the felf-fame
thing J and Freedom and Neceffity, that are oppo-
&es here below, do in Heaven above mofl amicably
agree and joyn hands together. And this is not a
Reftraint, or Impotcncy 5 but the Royal Preroga-
tive of the moft abfolute King of Kings j that he
mils to do nothing but what he can j and that he can
do nothing which is repugnant to his divine Wifdom
and efTential Goodnefs. God cannot do what is un-
juft, nor fay what is untrue, nor promife with a
mind to deceive. Our Saviour therefore could do
no mighty Work in a Country of Unbelievers j be-
caufe it was not fit and reafonable. And fo we may
fay of our Apoftle, who was adled by the Spirit of
•God 5 that he could do no Miracle at Athens^ and
that
from the Vrame of the World, 17 5
that becaufe of th^k Unbelief. There is a vejy fad
and melancholy Account of the fuccefs of his ftay
there. Howheit CE^TAVN. Men •claV'C unto him and t/c^<
helieVedi A more diminutiveex:preirion, than ifahey
had been called a few. And we do not find, that
he ever vifited this 'City again, as he did feveral
others, where there were a -competent number of
Difciples. And indeed if w.e con fider" the Genius
and Condition of the Athenians at- that -time, TIow
vitioLis and corrupt they wore;, how conceked of
their own Wit and Science and Polkenefs, as if They
had invented Corn and Oil and di-
ftributed them to the World; and J'ddenffhfundlZZniflX-
■had fiift taught Civility, and Learn-
ing, and Religion,, and Laws to the
reft of Mankind; how they were puf
fed up with the fulfome Flatteries of their Philofo-
phers and Sophifts and Poets of the Stage: we can-
not much wonder, that they (hoiild fo little regard-
an unknown Stranger, that preached unto them 4^2.
unknown God.-
I am aware of an Obje<51:lon, that-for ought we
can now affirm, St. 'Paul might have done feveral
Miracles at Athens, though they be not related by
St. Luke. I confefs I am far from aflerting. That :
all the Miracles of our Saviour are recorded iin, the SMjohn
Gofpels, or of his Apoftles in the,.A(5ls. But ne-
verthelefs..
1^6 ACojifutatwi of Atheifm
verthelefs, in the prefent Circumftances, 1 chink
we may conje<5ture, That if any Prodigy and Won-
der had been performed by our Apoftle among
thofe curious and pragmatical Athmims 5 it would *
have had fuch aconfequence, as might have defer-
ved fome place in Sacred Hiftory, as well as this
iver.ii. before us at Lyftrw. where when the people faw what
IPaul had donCy they lift up their 'Voices, faying in the
fpeech of Lycaonia, "The Gods are come down to us in the
dikenefs of men: and the Priefts came with Oxen and
Garlands, and would have facrificed to them, as
to Jupiter and Mercurius. That this was a common
, Opinion among the Gentiles, that the Gods fome-
times affumed Humane fliape, and converfed upon
Earth as Strangers and Travellers, muft needs be
well known to any one, that ever looks into the
ancient Poets. Even the Vagabond Life of Jpol-
hnius Tyanenfis fhall be called by a bigotted Sophiff,
iEunapm, 'fhSr.fAx ig OeS, a Peregrination of a God a-
mongMen. And when the fay,
dv^^dTTtig, Gods in the Shape of Men, they mean not,
that the Gods had other Figure than Humane even
in Heaven it fejf (for chat was the receiv'd Dodtrine,
of moft of the Vulgar Heathen, and of fome Sc^s
of Philofophers too,) but that They, who in their
own Nature were of a more augufl: Stature and
glorious Vifage, had now contradled and debafed
them-
from the Vrame of the World. 171
themfelves into tlie narrower Dimenfions and mea-
ner Afpedls of mortal Men. Now when the Apo-
(lies heard -of this intended Sacrifice, they rent their Ver. 14.
cloaths and ran in among the peoplcj crying outy See. Sc.
Chryfojlomu^QCi this place hatha very odd Expofiti-
on. He enquires why Taul and Barnabas do now
at laft reprove the People, when the Prieft and Vi-
(5i:ims were even at the Gates; and not prefencly,
when they lift up their Voice, and called them
Gods: for which he aflisns this rea- . ., « ^ ,
I I r I r \ *Akk isic obTo
ion, 1 hat becaule they IpoKe rov, t? jS
.IT ' 1 A ni thd TSTO iAy eivrolf
m the Lycaoman JonguCy the Apolties '4M)j>y, Ww-
did not then underftand them ; but ctp-
now they perceived their meaning by
the Oxen and the Garlands. Indeed it is very pro-
bable, that the Lycaonian Language was very diflfe-
rent from the Greek-, as we may gather from
rus and Strabo that cites him, who make almoft all iib. 14.
the Inland Nations of Jjta }dinor to be 'Barbarians 5
and from Stephanas By:^a?itiusy who acquaints us, voce
that a Juniper-tree, was called in '
the Speech of the Lycaonians, dv 7^'
But notwichftanding we can by no means allow,
that the great Apoftle of the Gentiles fhould be igno-
rant of that Language ; He that fo folemnly affirms
ol himlelf, I thank my God, I Jpeak with Tongues ' Cor. 14.
more than you all. And at the fir ft Effufion of his
A a heavenly
178 A Confutation of-Atheifm
' I i ■ ■ ii ■ ..i i ■ in ■ , ■ , , „ , i, , , , rm
Afts 5. heavenly Gifc, the dwellers in Cappadocia, in Tontus and.
JjJa, ^hrygia and 'Tamphylia (lome of them near
Neighbours to the^ Lycaonians) heard the Jpojiles
[peak in their federal Tongues the wonderfull Works of.
God. And how could thefe two Apoftles have
Vsr. 7. preached the Gofpei to the Lyftrians^ if they did not
life the common Language of the Country ? And
Ver, ij. to what purpofe did they c/y ottf and fpeak to them,
if the Hearers could not apprehend ? or how could
y«-'s- they by thofe Sayings reftrain the Teople from facri-
ficing J if what they faid was not intelligible ? But
it will be asked, why then were the Apoftles fo flow
and backward in reclaiming them ? and what can
be anfwer'd to the Query of Sc. Chryfojlom ? When I
confider the circumftances and nature of this affair,
I am perfuaded they did not hear that difcourfe of
' '■ "the people. For I can hardly conceive, that Men
• under fuch apprehenfions as iheLyflrians then were,
in the dread Prefence and under the very Nod of the
almighty Jupiter, not an Idol of Wood or Stone,,
but the real and very God fas the Athenians made
Complement to Demetrius Doliorcetes) fhould
exclaim in his fight and hearing: this, I fay, feems
^hensus, j^Qt probable nor natural 5 nor is it affirm'd in the
"hAovf Xcxc: but they niight buzz "and whifper it one to
y another^ and filendy withdrawing from the prefence
ItlZ'." of the Apoftles, they then, lift up their "Voices and
noiled
from the Vrafne of the World. , 179
^ ' ■ ■ _ _ I
noifed ic about the City. So that 'Paul and Parna-
has were but juft then inform'd of their idolatrous
defign, when they rent their Cloaths, and ran in a-
mong them, and expoftulated with them; Sirs^ why Ver. 15.
do ye thefe things ? tve alfo are men of like pafions with
you- oLmo7m^&i<;v!j2v^ Mortal men like your (elves,"
V*/l Jl'J* ! * T '"XT JtiwusJlmi"
as It IS judicioLilly render d m the ancient Latin Ver- us-vohu
fion, otherwife the Jntithefts is not fo plain: For the sTnin
Heathen Theology made even the Gods themfelves
fubjedl to humane paflions and appetites, to Anger, ™eJkoai*n
Sorrow, Luft, Hunger, Wounds, Lamenefs, Cr. Wn-
and exempted them from nothing but Death and
Old Age : and we preach tmto you, that ye fhould turn A'
from thefe y>anhies (i.e. Idolsj tmto the LiVmg God, dlulal©-
which made Hearten and Earth and the Sea, and all things
that are therein : who in times pafl fufferedall tZations
to walk in their own ways: ndvlct rd not all TSlati-
ons, but all the Heathen (the Vv ord HEATHEN
comes from all the Gentiles, diftingiiiflied from see Aas4.
the Jewsj as the fame words are tranflated 1{om. i y. 1 \ .Vd. 17!
and 2 Tm. 4. 17. and ought .to have been fo, Py)m.
1. 5. and 16. i6. but much more in our Text,
which according to the prefent Verfion feems to car-
ry a very obfcure, if not erroneous meaning ; but
by a true interpretation is very ealie and intelligible;
That hitherto God had (ufFer'd all the Gentiles to
walk in their own ways; and excepting the Jews
^ A a 2 only.
18o A Confatation of Atbeifm
only,, whom he chofe for his own people, and pjCr
fcribed them: a Law, he permitted the reft of Man-
kind to walk by the mere light of Nature without
the affiftance of Revelation : but that now in the
fulneis of time, he had even to the Gentiles alfo Jent
JalVatioUj and o^ened/the. dooy. of faith j and granted rcr
pentance unto life. So that theie words of our Apo.
ftle are exactly co-incident with that remarkable
Aas.17, paflage in. his difcourfe, to the Athenians: And the.
(paft) times of this ignomme. (oh the Gentile World);
mnked at- (or ^ overlooked:) hut. now. corn^
mandeth all men eVery/where to repeat,. And ne'Verr
thelefsy fays our Text, even in that gloomy ftate
of Heathenifm, he left not hirnfelf without witne/sy
VI that he did ^oody always doin^
good from Heayeuy (which feems to be the genuine
punctuation, and is authorized by
pn'? Rin nay id - the Syriack Interpreters) and gate us
' and fruttfuli S^afonSy filling our
and gladnefs. Even
^t'Jrluao" the very Gentiles might feel after him
and find him y. fince the admirable
trame of HeaVen and Earth and Seay and, the muni?
ficcnt provilion of food and fuftenance for his Crea-s
cures, did competently fet forth his Eternal Power
and Godhead j fo that ftupid Idolaters and prophane,
Atheifts.were, then and. always without excufe.
from the Frame of the World, f8 r
Our Adverfaries have ufcd the fame methods to
elude the prefent Argument from the Frame of the
World, as they have done to evade the former from
the Origin of Mankind. 5owe have "maintained,
That this World hath thus exifted from all Eternh
ty in its prefent form and condition.: but Others
fay, That the Forms of particular Worlds are gene^
rable and corruptible 5. lb that our prefent Syftem
cannot have fuflain'd an infinite Duration already,
gone and expired : but however, fay they, Body in
general, the common 'Bafis and Matter of all Worlds
and Beings, is felfexiftent and eternal; which be-
ing naturally divided into, innumerable little parth
cles or atoms, eternally endued with an ingenic.
and infeparable power of Motion, by. their omnb
farious concuriions and combinations and coaliti^
ons, produce fucceflively (or at once, if Matter be im
finite) an infinite number of Worlds 5 and amongft
the reft there arofe this vifible complex Syftem of
Heaven , and Earth.. And thus far. they, do agree,
but then they, differ about the caufe and mode of.
the produdion. of Worlds, fome afcribing it to For-
tune, and others to Mechanifm or Nature. 'Tis
true, the Aftrological Atheifts, will give us no trouble
in ,the prefent difpute j becaufe they cannot form a
peculiar Hypothefis here, as they have done before a^
bout the Origination of Animals.. For though fome
«... / J
A Confutation of Atheifm
of them are fo vain and fenfelefs, as to pretend to a
Tlyema Mundi, a calculated Scheme of the Nativity,
of our World: yet it exceeds even Their abfurdicy,
to fiippofe the Zodiack and Planets to be efficient
of, and antecedent to themfelves 5 or to exert any
influences, before they were in Being. So that to
refute all poffible Explications that the Atheiftshave
•or can propofe, I fhall proceed in this following
method.
I. Firfi: I will prove it impoflible that the pri-
mary Parts of our World, the Sun and the Planets
with their regular Motions and Revolutions, fliould
have fubfifled eternally in the prefent or a like Frame
and Condition.
II. Secondly, I will fhew. That Matter abftradly
•and abfolutely confider'd, cannot have fubfifled
eternally ; or, if it has, yet Motion cannot have cp-
exifled eternally with it, as an inherent Property and
eflential Attribute of the Atheift s God, Matter.
III. Thirdly, Though Univerfal Matter fhould
have endured from everlafting, divided into infi-
nite Particles in the Epicurean way, and though
Motion Ihould have been coaeval and coeternal
with it: yet thole Particles or Atotiis could never of
themfelves by omnitarious kinds of Motion, whe-
ther Fortuitous or Mechanical, have fallen or been
difpofed into this or a like vifible Syflem.
^ , IV. And
from the Vr ante of the World. 183-
IV. And Fourthly, a pojlenoriy That the Order
and Beauty of the Inanitnate Parts of the World,
the difcernible Ends and Final Caufes of them, the
70 B'cAtiov, or a Meliority above what was neceflary
to be, do evince by a reflex Argument, That it is the.
Product and Workmanlliip, not of blind Mecha-
nifm or blinder Chance; but of an intelligent and
benign Agent, tpho by his excellent Wfdom made the
HeaVens and Earth: and gives ^ains andfruitfnll Sea-i
fonsfor the fervice of Man.
I fliall fpeak to the two firfl: Propofitions in my
prefent Difcourfe; refervingthe latter for other Op-
portunities.
I. Firflr, therefore': That the prefent or a like
Frame of the World hath not fubfiihed from Ever-
lafting. ^ We will readily concede, that a thing may
be truly Eternal, though its duration be terminated
at one End. For fo we affirm Humane Souls to be
Immortal and Eternal, though Iv'In hk %<7a.vj there.-
was a time when they were Nothing ; and there-
fore their Infinite Duration will always be bounded"
at one Extreme by that firft beginning of Exiftence. -
So that, for ought appears as yet; the Revolutions
of the Earth and other Planets about the Sun,,
though they be limited at one end by the -prefent
Revolution, may neverthelefs have been Infinite ■
and.i
J 84- Confutation of Atheifm
and Eternal without any beginning. But then we
muft confider, that this Duration of Humane Souls
is only potentially Infinite. For their Eternity con-
fills only in an endleis capacity of Continuance with-
out ever ceafing to be, in a boundlefs Futurity that
can never be exhaufted, or all of it be pall and
prelent. But their Duration can never be pofube^
and usually Eternal; becaufe it is moll manifell,
that no Moment can ever be affigned, wherein
it fhall be true, that fuch a Soul hath then a(5tually
fuftain'd an Infinite Duration. For that fuppofed
Infinite Ouration will by the very Suppofition be fi-
mited at two extremes, though never lb remote a-
funder; and confequently muft needs be Finite.
Wherefore the true Nature and Notion of a Soul's
Eternity is this: That the future moments of its
Duration can never be all pajl arid prefent 5 but ftill
there will be a Futurity and Potentiality of more
for ever and ever. So that we evidently perceive,
from this inftance, That what-ever fuccefiive Du-
ration, fhall be bounded at one end, and be all
paft and prefentj for that reafon muft be Finite.
Which neceuarily evinceth, That the prefent or a
like World can never have been Eternal; or that
there cannot have been Infinite paft Revolutions of
a Planet about a Sun. For this fuppofed Infinity is
iterrainated at one extreme by the prefent Revoluti.
on.
frmi the Frame of the World. i
on, and all the other Revolutions are confeiredly
paft J fo that the whole Duration is bounded at one
end, and all paft and prefent j and therefore cannot
have been Infinite, by what was proved before. And
this will fhew us the vafl: difference between thefalfe
fucceffive Eternity backwards, and the real one to
come. For, confider the prefent Revolution of the
Earth, as the Bound and Confine of them both.
God Almighty, if he fo pleafeth, may continue this
Motion to perpetuity in Infinite Revolutions to
come: beciufe Fucuniy is inexhauftible, and can ne-
ver be all fpent and run out by pajl and prefent mo-
ments. But then, if we look backwards from this
prefent Revolution, we may apprehend the irnpof-
fibility of infinite Revolutions on that fide: becaufe
all are already and fo were onceadtually prefent,
and confeguently are finite, by the argument before-
For furely we cannot conceive a Praecericenefs (if I
may fay fo) ftill backwards in infinitum, that never ,
was prefent: as we can an endlefsfuturity, that never
will be prefent. So that though one is potentially
infinite.; yet neverthelefs the other is a<5tually finite.
And this Reafoning doth neceffarily conclude a-
gainft the paft infinite duration of all fucceffive
Motion and mutable Beings: but it doth not at all
afFe<5t the eternal Exiftence of God, in whofe in-
variable nature there is no Paft nor Future; who
Bb is
S A Confutation of Atheifm
is omnipreient not only as to Space, but as to Du-^
ration 5 and with reipedt to fuch Omniprefence,' it
is certain and manifell:, that, Succeflion and^ Moth
on are mere impoflibilitieSj and repugnant in the
very terms.
And Secondlyy though what hath beenmow faid,.
hath given us fo clear a view of the nature of fuc-
ceflive Duration, as to make more Arguments need-
leis; yet I fliali here briefly ftiew, how our Adverfa-
ries Hypothefis without any outward oppofition de-
ftroys and confutes it felf. For let us fuppofe infi-
nite Revolutions of the Earth about the Sun to be
already gone and expired : I take it to be felf evi-,
dent j. that, if None of thofe pafl: Revolutions hasr
been infinite ages ago, all the Revolutions put to-
gether cannot make up the duration of infinite ages.
It follows therefore from this fuppofition, that there
may be fome one aflignable Revolution among
them, that was at an infinite diftance from the pre-
fent. But it is felf-evident likewife, that no one
pafl: Revolution could be infinitely diftant from the
prefent: for then an, infinite or' unbounded Dura-
tion may be bounded, at two extremes by two An-,
nual Revolutions 3 which is abfurd and a contra-
didtion. And again, upon the fame fuppofition of
an eternal pafl Duration of the World, and of.infi-.
nite^ Anrtual Revolutions of the Earth abput the.
t Sun I
from the'Frame of the World, 18i
Sun 3 I would ask concerning che Monthly Revoiu- '
tions of the Moon about the Earth, or the diurnal
ones of the Earth upon its one Axis, both which by
the very Hypothecs are co<eval with the former 5
whether thefe alfo have been finite or infinite ? Not
.finite to be fure;. becaufe then a finite number
would be greater than an infinite, as 12 or 265
are more than an Unit. Nor infinite neither 5 for
then two or three Infinites would exceed one ano-
ther: as a Year exceeds a Month, or both exceed a
Day. So that both ways the Suppofition is repug-
nanc and impoflible.
And Tl}ird[yy the Arguments already ufed, fromserm.iii.
the gradual Increafe of Mankind, from the known
plantations of moft Countries, from the recent In-
vention of Letters and Arts, do conclude as
forcibly againft the Eternity of the World, as againft
infinite Generations of Humane Race. For if the
prefent Frame of the Earth be fuppofed eternal 5 by
the fame notion they make Mankind to have been
coeternal with it. For otherwife this eternal Earth,
after fhe had been eternally barren and defolate,
mull at laft have fpontaneoufly produced Mankind,
without new caufe from without, or any alterati-
on in her own texture: which is fo grofs an abfur-
' dity, that even no Atheifl: hath yet affirmed it. So
that it evidently follows, fince Mankind had a be-
B b 2 ginning;
88 A Confutation of Atheifm
ginning j chat the prefenc Form of the Earth, and
therefore the whole Syftem of the World had a be-
ginning alfo.
Which being proved and eftablifhed 3 we are^
now enabled to give anfwer-s to fome bold Qtieries.
and Objedions of Atheifts-, That fince God is de- ,
fcribed as a Being infinitely powerfull and perfed:-
ly good ; and that thefe Attributes were eflential to
him from all Eternity; why did he not by his Pow-
er, for the more ample communication of hisGood^
nefi, create the World from eternity, if he created it
at all ? or at leaft, many Millions of Ages ago before,
this fhort fpan of duration of five or fix thoufand
Years ? To the firft we reply. That fince we have
difcover'd an internal and natural impofiibilityj.
that a fuccefiive Duration fliould be a^ually eter-
, nal5 'tis to Us a flat contradidfion, that the World
fhould have been created from everlafting. And'
therefore it is no affront to the Divine Omnipotence, ,
if by reafon of the formal incapacity and repugnan-
cy of the thing, we conceive that, the World could
not poflibly have been made from all Eternity, e-
ven by God himfelf. Which gives an anfwer to-,
the fecond Queftion, Why created lo lately ? For if
it could not be created from Eternity, there can no
inflant be affigned for its Creation in Time, though,
never fo many Myriads and Millions of years fince,
but.
from the frame of the World,
mmmt
but the fame Query may be put, Why but now,
and Why folate? For even before that remoter pe-
riod,- God "was eternally exiftent, and might have
made the World as many Myriads of Ages ftill back-
wards before That: and confequently this Objedli-
on is abfurd and unreafonable. For elfe if it was
/
good and allowable, it would eternally hinder God
from exerting his Creative Power: becaufe he could^
never make a World fo early, at any given Mo-
ment; but it may truly be faid he could have crea-.
ted it fooner. Or if they think, there may be a
Soonefl Inftant of pofTible Creation: yet fince all;
Inftants have an equal pretence to it in humane
apprehenlion, why may not this recent produ(5lion _
of the World, according to Sacred Authority, be
fuppofed to be that Sooneft ? At leaf! it may make
that Claim to it, that c^not be baffled by. their Ar-
guments, . which equally conclude againfl: all Claims,
againfl: any conceivable Beginning of the World.,
And fo when they profanely ask, Why did not -
this fuppofed Deity, if he really made the Heavens, .^
make them boundlefs and immenfe, a fit and ho-
nourable Manfion for an infinite and incomprehen-
fible Being? or at'leafl: vaftly more ample and >
magnificent, than this narrow Cottage of a World ? =
we may make them: this anfwer; Firji, it feems
impofSble and a,contradidtion., that a created.
=]
It
Iti
I!
i I
World flioLiid be infinite ; becaufe it is the nature
of Quantity and Motion 5 that they can never be
adfually and pofitively infinite: They have aPower
indeed and a capacity of being increafed without
end j fo as no Qtiantity can be aifigned fo vafl:, but
ftill a larger may be imagined ; no Motion fo fwift
or languid, but a greater Velocity or Slownels may
• ftill be conceived j no pofitive Duration of it fo
long, than which a longer may not be fuppofed j
but even that very Power hinders them from being
actually infinite. From whence fecondly it follows;
that, though the World was a million of times
more fpacious and ample, than even Aftronomy
fuppofes it5 or yet another million bigger than that,
and fo on in infinite progreffion j yet ftill they
might make the fame Exception world without
end. For fince God Almighty can do all that is
polfible; and Quantity hath always a poffibility of
being enlarged more and more: he could never
create fo ample a World, but ftill it would be true,
that he could have made a bigger j the foecundity
of his Creative Power never growing barren, nor
ever to be exhaufted. Now what may always be an
exception againft all poffible Worlds, can never be
a juft one againft any whatfoever.
And when they fcoffingly demand. Why would
imaginary Omnipotence make fuch mean
' pieces
1 !i';i
from the Yrame of the World, i
pieces of Workmanfliip ? what an indigent and im-
potent thing is his principal Creature Man ? .would
not boundlefs Beneficence have communicated his
divine Perfections in the mod: eminent degrees ?
They may receive this reply, That we are far from
fuch arrogance, as to pretend to the higheft dignh
ty, and be the chief of the whole Creation; we
believe an invifible. World and a Scale of Spiritual
iBeings all nobler than our felves: nor yet are we
fo low and bafe as their Atheifm would deprefs us y.
not walking Statues of Clay, not the Sons of brute
Earth, whofe final Inheritance is Death and Cor-,
ruption 5 we carry the image of God in us,. a ra?
donal and immortal Soul j and though we be nov^
indigent and fedble, yet we afpire after eternal hap-
pinels, and firmly expeCl a great exaltation of all!
our natural powers. But whatfoever was or can
Be .made, v/hether Angels or Archangels, Cherubims,,
or Seraphims,. whether Thrones or Dominions orT^rincir
palities or T'omrs, all the glorious Hoft of Heaven, .
rnufl needs be finite and imperfeCt. and dependent
Creatures: and God out exceeding.greatnefs.of'
his bower is ftill able, without end, to create higher
Claffes of Beings. For where can we put a flop to •
the Efficacy of the Almighty? or.what can weaf-
fign for the Highefl of all poflible finite Perfections ? -
can be no fuch thing , as an almofi. Infinite: :•
therec
- J Confutation of Atheifm
there c^n be nothing ^sext or Second to <in omni-
HMVJf.Car. pOtCnt God I "Hec Vt^et quicquam fimile aut fcundum j
'■ as the Heathen Poet faid excellently wellot the fup-
pofed Father of Gods and Men. The infinite Di-
ft^ncc between the Cre2.tor snd the nobleft of 3.11
Creatures can never be meafiired nor exhaiifted by
cndleis addition of finite degrees. So thst no 36tu-
al Creature can ever be the moft perfect of all pof-
fible Creation. Which ftiews the folly of this Que-
ry, that might always be demanded, let things be
as they will ^ that would impioufly and abfurdly
attempt to tie the Arm of Omnipotence from do-
ing any thing at all, becaufe it can never do its
Htmoft.
II. I proceed now to the Second Propofition,
That neither Matter univerfally and abftradly con-
fider d, nor Motion as its Attribute and Property,
can have exifted from all Eternity. And to this i
fhall fpeak the more briefly 3 not only becaufe it is
an abftrufe and metaphyfical Speculation ; but be-
caufe it is of far lefs moment and confequence than
the reft: fince without this we can evince the Exi-
ftence of God from the Origin and Frame of the
Univerfe. For if the prefent or a like Syftem of the
Bythefirfl World cannot poffibly have been eternal 3 and if
Prppfitim without God it could neither naturally nor fortui-
toufty
- from the ¥rame of the World, 153
toufly emerge out of a Chaos 5 we muft nece(rarily By the;
have recourfe to a Deity, as the Contriver and Ma- ffdhnl
ker of Heaven and Earth; whether we fiippofe he
created them out of Nothing, or had the Materials
ready eternally to his hand. But neverthelefs, be-
caufe we are verily perftiaded of the truth of this
Article, we Hull briefly affign fome reafons of our-
Belief in thefe following Particulars.
Firft, It is a things pojfibkj that Matter may ha^'e
been produced out of Nothing. ' It is urged as an Uni-
verfal Maxim ; that Nothing can proceed from Nothing.
Now this we readily allow 3 and yet it will prove
nothing againft the Poffibility of Creation. For
when they fay, Nothing from Nothing 3 they muft
fo underfland it, as excluding all Caufes, both mrr-
terial and efficient. In which fenfe it is moft evi-
dently and infallibly true: being equivalent to this
propofition 3 that Nothing can make it felf, or,
Nothing cannot bring its no felf out of non-entity
into Something. Which only exprefTes thus much,
That Matter did not produce it felf, or, that all
Subftances did not emerge out of anUniverfal No-
thing. Now who ever talked at that rate? We do
not fay, the World was created from Nothing and
by Nothing; we afTert an eternal God to have been
the Efficient Caufe of it. So that a Creation of the
World out of Nothing by Something 3 and by that
C c Some-
194 A Confutation of Atheifm
Something, that includes in its Nature a neceffary
Exigence and perfection of Power; is certainly no
Contradiction; nor oppofes that common Maxim.
Whence it manifeffly follows, That fince God may
do any thing that implies not a Contradiction ; if
there be fuch an EfTence as God, he may have crea-
ted Matter out of nothing, that is, have given an
exiftence to Matter, which had no Being before.
And Secondly, It is ^?eyy probable, that Matter has
Ssrm. II. been aliually created out of ■'Nothing. In a former Dif-
courfe we have proved fufficiently, that Humane
Souls are not mere modification of Matter, but
real and fpiritual Subftances, that have as true an
Exiftence, as our very Bodies themfelves. Now
no man, as I conceive, can ferioufly think, that his
own Soul hath exifted from all Eternity. He can-
not believe the Stuff or Materials of his Soul to have
been eternal, and the Soul to have been made uo
1.
of them at the time of his conception. For a Hu-
mane Soul is no compound Being; 'tis not made of
Particles, as our Bodies are 5 but 'tis one limple ho-
mogeneous EfTence: Neither can he think, that the
Perfonality of his Soul with its Faculties inherent in
it has exifted eternally; this is againft common
Senfe ; and it needs no Refutation. Nay, though
a Man could be fo extravagant, as to hold this Af-
fertion; That his Soul, his perfonal felf, has been
from
from the frame of the World. 1^5
' ■■ -- I I I II I I I ——
from everlaftingj yet even this in the iffue v;ould
be deftrii(ftive to Atheifm 5 fince it fuppofes an eter-
nab Being, endued with Underftanding and Wif-
dom. We will take it then as a thing confelTed,
That the Immaterial Souls of Men have been pro-
duced out of Nothing. But if God hath adii-
ally created thofe intelligent Subftances, that have
fiich Nobility and Excellency of Being above brute
fenfelefs Matter 5 'tis pervicacioufnefs to deny, that
he created Matter alfo : unlefs they'll fay, necelTa-
ry Exiftence is included in the very Eflence and I-
dea of Matter,
But Matter doth not include in its Nature a ne-
ceflity of Exiftence. For Humane Souls^ as is pro-
ved before, have been adually created, and con-
fequently have not neceflary Exiftence included in
their Eflence. Now can any man believe, that his
Ipiritual Soul, that underftands, and judges, and
invents • endowed with thofe Divine Faculties of
Senfe, Memory andReafon; hath a dependent and
precarious Being created and preferved by another;
while the Particles of this dead Ink and Paper have
been neceflarily eternal and uncreated ? 'Tisagainft
natural reafon 5 and no one while he contemplates
an individual Body, can difcern that necelfity of its
Exiftence. But men have been taught to believe,
that Extenfion or Space, and Body are both the
C c i fell-
I $6 A Confutation of Atheifm
fclf-fame thing. So chat becaufe they cannot ima-
- gine, how Space can either begin or ceale to exift 3
they prefently conclude, that extended infinite Mat-
Serm.vii. tcr muft needs be eternal. But I Qiall fully prove
hereafter, that Body and Space or Diftance are
quite different things, and that a Vacuity is inter-
fperfed among the Particles oi Matter, and fuch a
one as hath a vaflly larger Extenfion, than all the
Matter of the Univerfe. Which now being fuppo-
fed 3 they ought to abftradt their Imagination from
that falfe infinite Extenfion, and conceive one Par-
tide of Matter, furrounded on all fides with vacui-
ty, and contiguous to no other Body. And where-
as formerly they fanficd an immenfe boundldls
Space, as an homogeneous One 5 which great Indi-
vidual they believed might deferve the Attribute of
iiecefiary Exigence : Let them now pleafe to ima-
gine one folitary Atom, that hath no dependence
on the reft of the World; and is no more fuftained
in Being by other Matter, than it could be created
by it 3 and then I would ask the queftion, whether
this poor Atom, fluggifli and una^ive as it is, doth
involve Neceflity of Exiftence, the firft and high,
eft of all perfe<51:ions, in its particular nature and no.-
tion ? I; dare prefume for the Negative in the judg.
Lwet. ments of all ferious men. And I obferve the Ep'icu-
XJb I .
reansizkt much pains to convince us, that in natu-
ral
/
frm the Frame of the World, i ^7
ral corruptions and diffolucions, Atoms are not re-
duc'd to Nothing 5 which furely would be need-
lels, if the very Idea of Atoms imported Self exi-
ftence. And yet if one Atom do not include fo
much in its Notion and Eflence 5 all Atoms put to-
gether, that is, all the Matter of the Univerfe can
not include it. So that upon the whole matter,
fince Creation is no contradiction ; fince God hatli
' /
certainly created nobler Subftances than Matter 5 and
fince Matter is not necelTarily eternal 5 it is moll:
reafonable to believe, that the eternal and Self-exi-
ffent God created the material World, and produ-
ced it out of Nothing. _ .
' And thenas to the lafl Propofition, that Motion
as an Attribute or Property of Matter cannot have
been from Eternity. That we may wave fome
Aletaphyfical Arguments, which demonftrate that
Local'Motion cannot be pofitively eternal; we fhall
only obferve in two Words j That if Matter be not
elTentially eternal, ^ as we have fhewed j before ;
much lefs can Motion be, that is but the adjunCt
and accident of it. Nay though we fhould con-
cede an Eternity to Matter j yet why mull: Motion,
be coteval with- it ? which is not only not inherent -
and elTential to Matter j but may be produced and • .
deflroyed at the pleafure of free Agents: both which ^
are flatly repugnant to an eternal and neceflary
Durationi.:,
A Confutation of Atheifm, &c.
■ -i ■■ ■y*""" 'I-
Duration. I am aware, how fome have aflerted
that the fame quantity of Motion is always kept up
in the World; which may feem to favour the Opi-
nion of its infinite Duration : but that AlTertion
doth folely depend upon an abfolute Plenum; which
being refuted in my next Difcourfe, it will then ap-
pear how abfurd and falfe that conceit is, about the
lame quantity of Motion ; how eafily difproved
from that Power in Humane Souls to excite Motion
when they pleafe, and from the gradual increafe of
Men and other Animals, and many Arguments
befides. Therefore let this alfo be concluded,
J
That Motion has not been eternal in an infinite
paft Duration: Which was the laft thing to be
T
I 159 J
A
CONFUTATION
AT HE I S
F R O M T H E
0 rig in and Vrame of the World,
PART II.
The Sey>cnth SERMON preached 'Koyemb.7.16^2,
A(Ts XIV. 15, is'c.
That ye fliould turn from thefe vanities unto the li-
ving God^ who made Heaven and Earth and the
Sea, and all things that are therein: Who in
times faft fufferd all Nations to walk in their
own wajS' Neverthelefs^ he left not himfelf
without witnefs, in that he did good^ and gave
m Rain from Heaven^ and fruitfull Seafons, fik
ling our hearts with Food and Gladnefs.
WHen we firft enter'd upon this Topic, the
demonftration of God's Exigence from
the Origin and Frame of the World, we olfer'd to
prove four Propofitions.
_ I.. That
200" A Confutation of Atheifm .
I. That this prefent Syftem of Heaven and Earth
cannot poffibly have fubfifted from all Eternity.
2- That Matter confider'd generally, and ab-
Eradfly from any particular Form and Goncretion,
cannot poffibly have been eternal: Or, if Matter
could be foj yet Motion cannot have coexilled
with it eternally, as an inherent property and elTen-
tial attribute of Matter. Thefe two we have al-
ready eftabliflied in the preceding Difcourfej we
' fiaall now fhew in the third place,
That, though we fhould allow the AtheiEs,
that Matter and Motion may have been from ever-
laEing; yet if (as they now fuppofe) there were
once no Sun, nor Stars, nor Earth, nor Planets j but
the Particles, that now conflitute them, were diffu-
fed in the mundane Space in manner of a Chaos
without any concretion or coalition; thofe diiper-
fed Particles could never of themfelves by any kind
of Natural motion, whether call'd Fortuitous or Me-
chanical, have convened into this prefent or any
other like Frame of Heaven and Earth.
1. And ErE as to that ordinary Cant of illiterate
and puny AtheiEs, the fortuitous or cafual Concurfe
of Atomsy that compendious and eaEe Difpatch of
the moE important and difficult affair, the Forma-
tion of a World ; (beEdes that in our next underta-
king it will be refuted all along) 1 Ehall now briefly
difpatch "
difpatch it, from what hath been formerly faid con-
cerning the true notions of^ Fortune and Chance.
Whereby^it is evident, that in the Atheiftical Hy-
pothefis of the World's production, Fortuitous
and Mechanical mufl: be the felf-fame thing. Be-
caufe Fortmte is no real entity nor phyfical eflfence,
but a mere relative fignification, denoting only
this 5 That fuch a thing faid to fall out by Fortune,
was really effected by material and neceffary Caiifes;
but the Perfon, with regard to whom it is called
Fortuitous, was ignorant of thofe Caiiics or their
tendencies, and did not defign or forefee fuch an
efFeCt. This is the only allowable and genuine no-
tion of the word Fortune. But thus to affirmj that
the World was mzde fortuitoujlyf is as much as to
fay. That before the World was made, there was
fome Intelligent Agent or Spectator ; who defign-
ing to do fomething elfe, or expe^^ing that fome-
thing elfe would be done with the Materials of the
World, there were fome occult and unknown mo-
tions and tendencies in Matter, which mechanically
formed the World befide his defign or expectation.
Now the Atheifts, we may prefume, will be loth
to affert a fortuitous Formation in this proper fenfe
and meaning; whereby they will make Underftand-
ing to be older than Heaven and Earth. Or if they
fhould fo affert it; yet, unlefs they will affirm that
D d the
2 02 A Confutation of Atheifm '
' ' ' - ■ ■ ■ . ■ ' ' ' ■
the Intelligent Agent did dilpofe and dire<5t the ina:-
nimate Matter^ (which is what we would bring them
to) they muft ftill leave their Atoms to their me-
chanical -Affe<5tions 5 not able to make one ftep to-
ward the prodtKSlion of a World beyond the necef-
fary Laws of Motion. It is plain then, that Fortune
as to the matter before us, is but a fynonymous
word with Nature and Necellity. It remains that
Serm. V. we examine the adequate meaning of Chance j which
properly fignifies,"That all events called Cafual, a-
mong inanimate Bodies, are mechanically and natu-
rally produced according to the determinate figures
and textures and motions of thofe Bodies; with
this negation only, That thofe inanimate Bodies
are not confcioiis of their ow n operations, nor con-
trive and caft about how to bring fuch events to
pals. So that thus to fay, that the World was made
cajually by the concourfe ol Atoms, is no more than
to affirm, that the Atoms compofed the World me-
chanically and fatally; only they were notfenfible
of it, nor ftudied and confider'd about fo noble an
undertaking. For if Atoms formed the World ac-
cording to the elTential properties of Bulk,. Figure
and Motion,, they formed it mechanically ; and if
they formed it mechanically without perception
and defign^ they formed it cajually. So that this
negation of Confcioufnefs being all. that the notion
■of:
from the Yrame of the World, 20
of Chance can add to that of Mechan'Tm j We, chat
do not difpute this matter with the Atheifts, nor
believe that Atoms ever acfled by Counfel and
Thought, may have leave to conlider the feveral
^ names of Forttme and Chance and jSiature and Me-
chanifnij as one and the fame Hypochefis. Where-
fore once for all to overthrow all poffible Explicati-
ons which Atheifts have or may aflign for the forma-
tion of the World, we will undertake to evince this
following Propofition.
II. That the Atoms or Particles which now con-
ftitute Heaven and Earth, being once feparate and
diffufed in the Mundane Space, like the fuppofed
ChaoSy could never without a God hy their Mechanical
ajfe&:ions have convened into this prefent Frame of
Things or any other like it.
Which that we may perform with the greater
clearnefs and conviction 5 it will be necefifary, in a
difcourfe about the Formation of the World, to give
you a brief account of feme of the mod principal and
fydematical ^Lenomenay that occur in the World
now that it is formed.
Cl.^ The mod conCidcr&hU^hmomenonhclong-
ing to Terredrial Bodies is the general action of
GraVitation^ whereby All known Bodies in the vicini-
ty of the Earth do tend and prefs toward its Cen-
terj not only fuch as are fenfibly and evidently
D d 2 Heavy,
/
Heavy, but even thofe that are comparatively the
Lightcft, and even in their proper place, and na-
tural Elements, (as they ufually fpeak) as Air gravi-
tates even in Air, and Water in Water. This hath
been demonftrated and experimentally proved be-
Mr.BoyAyond contradiction, by feveral ingenious Perfons of
Exp oT" the prefent Age, but by none fo perfpicuoufly and
droft^.W copiouily and accurately, as by the Honourable
radoxes. Poundet of this Le(5tufe in his incomparable Trea>
tifes of the Air and Hydrojlatkks.
(2.) Now this is the conftant Property of GraVh
tattofi 'j That the weight of all Bodies around the
Earth is ever proportional to the Quantity of their
Matter: As for inftance, a Pound weight (examin'd
Hydroftaticaliy) of all kinds of Bodies, though of
the moft different forms and textures, doth always
contain an equal quantity oi folid Mafs or corpore-
alSubftance. This is the ancient Do(5frine of the
Epicurean Phyfiology, then and fince very probably
indeed, but yet precarioufly afferted; But it is lately
demonftrated and put beyond controverfie by that
Sma- divine Theorift Mr. Ijaac Nerrton,
tur.Princ. to whofe moft admirable fagacity and induftry we
Kprop. 6. fhall frequently be obliged in this and the follow-
ing Difcourfe.
I will not entertain this Auditory with an account
of the Demonftration j but referring the Curious to
the
Lucrei
fib. I.
from the frame of the World, 205
the Book it felf for full fatisla<5tion, I fliali now pro-
cecd and build upon it as a Truth folidly eftablifh-
ed, That all 'Bodies wei^h according to their Matter 5
provided only that the compared Bodies be at equal
diftances from the Center toward which they weigh-
Becaufe the further they are removed from the Cen-
ter, the lighter they are: decreafing gradually and
uniformly in weight, in a duplicate proportion to
the Increafe of the Diftance.
(I-) Now fincc Gravity is found proportional to
the ^tantity of Matter, there is a manifeft Necef-
lity of admitting a Vacuum^ another principal Do-
^rine of the Atomical Philolbphy. Becaufe if there
were every where an abiolute plenitude and denfity
without any empty pores and interftices between the
Particles of Bodies, then all Bodies of equal dimen-
fions would contain an equal Quantity of Matter 3
and conlcquently, as we have fhew'd before, would:
be equally ponderous:: fo that Gold, Copper, Stone,
Wood, See. would have all the fame fpecifick
weight 5 which.Experience affures us they have not:
neither would any of them defcend in the Air, as
we all fee they do; becaufe, if all Space was Full,
even, the Air would be as denfe and fpecifically as
heavy as they. If it be faid, that, though the diffe-
rence of fpecifick Gravity may proceed from varie-
ty of Texture, , the lighter Bodies being of a. more,*
ioofe:
2q6 ^ Confutation of Atheifm
loole and porous compoficion, and the heavier more
denfc and compa(5t j yet an aethereal fubtile Mac-
cer, which is in a perpetual motion, may penetrate
and pervade the minuteft and inmoft Cavities of
the cloleft Bodies, and adapting it felf to the figure
of every Pore, may adequately fill them j and fo
prevent all vacuity, without increafing the weight:
To this we anfwer j That that fubtile Matter it
felf muft be of the fame Subftance and Nature with
all other Matter, and therefore It alfo muft weigh
proportionally to its Bulk; and as much of it as at
any time is comprehended within the Pores of a
particular Body muft gravitate jointly with that Bo-
dy 5 fo that it the Prefence of this aethereal Matter
made an abfolute Fulnefs, all Bodies of equal di-
menfions would be equally heavy : which being re-
futed by experience, it neceflarily follows, that there
is a Vacuity 3 and that (notwithftanding fome lit-
tie objedlions full of cavil and fophiftry) mere and
fimple Extenfion or Space hath a quite different na-
ture and notion from real Body and impenetrable
Subftance.
C4.^ This therefore being eftabliflied; in the
next place it's of great confeqiicnce to our prefenc
enquiry, if we can make a computation. Ho w great
is the whole Summ of the Void fpaces in our fyftem,
and what proportion it bears to the corporeal fub-
ftance.
from the Vrame of the World. 207
fiance. By many and accurate Trials it manifefl- Mr. Boyle
ly appears, that Refined Gold, the moH ponderous Porofity
of known Bodies, (though even that mufl be ^l-
lowed to be porous too^ becaufe it's dilToluble in
Mercury and A(iua and other Chymical Liquors5
and becaufe it's, naturally a thing impoflible, that
the Figures and Sizes of its conftituent, Particles
fhould be fo juflly adapted, as to touch one ano-
ther in every Point,) I fay. Gold is in Ipecifick
weight to common Water as 19 to 1 j and Water
to common Air as 8 5 o to 1 : lb that Gold is to Air
as 16150 to I. Whence it clearly appears, feeing
Matter and Gravity are always commenfurate, that
(though we fhould allow the texture of Gold to be
intirely clofe without ^any vacuity) the ordinary Air
in which we live and refpire is of fo thin a compo-
fition, that 16149 parts of its dimenlions are mere
" emptinels and Nothing 5 and the remaining One on-
ly material and real fubllance. But if Gold it felf
be admitted, as it mull be, for a porous Concrete,
the proportion of Void to Body in the texture of
common Air will be fo much the greater.. And
thus it is in the lowed and denfed region of the Air
near the furface of the Earth, where the vvhole Mais
of Air is in a date of violent comprelfionj. the infe-
rior being prefs'd and condipated by the weight of
all the. incumbent. But, fince the Air is now cer-
^ tainly
208 A Confutation of Atbeifm
Mr. Bo/f tainly known to confift of elaftick or fpringy Par-
tides, that have a continual tendency and endea-
vour to expand and difplay themfelves; and thedi-
menfions, to which they expand themfelves, to be
reciprocally as the ComprelTion j it follows, that
the higher you afcend in it, where it is lefs and lels
comprels'd by the fuperior Air, the more and more
it is ratified. So that at the height of a few miles
from the furface of the Earth, it is computed to
have fome million parts of empty fpace in its texture
for one of folid Matter. And at the height of one
ivewtou Terreftrial Scmid. (not above 4000 miles) the iE-
Na?Prin. is of that wondcrfull tenuity, that by an exad:
S calculation, if a fmall Sphere of common Air of one
Inch Diameter Calready id 149 parts Nothing)
fhould be further expanded to the thinnefs of that
.dEther, it would more than take up the vaft Orb of
Saturriy which is many million million times big-
ger than the whole Globe of the Earth. And yet
the higher you afcend above that region, the Rare-
fadion flill gradually increafes without flop or li-
mit; fo that, in a word, the whole Concave of the
Firmament, except the Sun and Planets and their
Atmofpheres, may be confider'd as a mere Void.
Let us allow then, that all the Matter of theSyftem
of our Sun may be joooo times as much as the
_ whole Mafs of the Earth 5 and we appeal to Aftro-
nomy.
from the Frame of the World.
nomy, if we arc not liberal enough, and even prodi-
gal in this conceffion. And let us fuppofe further,
that the whole Globe of the Earth is intirely folid
and compadt without any void interftices; notwich-
(landing what hath been (liewed before, as to the
texture of Gold it felf. Now though we have made
fuch ample allowances j we (liali find, notwith-
(landing, that the void Space of our Syftem is im-
menfly bigger than all its corporeal Mafs. For, to
procede upon our fuppofition, that all the Matter
within the Firmament is 50000 times bigger
than the folid Globe of the Earth; if we affume the
Diameter of the Orb'ls Magnus (wherein the Earth
moves about the Sun) to be only 7000 times as
big as the Diameter of the Earth (though the lateft
and moll accurate Obfervations make it thrice 7000)
and the Diameter of the Firmament to be only
100000 times as long as the Diameter of the Orbk
Magnus^ (though it cannot poflibly be lefs than that,
but may be vaftly and unfpeakably bigger) we mull
pronounce, after fuch large concefiions on that fide,
and fuch great abatements on ours, That the Summ
of empty Spaces within the Concave of the Firma-
ment is 5860 million million million times bigger
than All the Matter contain'd in it.
Now from hence we are .enabled to form a right
conception and imagination of the fuppoled Chaos 5
E e and
I o A Confutation of Atheifm
and then we may proceed to determine the contro-
verfie with more certainty and fatisfa(5tion; whe-
ther a World like the Prefent could poflibly without
a Divine Influence be formed in it or no?
(I.) And firfl, becaufe every Fixt Star is fuppo-
fed by Aftronomers to be of the fame Nature with
our Sun 5 and each may very poflibly have Planets
about them, though by reafon of their vafl; diftance
they be invifible to Us; we will afllime this reafon-
able fuppofition, That the fame proportion of Void
Space to Matter, which is found in our Sun's Regi-
on within the Sphere of the Fixt Stars, may compe-
tently well hold in the whole Mundane Space. I
am aware, that in this computation we muft not
aflign the whole Capacity of that Sphere for the Re-
gion of our Sun ; but allow half of its Diameter
for the (^adii of the feveral Regions of the next Fixt
Stars. So that dirainifhing our former number,
as this lafl confideration requires 5 we may fafely
affirm from certain and demonffrated Principles,
That the empty Space of our Solar Region (com-
prehending half of the Diameter of the Firmament}
is 8575 hundred thoufand million million times
more ample than all the corporeal fubflance in it.
And we may fairly fuppofe, that the fame propor-
tion may hold through the whole Extent of thelU
niverfe. ^
(2.) And
from the Vrame of the World. 211
(2.) And fecondly as to the ftate or condition of
Matter before the World was a-making, which is
compendioufly expreft by the word Chaos 5 they
muft either fuppofe, that the Matter of our Solar Sy-
ftem was evenly or well-nigh evenly difFLifed'throiigh
the Region of the Sun, which would reprefent' a par-
ticular Chaos: or that all Matter univerfally was fo
iprcad through the whole Mundane Space j which
would truly exhibit a General Chaos j no part of
the Univerfe being rarer or denfer than another.
And this is agreeable to the ancient De-
fcription of Chaos, That ^ the JHeaVens
i ^ Tujj cJ^ QKcav
and Earth had lAxv i^xv, ouxv one
^ ' 1 n- • ■ cL\j^ TWf
jormy one texture and conltitution : fvnas. Apoii. Rhodiu? lib. r.
I . f I 1 I I ^ 111 cT' yua, )u
which could not be, unlels ail the '^reiv dK-
Mundane Matter were m'tformly and
evenly difFufed. 'Tis indifferent to
our Difpute,-whether they fuppofe it to have con-
tinued a long time or very little in the ftate of Dif-
fufion. For if there was but one fingle Moment
in all paft Eternity, when Matter was lo diffufed
we fliall plainly and fully prove, that it could ne-
ver have convened afterwards into the prefent
Frame and Order of Things.
(y) It.is evident from what we have newly;
prov'd, that in the fuppofttion of fuch a Chaos or
fuch an even diffulion either"of the whole Mundane-
E e 2 Matter
212 A Confutation of Atbeifm
Matter or that of our Syllem (tor it matters not
which they afllirae) every fingle Particle would have
a Sphere of Void Space around it 857 5 hundred
thoufand million million times bigger than the di-
mentions of that Particle. Nay further, though the
proportion already appear fo immenfe j yet every
tingle Particle would really be furrounded with a
Void fphere Eight times as capacious as that newly
mentioned 5 its Diameter being compounded of the
Diameter of the Proper fphere, and the Semi-dia-
^ meters of the contiguous Spheres of the neighbour-
ing Particles. From whence it appears, that eve-
ry Particle (fuppofing them globular or not very
oblong), would be above Nine million times their
own length from any other Particle. And more-
over in the whole Surface of this Void fphere there
can only Twelve Particles be evenly placed, as the
Hypothefis requires; that is, at equal Diftances
from the Central one and from each other. So that
if the Matter of our Syftem or of the Univerle was
equally difperfed, like the fuppofed Chaos 5 the re-
fult and ilTue would be, not only that every Atom
would be many million times its own length di-
ifant from any other: but if any One fhould be
\ moved, mechanically (without direiftion or attradi-
on) to the limit of that diftance; 'tis above a.hun-
dred million millions Odds to, an Unit, that it would
not
\
I
\
from the frame of the World, 213
gjM^—————I—I—I—
not ftrike upon any other Atom, but glide througb
an empty interval without any contadl.
(4J 'Tis true, that while I calculate thefe Mea-
fures, I fuppofe all the Particles of Matter to be at
abfolute reft among themfelves, and ficuated in an
exadl and mathematical evennefs; neither of which
is.likely to be allowed by our Adverfaries, who not
admitting the former, but afterting the eternity of
Motion, will confequently deny the latter alfo: be-
caufe in the very moment that Motion is admitted
in the Chaos, fuch an exadt evennefs cannot poflibly .
be preferved. But this I do, not to draw any argu-
ment againft them from theUniverfal Reft or accu-
rately equal diffufion of Matter; but only that I may
better demonftrate the great Rarity and Tenuity of
their imaginary Chaos, and reduce it to computatb
on. Which computation will hold with exadl:nels
enough, though we allow the Particles of the Chaos
to be varioufly moved, and to differ fomething in
lize and figure and fituation. For if fome Particles /
fliould approach nearer each other than in the for-
mer Proportion; with refpedt to fome other Particles
they would be as much rernoter. So that notwith-
ftanding a fmall diverfity of their Pofitions and Di-
ftances, the whole Aggregate of Matter, as long as it
retained the name and nature of Chaos, would re-
tain well-nigh an uniform tenuity of Texture,, and
A Confutation of Atheifm
* I
may be confider'd as an homogeneous Fluid. As
feveral Portions of the fame fort of Water are
reckoned to be of the fame fpecifick gravity; tho'
it be naturally impoffibie that every Particle and
Pore of it, confider'd Geometrically, flhould have
equal fizes and dimenfions.
We have now reprefented the true fcheme and
condition of the Chaos 3 how all the Particles would
be difunited ; and what vafi: intervals of empty
Space would lie between each. To form a Syftem
therefore, 'tis neceflfary that thefe fquander'd Atoms
flioLild convene and unite into great and compact
Malfes, like the Bodies of the Earth and Planets.
Without fuch a coalition the diffufed Chaos mufl:
have continued 'and reign'd to all eternity. But
How could Particles fo widely difperfed combine in-
to that clofenefs of Texture? Our Adverfaries can
hive only thele two ways of accounting for it.
Firfl^ By the Common Motion of Matter, pro-
ceeding from external Impulfe and Conflid: (without
attradion) by which every Body moves uniformly
in a dired line according to the "determination of
the impelling force. For, they may lay, the Atoms
-of the Chaos being varioufiy moved according to
this Catholick Law, mufl: needs knock and interfere:
by wh'ch means fome that have convenient figures
for mutual coherence mi^ht chance to flick toge-
ther.
from theVrame-of the World, 215
■ ——— ■ ———
ther, and others might join to thofe, and fo by. dc-
grees fuch huge MaiTes- might be formed, as after-
wards became Suns and Planets; or there might a-
rile fome vertiginous Motions or Whirlpools in the
Matter of the Chaos; whereby the Atoms might
be thruft and crowded to the middle of thofe Whirl--
pools, and there conftipate one another into great
• folid Globes, fuch as now appear in the World.
Or fecondly by mutual Gravitation or Attradlion. '
For they may aflfert, that Matter hath inherently and
eflentially fuch an internal energy, whereby it in-
ceffantly tends to unite it felf to all other Matter:
fo that ieveral Particles,placed in a Void fpace,atany
dillance whatfoever would without any external im--
^pulfe fpontaneoufly convene and unite together,.
And thus the Atoms of the Chaos, though never fo
widely diffufed, might by this innate property of
Attradlion foon affemble themfelves into great fphte-
rical MaiTes, and conftitute Syflems like the prefent
Heaven and Earth.
This is all that can be propofed by AtheilTs, as an- ^
efficient caufe of the World. For i^s Co die JE'pict'i} Cttfi
Theory,of Atoms defcending down an infinite fpace
by an inherent principle of Gravitation, which tends
not tovyard other Matter, but toward a Vacuum or-
Nothing ; and verging from the Perpendicular no
bod-^ knows why, nor when, iw where : 'tis fuch mifera-^"''''
nec t£?npQr^
blc
16 A Confutation of Atheifm
ble abfurd ftuflf, forepugnant to it felf, and fo contra-
ry to the known PhiEnomena of Nature, though it
contented fupine unthinking Atheifts for a thoufand
years together 3 that we will not now honour it with
a fpecial refutation. But what it hath common with
the other Explications, we will fully confute toge-
ther with Them in thefe three Propofitions.
(1.) That by Common Motion ("without attra-
diion) the dilTevei'd Particles of the Chaos could
never make the World j could never convene into
' iuch great compadl Mafles, as the Planets now arej
nor either acquire or continue fuch Motions, as
the Planets now have.
(2.) That fuch a mutual Gravitation or fponta-
neous Attrad:ion can neither be inherent and eflential
to Matter; nor ever fupervene to k, unlefs im-
prels'd and infuPed into it by a Divine Power.
(3.) That though we fliould allow fuch Attra<5li-
on to be natural and eflential to all Matter; yet
the Atoms of a Chaos could never fo convene by
it, as to form the prefent Syftem: or if they could
form it, it could neither acquire fuch Motions, nor
continue permanent in this flare, without the Power
and Providence of a Divine Being.
I. And fit ft, that by Common Motion the Mat-
ter of Chaos could never convene into fuch Maflfes,
.as the Planets now are. Any man, that confiders
the
frm the Frame of the World,
the rpacious void intervals of the Chaos, how im-
menfe they are in proportion to the bulk of the
Atoms, will hardly induce himfelf to believe, that
Particles fo widely difleminated could ever throng
and crowd one another into a dole and compa^
texture. He will rather conclude, that thofe few
that fhould happen to clafh, might rebound after
the collifion 5. or if they cohered, yet by the next
conflidt with other Atoms might be feparated a-
gain, and foon in an eternal viciflitude of Fall: and'
Loofe, without ever confociating into the huge
condenfe Bodies of Planets 3 fome of whofe Parti-
cles upon this fuppofition mull have traveled many
millions of Leagues through the gloomy regions of
Chaos, to place themfelves where they now are-
But then how rarely would there be any clafliingi
at all; how very rarely in comparifon to the num-
ber of Atoms ? The whole multitude of them gene-
rally Ipeaking, might freely move and rove for e-
ver with very little, occurring or interfering. Let:
us conceive two of the neareft Particles according to ■
our former Calculation 3 or rather let us try the
fame proportions in another Example, that will:
come eafier to the Imagination. Let us fuppofe:
two Ships, fitted with, durable Timber and Rig-
ging, but without Pilot or Mariners, to be placed ;
in the vaft AtUntick oTi the. Tacifitjue Oceai^ as far a-:
E f.
218 A ConfutatioJi of Atheifm
- -1 - - - ■ ■
funder as may be.' How many thourand years
mighc expire, before thofe folitary VefTels flioiild
happen to flrike one againlf the other ? But let us
imagine the Space yet more ample, even the whole
face of the Earth to be cover'd with Sea, and the two
Ships to be placed in the-oppofite Poles: might not
they now move long enough without any danger
of clafliingi? And yet I find, that the two nearefl:
Atoms in our evenly diffufed Chaos have ten thou-
fand times lefs proportion to the two Void circular
planes around, them, than our two Ships would'
have to the whole Surface of the.Deluge. Let us
affumc then another Deluge ten thoufand times larger
thp.n Noah's:. Is it not now utterly incredible, that
our two.VefTels, placed there Antipodes tO' each o-
'ther, fhould ever happen to concur ? And yet let
me add, that the Ships would move in one and the
fame^Surface J and confequently muft needs encoun-
ter, when they either advance towards one another
in dire<5l lines, or meet in the interfe<51:ion of crofs
ones; but the Atoms may not only fly fide-ways,
but over likewifc and under each other: which
makes it many miMion times more improbable, thatf
they fhould interfere than the Ships, even in the
lafl: and unlikeiief!: inftance. But they may fay.
Though the Odds indeed be unfpeakable that the
Atoms do not convene in any fet numbsr of Tri-
\ als,
frovi the Frame of the World,
alsj yec in an infinite Siicccfiion of them may not
fuch a Combination poiTibly happen ? But let them
confider, that the improbability of Cafual Hits is
never diminifiied by repetition of Trials; they are
as unlikely to fall out at the Thoufandth as at the..
Fir ft. So that in a matter of mere Chance, when
there is fo many Millions odds againft any aftign- Serm.v,
able Experiment; 'tis in vain to exped: it fhould ed'
ver fucceed, even in endleft Duration.
But though we fliould concede it to be fimply
poflible, that the Matter of Chaos might convene *
into great Mafles, like Planets: yet its abfolutely.
impoftible, that thofe Mafles fliould acquire fuch re^
volutions about the Sun. Let us fuppofe any one
of thofe Mafles to be the Prefent Earth. Now the
annual Revolution of the Earth muft proceed (iii
this Hyporhefis) from the Summ and Refulc
of the feveral motions of all the Particles that form-,
ed the Earth, or from a new Impulfe from forae ex--
ternal Matter, after it was formed. The former \s .
apparently abfurd, becaufe the Particles that form'd
the round Earth muft needs^convene from all points ;
and quarters toward the middle, and would ge-
nerally tend toward its Center 5 which would
make the whole Compound to reft in a Poife: or
at leaft that overplus of Motion, which the Particles -
of one Hemifphere could have above the other, ...
Ff 2-,-. would.s
210 A Confutation of Atheifm
would be very fmall and inconfiderable 5 too feeble
and languid to propell fo vaft and ponderous a Bo-
dy with that prodigious velocity. And fecondlyy tis
impoffible, tliat any external Matter fliould impell
that compound Mafs, after it was formed. Tis
th^it nothing cKc could impell ic, iinlefs
the iEchereal Matter be fuppofed to be carried about
the Sun like ^ J^ortcx or Whirlpool, a Vehicle to
convey it ^nd the reft of the Planets. But this is
Tciuted from wh^t we h2.ve fhewn ^bove^ th^t thole
Spaces of the^Ether may be reckon d a meie Void^
the whole Qiiantity of their Matter fcarce amount-
inn* to the weight of a Grain. Tis refuted alio
from Matter of Fad in the Motion of Comets j
Wewton i- which, as often as they are vifible to Us, are in the
Region of our planets; and there are obferved to
move, Ibme in quite contrary courfes to Theirs,
and fome in crofs and oblique ones, in planes in-
dined to the Plane of the Ecliptick in all kinds of
Angles: which firmly evinces, that the Regions of
the iEther are empty and free, and neither refifl
nor affift the Revolutions of Planets. But more-
over there could not poflibly arile in the Ghaos any
Fortkes or Whirlpools at all; either to form the
Globes of the Planets, or to revolve them when
formed. 'Tis acknowledged by all, that inanimate
tinadive Matter moves always in a ftreight Line,
nor
from the Yrame of the World. z2t
nor ever refle(5ts in an Angle, nor bends in a Circle -
(which is a continual reflexion) imlefs eit/jer by feme
external Impulfe, that may divert it from the direct
motion, or by an intrinfeck Principle of Gravity or
Attraction that may make it defcribe a curve line
about the attracting Body. But this latter Caufe is
not now fuppofed: and the former, could never beget
Whirlpools in a Chaos of fo great a Laxity and
Thinnefs. For'tis matter of certain experience and
univerfally allowed, that all Bodies moved circu>
larly have a perpetual endeavour to recede from the
Center, and every moment would fly out in right
Lines, if they were not violently reftrain'd and
kept in by contiguous Matter. But there is no fuch
reftraint in the fuppofed Chaos, no want of empty
room there; no poflibility of effecting one Angle
Revolution in way of a Vortex., which neceffarily re-
quires fif Attraction be not fuppofed) either an ab-
folute Fulnefs of Matter, or a pretty clofe Conftipa-
tion and mutual ContaCt of its Particles.
' And for the fame reafon 'tis evident, that the
Planets could not continue their Revolutions about
the Sun; though they could poflibly acquire them.
For to drive and carry the Planets in fuch Orbs as
they now defcribe, that iLthereal Matter mufl: be
compact and denfe, as denfe as the very Planets them-
feives: ocherwife they would certainly fly out in
Spiral
222 A Confutation of Atheifm
X.
Spiral Lines to the very circumference of the Vortex.
But we have often inculcated, that the wide Tracts
of the /Ether may be reputed as a mere extended
Void. So that there is nothing (in thisHypochefis)
that can retain and bind the Planets in their Orbs for
one fingle moment; but they would immediately
defert them and the neighbourhood of the Sun, and
vanifli away in Tangents'to their feveral Circles
into the Abyfs of Mundane Space.
H. Secondly we affirn, that mutual Gravitation
or fpontaneous Attradtion cannot poffibly be innate
and elTential to Matter. By Attradion we do not
here underftand what is improperly, though vulgar-
ly, called fo, in the operations of drav/ing, fucking,
pumping, <src. which is really Pullion and Trufionj
and belongs to that Common Motion, which we
have already fliewn to be infufficient for the forma-
tion of a World. But we now mean (as we have
cxplaimd it before) fuch a power and (juality,
whereby all parcels of Matter would mutually at-
trad or mutually tend and prefs to all others j fo
that, for inflance, two diftant Atoms in Vacuo would
Ipontaneoufly convene together without the impulfe
of external Bodies.
Now fitrjl we fay, if our Atheifts fuppofe this
power to be inherent and elfential to Matter j they
overthrow their own Hypothefis: there could never
be
from the Frame of the World, 225
be a Chaos at all upon thefe terms, but the prefenc
form of our Syftem muft have continued from- all
Eternity; againft their own Suppofition", and what
we have proved in our Laft. For it they affirm,
that there might be a Chaos notwithftanding innate Ssnvin.
Gravity ; then let them affign any Period though
never io remote, when the" diffiifed Matter might
- - O
convene. They muft confels, that before that- affigni-
ed Period Matter had exifted eternally, infeparably
endued with this principle of Attradion; .and yet
had never attradled nor convened before, in that
infinite duration: which is fo monftrous an abfur-
dicy, as even They wilhblufh to.be charged witht
Butfome perhaps-may imagin, that a former Sy-
- ftem might be difiolved and reduced'to a Chaos,
from which the prefent Syftem-might have its Ori-
ginal, as that Former had from another, • and-fo on;
new Syftems having grown out of old ones in infi-
niteViciffitudes from all- pad: eternity. But we fay,
that' in the Suppofition of innate Gravity no Syftern
at all could be difiolved. For how is if poffible
that the Matter of folid Mafles like Earth and Pla-
nets and Stars fliould fly up from their Centers a-
gainft its inherent, principle of mutual Attraction,
and diffiile it felf in a Chaos ? This is abfiirdef than
the other: Thatronly fuppofed innate Gravity not
to be exerted; This makes it to be defeated, and to
aCf
224 A Confutation of Atbeifm
contrary to its own ISIature. So that upon all
accounts this elTcntial power of Gravitation or At-
tradion is irreconcilable wirh the Atheift's own Do-
clrine of a Chaos.
And Jecondly 'tis repugnant to Common Senfe
and Reafon. 'Tis utterly unconceivable, that ina-
brute Matter, without the mediation of forne
Immaterial Being, fhould operate upon and afFed
other Matter without mutual Contaa; that diftanc
Bodies ihould ad upon each other through a Facu-
um without the intervention of foraeching elfe by
and through which the adion may be conveyed
from one to the other. We will not obfcure and
perplex with imultitude of words, what is fo clear
and evident by its own light, and muft needs be al-
lowed by all, that have competent ufe of Thinking,
and are initiated into, I do not fay the Myfteries,
but the plained Principles of Philofophy. Now
mutual Gravitation or Attra^ion, in our prefent
acception of the Words, is the fame thing with
This 3 'tis an operation or virtue or influence of
diftant Bodies upon each other through an empty
Interval , without any BffiuVia or Exhalations or
Other corporeal Medium to convey ^nd tr^nfmit ic.
This Power therefore cannot be innate and elfential
to Matter. And if it be not elfential 3 it is confe-
quently mod manifcd, lince it doth not depend up-
^ ' on
from the Vrame of the World. 225
on Motion or Reft; or Figure of Poftcion of Parts,
wkkb are all the ways that Matter can diverfify it
felf, that it could never fupervene to it, unlefs im-
prefs'd and infus'd into it by an immaterial and di-
vine Power.
We have proved, that a Power of mutual Gra-
vitation, without contad or impulfe, can; in no-wife
be attributed to mere Matter: or if it could ; we
fhall prefently fhew, that it would be wholly un-
able to form the World out of Chaos. What then if
it be made appear, that there is really fuch a Power
of Gravity, which cannot be afcribed to mere Mat-
ter, perpetually a(5ting in the conftitution of the
prefent Syftem ? This would be a new and invin-
cible Argument for the Being of God: being a di-
retft and pofitive proof, that an immaterial living
Mind doth inform and a<ftuate the dead Matter,
and fupport the Frame of the World. . I will lay be-
fore you fome certain Thmomena of Nature; and
leave it to your confideration from what Principle
they can proceed. 'Tis demonftrated. That the
Sun, Moon and all the Planets do reciprocally gra-
vitate one toward another: that the Gravitating
power of each of them is exadly proportional to
their Matter, and arifes from the feveral Gravitations
or Attradiions of all the individual Particles that corn-
pofe the whole Mais:' that all Matter near the Sur-
G g face
226 A Confutation of Atheifm
face of the Earth, (and fo in all the Planecs) doth not
only gravitate downwards, but upwards alfo and
fide-ways and toward all imaginable Points; though
the Tendency downward beprasdominant and alone •
difccrnible, becaufeof the Greatnefs and Nearnefs of
the attradling Body, the Earth: that every Particle
of the whole Syftem doth attradf and is attracted
by all the reft. All.operating upon All : that this
HntVerfal AttraHion or Gravitation is an inceftant, r-e-
gular and uniform Adtion by certain and eftablifb'd
Laws according to Qiiantity of Matter and Longi-
tude of Diftance: that it cannot be deftroyd nor
impaired nor augmented by any thing, neither by
Motion or Reft, nor Situation nor Pofture, nor al-
teration of Form, nor diverlity of Medium: that it
is not a Magnetical Power, nor theeffedtof a Vor-
tical Motion ; thofe common attempts toward the
Nemton Exolication of. Gravitv: Thefe things, I fay,, are
Philoio- ril l n i r r\ i i
phiaeNa- tully demonltrated, as matters or Fadt, by that very
Princ. ingenious Author, whom we cited before. Now
M«h.hb. is it polfible that thefe things fliould beeffedted
by any Material and Mechanical Agent ? We have
evinced, that mere Matter cannot operate upon Mat-
ter without mutual Contadl:. It reipains then, that
thefe Phaenomena are produced eit/;er by the inter-
- vention of Air or ^Ether or other fuch medium,
that communicates the Impulfe from one Body to
another ;
from the ¥rame of theW'orld. 227
another; or by.Eflfliivia arid Spirits'that are emitted
from the one, and pervene tO'the other,. We can
conceive no other way of performing them Mecha-
nically. But what impulfe or agitation can be pro-
pagated through the iEther from one Particle en-
tombed and wedged in the very Center of the Earth
to another in the Center of Saturn^ .Yet even thofe
two Particles do reciprocally afFe(5l each other with
the fame force and vigour, as they would do at the
fame diftance in any other Situation imaginable.
And becaufe the Impulfe from this Particle is not
directed to That only; but to all the reft in the U-
niverle,to all quarters and regions;at once invariably
and inceflantly; to do this mechanically, the fame
phyfical Point of Matter muft move all manner of
ways equally and conftantly in the fame inftant and
moment; which is flatly impoftible. But if this Par-
tide cannot propagate .fuch Motion; much lefs can
it lend out Effluvia to all points without intermiffion
or variation; fuch multitudes of Effluvia as to lay
hold on every Atom in theUniverfe without milling
of one.' Nay every Angle Particle of the very Ef-
fluvia (Ahce they alfo attrad and gravitate) muft
in this SuppoAtion emit other fecondary Effluvia all
the World oyer; and thofe others ftill emit more,
^ •>
and fo in infimtum. Now if thefe things be'repug-
nant to Humane Reafon; we have great reafon to
G g 2 aflirm,
2 a 8 A Confutation of Atheifm
affirm, That Univerfal Gravitation, a thing cer-
tainly exiftent in Nature, is above all Mechanifm
and material Caufes, and proceeds from a higher
principle, a Divine energy and impreffion.
III. Thirdly we affirm j That, though we fliould
allow, that reciprocal Attraction is efiential to Mar-
ter; yet the Atoms of a Chaos could never fo con-
vcne by it, as to form the prefent Syftem ; or if
they could form it, yet it could neither acquire thele
Revolutions, nor iubfift in the prefent condition,
without the Confervation and Providence of a Di-
vine Being.
(IFor brll:, if the Matter of the Univerfc, and
confequently the Space through which it's diffufed,.
be fuppofed to be Finite (and I think it might be de-
monftrated to be fo j but that we have already ex-
ceeded the juft meafures of a Sermon) then-, fince
every fingle Particle hath an innate Gravitation to-
ward ail others, proportionated by Matter and Di-
fiance: it evidently appears, that the outward Atoms
of the Chaos would neceffarily tend inwards and de-
fcend from all quarters toward the Middle of tlie
whole Space j for in refpeCt to every Atom there
would lie through the Middle the greateft quantity
of Matter and the moft vigorous AttraClion: and
thofe Atoms would there form and conftitute one
4
huge Iphxrical Mafs j which would be the only Bo-
»
from the Trame of the World, 22^
dy in the Univerfe. It is plain therefore, that upon
this Suppofition the Matter of the Chaos could never
corapofe fuch divided and different MalTes, as the
Stars and Planets of the prefent World.
But allowing our Adverfaries, that the Planets
might be compofed: yet however they could not
poffibly acquire fuch Revolutions in Circular Orbs,
or (which is. all one to our prefent purpofe) in El-
lipfes very little Eccentric. For let them aflign any
place where the Planets were formed. Was it near-
er to the Sun, than the prefent diftances are ? But
chat is notorioufly abfurd: for then they mull have
afcended from the place of their Formation, againft
the elfential property of mutual Attrad:ion. Or were
each formed in the fame Orbs, in which they now
move ? But then they rauft have moved from the
Point of Reft, in an horizontal Line without any in-
clination or defcent. Now there is no natural
Caule, neither Innate Gravity nor Impulfe of exter-
nal Matter, that could beget fuch a Motion. For
Gravity alone mufl: have carried them downwards
to the Vicinity of the Sun. And that the ambient Mi-
ther is too liquid and empty, to impell them hori-
zontally with that prodigious celerity, we have fuf-
ficiently pmved before. Or were they made in fome:
higher regions of the Heavens; and from thence de-
fcended by their effential Gravity, till they all arri^
vedi
I
■ - ■ ' ■ ■ ■ '■ ■■ "'I '
^ A Confutation of Atbeifm
ved actheirrefpeaive.Orbsj each with its prefentde-
gree of Velocity, acquired by the fall? But then why
did they not continue their defcent, till they were
contiguous to the Sun; whither both Mutual Attra^i-
on and Impetus carried them ? What natural Agent
could turn them afide, could impell them fo ftrong-
ly with a tranfverfe Side-blow againft that tremen-
dous Weight and Rapidity, when whole Planets were
a falling ? But if we ftiould fuppole, that by feme
crofs 3,tcr^^tion or other they might 2.ccjuire 3.n obli-
quity of defcent, fo as to mifs the body of the Sun,
and to fall on one fide of it: then indeed the force
of their Fall would carry them quite beyond it j and
fo they might fetch a compafs about it, and then re-
turn ^nd ^(cend by the (kme fteps 3.nd degrees of
Motion and Velocity, with which they defcended be-
fore. Such an eccentric Motion as this, much af-
ter the manner that Comets revolve about the Sun,
they might poffibly acquire by their innate' principle
of Gravity: but circular Revolutions in concentric
Orbs about the Sun or other central Body could in
no-wife be attain'd without the power of the Divine
Arm. For the Cafe of the Planetary Motions is
this. Let us conceive all the Planets to be formed
or conftituted with their Centers in their feveral Orbsj
and at once to be imprefs'd on them this Gravitating
Energy toward all other Matter, and a tranfverfe
_ Impulfe
from the Vrame of the World, 231
Impulfe of a jaft quantity in each, projedting them
dircdfly in Tangents to thofe Orbs. The Com-
pound Motion, which arifes from this Gravitation
and Projedtion together, defcribes the prefent Revo-
lutions of the Primary Planets about the Sun, and of
the Secondary about Thofe: the Gravity prohibiting,
that they cannot recede from the Centers of their
Motions; and the tranfverfe Impulfe wkh-holding,
that they cannot approach to them. Now although
Gravity could be innate ("which we have prov'd that
it cannot be) yet certainly this projedted, this tranf-
verfe and violent Motion can only be afcribed to
the Right hand of the moji high Godj Creator of Hea-
"Pen and Earth.
But finally, if we fhould grant them, that thefe
Circular Revolutions could be naturally attained ,•
or, if they will, that this very individual World in
its prefent pofture and motion was adtually formed
out of Chaos by Mechanical Caufes: yet it requires
a Divine Power and Providence to have prcferved it
fo long in the prelent ffate and condition. For what
are the Caufes, that prcfcrve the Syftem of our Sun
and his Planets j fo that the Planets continue to move
in the fame Orbs, neither receding from the Sun, nor
approaching nearer to him ? We have fhewn, that
a Tranfverfe Impulfe, imprefs'd upon , the Planets,
retains them in their feveral Orbs, that they are not
drawn
i —mm———— ——
3 i A Confutation of Atheifm
_ I - — * '■■i'i*—I mu I J ml
drawn down toward the Sun. And again, their Gra-
vitacing Powers fo incline them towards the Sun, that
they are not carried upwards beyond their due di-
ftance from him. Thefe two great Agents, a Trant
verfe Impulfe, and Gravity, are the Secondary Can-
fes, under God, that maintain the Syftem of Sun and
Planets. Gravity we underftand to be a conftant
Energy orFaculty,perpetually a<5bingby certain Mea-
fures and naturally inviolable Laws; we fay, a fa-
culty and Power: for we cannot conceive that the Ati
of Gravitation of this prefent Moment can propagate
it feif or produce that of the next. But the TranC-
verfe Impulfe we conceive to have been one lingle
A(5t. For by reafon of the Inactivity of Matter and
its inability to change its prefent State either of Mo-
ving or Refting, that Tranfverfe Motion would from
one fingle Impulfe continue for ever equal and uni-
form, unlefs changed by the refiftance of occurring
Bodies or by a Gravitating Power. So that thePla-
nets, fince they move Horizontally (whereby Gra-
vity doth not alter their fwiftnefs) and through the li-
quid and unrefifting Spaces of the Heavens (where
either no Bodies at all or inconfiderable ones do oc-
cur} may preferve the fame Velocity, which the £rft
Impulfe impreft upon them, not only for five or fix
thoLifand years, but many Millions of Millions. It
appears then, that if there was but One Vail Sun in
the
from the Frame of the Wirld, 235
the Univerfe, and all the reft were Planets, revolving
around him in Concentric Orbs, at convenient Di-
ftances: fuch aSyftem, as that,woLild very long en-
dure J could it but naturally have a Principle of Mu-
tual Attradrion, and be once a<5tually put into Circu-
lar Motions. But the Frame of the prefent World
hath a quite different ftru6ture: here's an innume-
rable multitude of Fixt Stars or Suns 5 all which
being made up of the fame common Matter, muft
be fuppofed to be equally endued with a Power of
Gravitation. For if All have not fuch a power, what
is it that could make that difference between Bo.
dies of the fame fort ? Nothing furely but a Dei-
ty, could have fo arbitrarily indued our Sun and Pla-
nets with a Power of Gravity not eflential to Master 5
while all the Fixt Stars, that are fo many Suns, have
nothing of that Power. If the Fixt Stars then, arc
fuppofed to have no Powtr of Gravitation, 'cis a
plain proof of a Divine Being. And 'tis as plain a
proof of a Divine Being; if they have the Power of
Gravitation. For fince they are neither revolved a-
bout a common Center, nor have any Tranfverfe
Impulfe, what is there elfe to reftrain them from ap-
proaching toward each other, as their Gravitating
Power incites them ? What Natural Caufe can over-
come Nature it felf? What is it that holds and
keeps them in fixed Stations and Intervals againft
H h an
2 34 Confutation of Athdfm
- ■ ■ ■ ' ■ 11 ■ "" ' !!■
an incelTanc and inherent Tendency todeiert them ?
Kothing could hinder, but that the Outward Stars
with their Syftems of Planets muft neccflarily have
defcended toward the middlemoil Syftem of the
Univerfe, whither all would be the moft ftrongly
attracted from all parts of a Finite Space, It is evi-
dent therefore that the prefent Frame of Sun and
Fixt Stars could not po/fibly fubfift without the Pro-
pfai. 148, vidence of that Almighty Deity, who /pake the word
and they were ynade^ who commanded <md they were
created ; who hath made them faj} for e^er and eVer,
and hath gi'ven them a Law, which jhall not be broken.
(2.) And fecondly in the Suppofition of an vir
finite Chaos, 'tis hard indeed to determin, what
would follow in this imaginary Cafe from an in-
nate Principle of Gravity. But to haffen to a con-
clufion, we will grant for the prefent, that the
diffuied Matter riaight convene into an infinite
Number of great Mafles at great diftances from
one another, like the Stars and Planets of this vifi-
ble part of the World. But then it is impofiible,
that the Planets Ihould naturally attain thefe circu-
lar Revolutions, either by Principle of Gravitation,
or by impulfe of ambient Bcxlies.' It is plain, here
is no difference as to this; whether the World be
infinite or Finite: fo that the fame Arguments that
we have ufed before, may be equally urged in
this>
from the Vrame of the Worldl ' 235
this Suppofition. And though we fliould concede,
that thefe Revolutions might be accjuired, and
that all were fettled and conftitiited in the prefent
State and Pofture of Things j yet, we fay, the
continuance of this Frame and Order, for fo long
a duration as the known Ages of the World, mull
neceflarily infer the Exiftence of God. For though
the Univerfe was infinite, the now Fixt Stars could
not, be fixed, but would naturally convene toge-
ther, and confound Syftem with Syftem : becaule,
all mutually attracting, every one would move
whither it was moft powerfully drawn. This,
they may fay, is indubitable in the cafe of a Finite
World, where fome Syftems muft needs be Out-
tnofl:, and therefore be drawn toward the Middle:
but when Infinite Syftems fucceed one another
through an Infinite Space, and none is either in-
ward or outward} may not all the Syfterns be fi-
tuated in an accurate Poife j and, becaufe equally
attracted on all fides, remain fixed and unmoved ?
But to. this we reply} That, unlefs. the very ma-
theniatical Center of Gravity of every Syftem be
placed and fixed in the very mathematical Center
of the Attractive Power of all the reft 5 they can-
not be evenly attracted on all fides^ but muft pre-
ponderate fome way or other. Now. he that con-
liders, what a mathematical Center is, and that
«i -. ' H h 2 Quantity
0
2^6 A Confutation of Atbeifm
Quantity is infinitely divifible ; will never be per-
fuaded, that fuch an Univerfal Equilibrium arifing
from the coincidence of Infinite Centers can natu-
rally be acquired or maintained. If they fay j that
upon the Suppofition of Infinite Matter, every Sy-
ftem would be infinitely, and therefore equally at-
tra(5i:ed on all fides; and confequently would reft
in an exa<51: Equilibrium, be the Center.of its Gra-
viry in what Pofition foever: this will overthrow
their very Hypothefis, For at this rate in an infi-
riite Chaos nothing at all could be formed; no Par-
tides could convene by mutual Attraction j be-
caufe every one there muft have Infinite Matter a-
round it, and therefore muft reft for ever being
evenly balanced between Infinite Attractions. E-
ven the Planets upon this principle muft gravitate
no more toward the Sun, than any other way:
fo that they would not revolve in curve Lines, but
fly away in direCt Tangents, till they ftruek a-
gainft other Planets or Stars in fome remote regi-
ons of the Infinite Space. An equal Attraction
on all fides of all Matter is juft equal to no Attra-
Ction at all: and by this means all the Motion in
the Univerfe muft proceed from external Impulfe
alone 5 which we have proved before to be an in-
competent Caufe for the Formation of a World.
And
from the Vrame of the World, 23^7
And now, O thou almighty and eternal Crea-
tor, having confidered the HeaVens the work, of thy pfai.
fngerSy the Moon and the Stars which thou hajl 'or-
dainedy with all the company of Heaven we laud
and magnify thy glorious Name, evermore praiv
fing thee and faying; Holy, Holy, Holy, Lord
God of Hofts, Heaven and Earth are full of thy
Glory: Glory be to thee,' O Lord moll High.
[238 ]
i
A
CONFUTATION
ATHE IS M
F R O M T H E
Ori£:in and Trame of the World.
The Third and Laft PAR T.
The Eighth SERMON preached December 5. t <5p2.
Adts XIV- 15, &€.
That ye fhould turn from thefe vanities unto the li-
ving God trho made Heaven and Earth and the
Sea-, and all things that are therein: Who in
times paji fufferd all Nations to walk, iu their
own ways- Neverthelefs.^ he left not himjelf
without witnefs, in that he did gobd^ and gave
m Rain from Heaven, and fruitfull. Seafons, fil-
ling our hearts with Food and Gladnefs.
J Aving abundantly proved in our Laft Exer-
That the Frame of the prefent World
could neither be made nor preferved without the
Tower of God j we fliall now confider the ftrudure
and
A Cenfiitation of AMfm, &c.
lie."! ' L J J ■ ■ - I
and motions of our own Syftem, if any chara^fers
of Divine Wtfdmi and Goodnefs may be difcovcrable
by us. And even at the firfl and general View ic very
evidently appears to us (which is our FOURTH-
and Laft Propofitionj) That the Order and Beauty
of the Syftematical Parts of the World, the Difcer-
nible Ends and Final Caufesof them, the TO /SbAt'iOv
or Meliority above what.was necefiary to be, do
evince by a reflex Argument, that it could not be
produced by Mechanifm or Chance, but by an In-
telligent and Benign-Agent, that by his excellent-
Wifdom made the He ay ens.
But before we engage in this Difquifitioiij we
muft offer one neceflary Caution j that we need not
nor do not confine and determin the purpofes of
God in creating all Mundane Bodies, merely to
Humane Ends and Ufes. Not that we believe it
laborious and painfull to Omnipotence to create a
World out of Nothing; or nniore laborious to ere-
ate a great World, than a fmall one: fo as v/e might
think- it difagreeable to the Majefly and Tranquillity
of the Divine Nature to take fo much pains for our
fakes. Nor do we count it any abfurdity, that fuch
a vafl: and immenfe Univerfe fliould be made for
the fole ufe of fuch mean and unworthy Creatures
as the Children of Men. For if we confider the:
Dignity of an Intelligent Being, and put that in the-
fcales,.
\
240 A Confutation of Atbeifm
fcales againft brute inanimate Matter ; we may af-
firm, without over-valuing Humane Nature, that
the Soul of one vertuous and religious Man is of
greater worth and excellency than the Sun and his
Planets and all the Stars in the World. If there-
fore it could appear, that all the Mundane Bodies
are forae way conducible to the fervice of Man 5
if all were as beneficial- to us, as the Polar Stars
were formerly for Navigation: as the Moon is for
the flowing and ebbing of Tides, by which an in-
eftimable advantage accrues to the World 5 for her
officious Courtefie in long Winter Nights, efpecia-
ally to the more Northern Nations, who in a con-
tinual Night it may be of a whole month are fo
pretty well accommodated by the Light of the
Moon refledied from frozen Snow, that they do
not much envy thdr Jntipodes a month's prefence of
the Sun: if all the Heavenly Bodies were thus fer-
viceable to us, we fhould not be backward to aflign
their ufefulnefs to Mankind, as the fole end of their
Creation. But we dare not undertake to fhew,
what advantage is brought to Us by thofe innume-
rable Stars in the Galaxy and other parts of the Fir-
mament, not difcernible by naked eyes, and yet
each many thoufand times bigger than the whole
body of the Earth : If you fay, they beget in us a
great Idea and Veneration of the mighty Author and
Governour
from the Vf'ame of the World, 241
Ijovernour of fuch ftupendous Bodies, and excite
and elevate our minds to his adoration and praife 5
you fay very truly and well. But would it not
raife in us a higher apprehenfion of the infinite Ma-
jefty and boundleis Beneficence of God, to fuppole
that thofe remote and vaft Bodies were formed,
not merely upon Our account to be peept at
through an Optick Glafs, but for different ends and
nobler purpofes ? And yet who will deny, but that
there arc great multitudes of lucid Stars even be-
yond the reach of the beft Telefcopes; and that
every vifible Star may 4iave opake Planets revolve
about them, which we cannot difcover ? Now if
they were not created for Our fakes 3 it is certain
and evident, that they were not made for their own.
For Matter hath no life nor perception, is not con-
fcioLis of its own exiftence, nor capable of happi-
nefs, nor gives the Sacrifice of Praife and Worfhip
to the Author of its Being. It remains therefore,
that all Bodies, were formed .for the fake of Intelli-
gent Minds: and as the Earth was principally de-
figned for the Being and Service and Contemplati-
on of Men; why may not all other planets be crea-
ted for the like Ufes, each for their own Inhabitants
which have Life and Underftanding ? If any man
will indulge himfelf in this Speculation, he need not
Quarrel with revealed Religion upon fuch an ac-
; • . I i count.
242 A Confutation of Atheifm
count. The Holy Scriptures do not forbid him
to fuppofe as great a Multitude of Syftems and as
much inhabited, as he pleafes. 'Tis true 5 there is
no mention in Mofes's Narrative of the Creation, of
any People in other Planets. But it plainly ap-
pears, that the Sacred Hiftorian doth only treat of
the Origins of Terreftrial Animals; he hath given
us no account of God's creating the Angels j and
yet the fame Author, in the enfuing parts of the Pen-
tateuch, makes not unfrequent mention of the Jn?els
of God. Neither need we be follicitous about the
condition of thofe Planetasy People, nor raife fri-
volous Difputes, how far they may participate in the
- Miferies of Adams Fall, or in the benefits of Chnft's
Incarnation. As if, becaufe they are fuppofed to be
^ationalj they muft needs be concluded to be Men ?
For what is Man^? not a (l{eafonahk Animal merely,
for that is not an adequate and diftinguifhing Defi-
nition 5 but a Rational Mind of fuch particular Fa-
culties, united to an Organical Body of fuch a cer-
tain Strudure and Form, in fuch peculiar Laws
.of Connexion between the Operations and Affedi-
ons of the Mind and the Motions of the Body.
Now God Almighty by the inexhaufted fecundity of
his creative Power may have made innumerable Or-
ders and Clafifes of Rational Minds j fome in their
natural perfedions higher than Humane Souls, others
inferior.
V
from the Vrame of the World. 243
inferior. But a Mind of fuperior or meaner capaci-
ties than Humane would conftitute a different Spe-
cies, though united to a Humane Body in the fame
Laws of Connexion : and a Mind of Humane Ca-
%
pacities would make another Species, if united to a
different Body in different Laws of Connexion.
For this Sympathetical Union of a Rational Soul
with Matter, fo as to produce a Vital communica-
tion between them, is an arbitrary inffitution of the
Divine Wifdom : there is no reafon nor foundation
in the feparate natures of either fubftance, why any
Motion in the Body fhould produce any Senfation
at all in the Soul; or why This motion fliould
produce That particular Senfation, rather than any
other. God therefore may have join'd Immaterial
Souls, even of the fame Clafs and Capacities in
their feparate State, to other kinds of Bodies and in
other Laws of Union and from thofe different
Laws of Union there will arife quite different af-
fediions and natures and fpecies of the compound
Beings. So that we ought not upon any account
to conclude, that if there be Rational Inhabitants
in the Moon or Mars or any unknown Planets of
other Syftems, they muft therefore have Humane
Nature, or be involved in the Circumftances of
Our World. And thus much was neceffary to be
here inculcated (which will obviate and preclude
I i 2 the
244 ^ Confutation of Atheifm
the moft confiderable obje<5tions of our Adverfaries)
that we do not determine the Final Caufes and Ufe-
fulnefs of the Syftematical parts of the World,
merely as they have refped to the Exigencies or
Conveniencies of Humane Life.
Let us now turn our thoughts and imaginations
to the Frame of our Syftem, if there we may trace
any viiible footfteps of Divine Wifdom and Bene-
licence. But we are all liable to many miftakes
by the prejudices of Childhood and Youth, which
few of us ever corred by a ferious fcrutiny in our
riper years, and a, Contemplation of the 'Phmome-
na of Nature in their Caufes and Beginnings. What
we have always feen to be done in one conftant
and uniform manner ; we are apt to iniagin there
was but that one way of doing it, and it conid not
be otherwife. This is a great error and impedi-
ment in a difquifition of this nature: to remedy
which, we ought to confider every thing as not yet
in Being 3 and then diligently examin, if it muft
needs have been at all, or what other ways it might
have been as poflibly as the prefent; and if we find
a greater Good and Utility in the prefent conftitu-
tion, than would have accrued either from the to-
tal Privation of it, or from other frames and ftru-
dures that might as poflibly have been as It: we
may then reafonably conclude, that the prefent coti-
ftitution
(
from the Frame of the World, . ' 245
fticucion proceeded, neither from the neceffity of
material Caufes, nor the blind fhuflBes of an imagh
nary Chance, but fiom an intelligent and Good Be-
ing, that formed it that particular way out of choice
and defign. And efpecially if this Ufefulnefs be
confpicuous not in one or a few inlfances only,
but in a long train and feries of Things, this will
give us a firm and infallible aflfurance, that we have
notpafs'd a wrong Judgment-
L Let us proceed therefore by this excellent Rule,
in the contemplation of Our Syftem. 'Tis evident
that all the Planets receive Heat and Light from the
body of the Sun. Our own-Earth in particular,
would be barren and defolate, a dead dark lump
of Clay, without the benign influence of the Solar
Rayes 5 which without cjueftion is true of all the.
other Planets. It is^ooi therefore, that there fliould
be a Sunj to warm and cherifh the Seeds of Plants,,
and excite them to Vegetation ; to impart an un-
interrupted Light to all parts of his Syftem for the
Subfiftence of Animals. But how came the Sun to«
be Luminous h not from, the neceflity of natural
Caufes, or the conftitution oE the Heavens* All
the Planets might have moved about him in the
fame Orbs and the fame degrees of Velocity as now j ,
and yet the Sun might have been an opake and
coldi
» A Confutation of Atheifm
, II ■ ■■■ I ■ II ■ — i ■■ - ■ • ' _
cold Body like Them. For as the fix Primary
Planets revolve about Him, fo the Secondary ones
are moved about Them, the Moon about the Earth,
the Satellites about Jupiterj and others about Saturn:
the one as regularly as the other, in the fame Sef-
quialteral proportion of the times of their Periodi-
cal Revolutions to the Semidiameters of their Orbs.
So that, though we fuppofe the prefent Exiftence
and Confervation of the Syftem, yet the Sun might
have been a Body without Light or Heat, of the
fame kind with the Earth and Jupiter and Saturn.
But then what horrid darknefs and defolation mufi:
have reign'd in the World ? It had been unfit for
the Divine purpofes in creating vegetable and fenfi-
tivc and rational Creatures. It was therefore the
contrivance and choice of a Wife and Good Being j
that the Central Sun fhould be a Lucid Body, to
communicate warmth and light and life to the
Planets around him.
II. We have fihewed in our Laft, that the con-
centric Revolutions of the Planets about the Sun
proceed from a compound Motion ; a Gravitation
toward the Sun, which is a conftant Energy infufed
into Matter by the Author of all things, and a pro-
je(5led tranfverfe Impulfe in Tangents to-their feveral
Orbs, that was imprefs'd at firft by the Divine Arm,
and will carry them around till the end of the
World.
from the frame of the World.
World. But now admitting that Gravity may be
eflential to Matter j and that a tranrverfe Impulfe
might be acquired too by Natural Caufes, yet to
make all the Planets move about the Sun in circu-
lar Orbs; there miifl: be given to each a determi-
nate Impulfe, thefe prefent particular degrees of
Velocity which they now have, in proportion' to
their Diftances from the Sun and to the quantity of
the Solar Matter. • For had the Velocities of the fe-
veral Planets been greater or lefs than they are now,
at the fame diftances from the Sun j or had their .
Diftances from the Sun, or the quantity of. the Sun's
Matter and confequently his Attradive Power been fy":
• 1 1 r cip.Math
greater or lets than they are now, with the lame
Velocities: they would not have revolved in con-
centric Circles as they do, but have moved in Hy-
perbola's or Parabola's or in Ellipies very Eccen-
trie. The fame may be faid of the Velocities of
the Secondary Planets with refpedt to their Diftan-
ces from the Centers of Their Orbs, and to the
Calamities of the Matter of thofe Central Bodies.
Now that all thefe Diftances and Motions and
Quantities of Matter fhould be fo accurately and-
harmonioufly adjufted in this great Variety of our'
Syftem, is above the fortuitous Hits of blind material
Caufes, and muft certainly flow from that eternal
Fountain of Wifdom, the Creator of Heaven and ■
Earth,.
Earth, who always aHs Geometrically^ by juft and ade-
quate numbers and weights and rneafur-es. And
let us examin it further by our Critical Rule : Are
the prefent Revolutions in circular Orbs more bene-
ficial, than the other would be ? If the Planets had
moved in thofe Lines above named j fometimes
they would have approached to the Sun as near as
thpOrb of and fometimes have exorbita-
ted beyond the diftance of Saturn:. and fome have
quite left the Sun without ever returning. Now
the very conftitution of a Planet would be corrup-
ted and deftroyed by fuch a change of the Interval
between it and the Sun: no living thing could have
endured fuch unfpeakable exceltes of Heat and
Cold: all the Animals of our Earth muft inevita-
• biy have perilhed, or rather never have been. So
that as fure as it is good, Very good, that Humane
Nature fhould exift j fo certain it is that the circu-
lar Revolutions of the Earth (and Planets) rather
than thofe other Motions which might as poilibly
have been, do declare not only the Power of God,
Eut his Wifdom and Goodnefs,
III. It is manifeft by our lafl: Difcourfe, that the
Ethereal Spaces are perfe(5tly fluid; they neither af-
lift nor retard, neither guide nor divert the Revo-
lutions of the Planets; which rowl through thofe
Regions as, free and unrefifted, as if they moved
in
from the ?rame of the World, 24^
I " ' ' " .1 ■■ ■ . I J ■■ I I I ■ I. I ■ M ,1,
in a yfacunm. So that any of them might aspoifibly
have moved inoppofite Courfes to the prefent, and -
in planes crofling the Plane of the Ecliptick in any
kind of Angles. Now if the Syftem had been for-
tuitoufly formed by the convening Matter of a Cha-
OS; how is it conceivable, that all the Planets both
- Primary and Secondary, fhould revolve the fame
-Way from the Weft to the Eaft, and that in the
fame Plane too without any confiderable variation ?
No natural and neceflary Caufe could fo determin
their motions; and 'tis millions of millions odds to
an unit in fuch a Caft of a Chance. Such an apt
and regular Harmony, fuch an admirable Order
and Beauty muft defervedly be afcribed to Divine
Art and Condu(ft. Efpecially if we confider, that
the fmalleft Planets are fituated neareft the Sun and
each other 5 whereas Jupiter and Saturtty that are
vaftly greater than the reft and have many Satellites
about them, are wifely removed to the extreme
Regions of the Syftem, and placed ^at an immenfe
Diftance one from the other. For even now at
this wide interval they are obferved in their Con-,
iun(5lions to difturb one anothers motions a little by
their gravitating Powers: but if fuch vaft Maffes of
Matter had been fituated much nearer to the Sun or
to each other (as they might as eafily have been,
for any mechanical or fortuitous Agent) they muft
K k - neceffarily
♦
250 A Confutation of Atbeifm
neccffarily have caufed a confiderable difturbaacc;
and diforder in the whole Syllem.
IV. But let us confider the particular Situation,
of our Earth and its diftance from the Sun. It is-
now placed fo conveniently, that Plants thrive and
flourifh in it, and Animals live; this.is matter of
h£t, and beyond all difpute. But how came it to.
pafs at the beginning, that the Earth moved in its,
prefent Orb? We have fliown before, that if Gra-
vity and a Proje(Sl:ed Motion be fitly proportion d,;
any Planet would freely revolve^ at any aflignable
diftance within the Space of the whole Syftem. Was>
it mere Chance then , or Divine Counfel and
Choice,'that conftituted the Earth in its prefent Si-,
tuation? To know this; we will enqiiirej if this
particular Diftance from the Sun be better for bur
Earth and its Creatures, than a greater or lefs would;
have been. We may be mathematically^s certain,.
That the Heat of the Sun is according to the denfi^
ty of the Sunbeams, and is reciprocally proportio-
nal to the fquare of the diftance from the- Body of >
Neroton the Sun. Now by this Calculation, fuppofe the
Earth fliould be removed and placed nearer, .to.the-
Sun, and revolve for inftancc in the Orbit of Mer-
€ury; there the whole Ocean would even boil- with-
extremity of Hear, and be all exhaled into Vapors 5,
all Plants and Animals would be fcorched and con-
. " . fumed;
from the Frame of the World, 251
fumed in that fiery Furnace. But fuppofe the Earth
fhould be carried to the great Diftancc of Saturn j
there the whole Globe would be one Frigid Zone^
the deepeft Seas under the very Equator would be
frozen to'the bottom 5 there would be no Life, no
Germination j nor any thing that comes now under
our knowledge or fenfes. It was much better there-
fore, that the Earth fhould move where it does,
than in a much greater or lefs Interval from the Bo-
dy of the Sun. And if you place it at any other
Diftance, either lefs or more than Saturn or Mercu-
ry 5 you will ftill alter it for the worfe proportio-
nally to the Change. It was fituated therefore where
it,is, by the Wildom of fome'voluntary Agent;
and not by the blind motions of Fortune or Fate.
If any one fhall think with himfelf. How then Can
.any.Anirhal rat alElive'in: Mercury and Saturn in
fuch intenfe degrees of Heat and Cold? Let him
-only confider, that the Matter of each Planet may
have.a different denfity and texture and form, which
.will difpofe andiqualifie it to be a6ted on by greater
or lefs degrees of Heat according to their feveral Si-
tuations ;- and that the Laws of Vegetation and Life
and Suftenance and Propagation are the^ arbitrary
pleafure of God, and may vary in all fplalnets ac^
cording to the.Divine Appointment and the Exigen-
cies of Things, in manners incomprehenfible to our
K k 2 ■ Imagina-
252 V A Confutation of Atheifm
Imaginations. 'Tis enough tor our purpofe to di-
fcern the tokens of Wifdom in the placing of our
Earth; if its prefent conftitution would be fpoil'd
and deftroy'd, if we could not wear Flefh and
Blood, if we could not have Humane Nature at
thofe different Diftances.
V. We have all learnt from the Dodrine of the
Sphere, that the Earth revolves with a double mo-
tion. For while it is carried around the Sun in the
Orhis Magnus once a year, it perpetually wheels a-
bout its own Axis once in a day and a night: to
. that in 24 hours fpace it hath turn'd all the parts of
the Equinodial to the rayes of the Sun. Now the
Ufes of this vertiginous motion are very confpicu-
ous; for this is it that gives Day and Night fuccef-
lively over the face of the whole Earth, and makes
it habitable dl around : without this Diurnal Ro-
ration one Hemifphere would lie dead and torpid
in perpetual Darknefs and Froft, and the beft part
of the other would be burnt up and depopulated
by fo permanent a Heat. It is better therefore,
that the Earth fhould often move about its own
Center, and make thefe ufefull Viciflitudes of Night
and Day, than expofe always the fame tide to the
adion of the Sun. But how came it to be fo moved ?
not from any neceffity of the Laws of Motion or
the Syftera of the Heavens. It might annually have
compatfed
from the Vrarjie of the World, 253
compaffcd the Sun, and yec have always turned
the fame Hemifphere towards it. This is matter
of Fa(5t and Experiment in the motion of the Moon j
which is carried about the Earth, in the very fame
manner as the Earth about the Sun,. and yet al- -
ways fliews the fame face to Us. She indeed, not-
withftanding this, turns all her Globe to the Sun
by moving in her menftrual Orb, and enjoys
Night and Day alternately, one Day of Hers be-
ing equal to about 14 Days and Nights of Ours.
But fhould the Earth move in the lame manner
about the Sun, as the Moon does about the Earth;
orie half of it could never fee the Day, but muft
eternally be condemned to Solitude and Darknefs.
That the Earth therefore frequently revolves about
its own Center, is another eminent token of the Di-
vine Wifdom and Goodnels. I .
VI. But let us compare the mutual proportion
of thefe Diurnal and Annual Revolutions j for they
are diftinjit fromjone another, and have a different
degree of Velocity. The Earth rowls once about
its Axis in a^ natural Day: in' which time all the
parts of the Equator move fomething more than 2
of the Earths Diameters; which makes about i too
in the fpace of a year. But within the fame fpace
of a year the Center of the Earth is carried above
5 o times as far once round the Orhis Magnus,, whofe
widenefs
254
——
A ConfU'tatm rf. Athdfm
Tacquet
de Circu-
vbus.
widenefs we now aflume to be 20cod Terreftrial
*
Diameters. So that the "annual rndtion is more
than 5 o times fwifter than the Diurnal Rotation,
though we meafure the latter from the Equator,
where the"Celerity is the greateft. But it muft
forum*^vo-needs be acknowledged', fince the Earth revolves
lucioni- upon a material and rugged, but a geome-
tricai Plane, c that' the propwtions of the Diurnal
and Annual Motions liiay be varied in innume-
rable degrees j any of whidh might have happened
as probably as the prefent. What was it then that
prefcribed this particular Celerityfto. each Motion,
this proportion and temperament -^between -them
both? Let us examin it By our 'former Rule: if
there be any Meliority in the prefent conftitution ;
if any confiderable Change would be for the worfe.
We will fuppofe then,-that the Annual Motion is
accelerated doubly; fo that a'periddical Revolution
would be performed m 6 Months. Such a Change
would be pernicious 5' not only becaUfe-the-Earth
could not move in^a Circular Orb,'-' Whk:h%e have
confidet'd before 5 ' but -becaufe 'the' Seafons being
then twice as fhort as they are now, the cold Win-
ter would overtake us, before our Corn and Fruits
could potftblyi be ripe. But fliall this'Motidh Lie as
mucLretardedj and the Seafons lengthened in thd
fame proportion ? This too would be as fatal as the
other;
jfrom the frame af the World. 255
other: for in^ moftCountries the Earth would be fo -
parched and^ effete by the drought-of the Summer,
that it would afford flill but one Harveft, as it doth -
at the prefent': which then would not be a fufhci-
ent ftore for the confumptiqn pf a.Year, that would
be twice as long,; as now. - But let us fuppofe, that
the Diurnal Rotation is either confiderably fwifter
or flower. * And firfl let it be retarded ; fo as to
make (for example), but 1,2 Circuits in .a year:
then every day. and night-would be as long as
Thirty are now, not fo fitly proportion d neither to
the common affairs of Life, nor to the exigencies
of Sleep and Suftenance in a conftitution of Fjefh
and Blood. But let it then be acceleratedn and
e m '■ * M
wheel a thoufand tirhes about its Center, while the
Center defcribes one. circle about the Sun : then an-
i.
Equinodiial dayf.would confift but of four Hours,,
which would be am inconvenient Change to. the in-
habitants of the Earth ,* fuch-haff y Nights 'as thofe
would give very unwelcome interruptions to our
Labours and Journeys and other Tranfadiions of
the World., It is htm therefore, that the Diurnaii
and Annual Motions fhould ;be fo proportidn'd asv
they are. Let it therefore-be afcribed to the tram
fcendent Wifdom and-Benignity of that God,. 07/30
hath made all things Very - good, and loVeth all things*
that he hath made,.
¥IL.,But:
2^6 ' A Confutation of Atbeifm
VII. But let us confider, not the; Quantity and
Proportion only, but the Mode alfo of this Diur-
nal Motion. You muft conceive an imaginary
Plane, which palling through the Centers of the
Sun and the Earth extends it felf on all fides as far
as the Firmament: this Plane is called the Ecliptick;
and in this the Center of the Earth is perpetually
carried without any deviation. But then the Axis
of the Earth, about which its Diurnal Rotation is
made, is not ered: to this plane of the Ecliptick,
but inclines toward it from the Perpendiculum in
an Angle of 2^ degrees and a half. Now why is
the Axis of the Earth in this ^particular pofture, ra-
ther than any other ? did it happen by Chance, or
oroceed from Defign? To determin this queftion,
et us fee, as we have done before, if This be
more beneficial to us, than any other Conftitutk
on. We all know from the very Elements of A-
ftronomy, that this inclined Pofition of the Axis,
which keeps always the fame Diredion and a con-
ftant Parallelifm to it felf, is the fole caule of thefe
gratefull and needfull Vicifiitudes of the four'Sea-
Ions of the Year, and the Variation in length of
Days. If we take away the Inclination 5 it would
abfolurely undo thefe Northern Nations; the Sun
would never come nearer us, than he doth'now on
the tenth of March or the twelfth of September.' But
would
•- --rr^nMI - 1 - - - — ^ 'I II .II- _
front the Frame of the World, 257
would we rather pare with the ^arallelifm} Let us
fuppofe then that the Axis of the Earth keeps al-
ways the fame Inclination toward the body of the
Sun ; this indeed would caufe a variety of Days and
.Nights and Seafons on the Earth ; but then every
particular Country would have always the fame
diverfity of Day and Night, and the fame conftitu-
tionof Seafon, without any alteration: fome would
always have long Nights and fhort Days, others a-
gain perpetually long Days and fliort Nights: one
Climate would be fcorched and fwelter'd with ever-
lafting Dog days J while an eternal December blaft-
ed another. This furely is not quite fo good as
the prcfent Order of Seafons. But fhall the Axis
rather oblerve no conftant inclination to any thing,
but vary and waver at uncertain times and pla-
ces ? This would be a happy Conftitution indeed.
There could be no health, mo life nor fubfiftence
in fuch an irregular Syftem j by thofe furprizing
Nods of the Pole we might be tofled backward or
forward in a moment from January to June^ nay
polfibly from the January of Greenland to the June
of Abejfmia. It is better therefore upon all accounts
that the Axis ftiould be continued in its prefent po-
fture and diredion: fo that this alfo is a fignal Cha-
radter of Divine Wifdom and Goodnefs.
LI But -
58 A Confutation of Atkifm
I, P ' I — ————IM— I ■ I ■ 11 ■■ —I ^ ^
But becaufc feveral have itnagin'd, that this skue
pofture of the Axis is a moft unfortunate and per-
nicious thing; that if the Poles had been ere6l to
the Plane of the Ecliptic, all mankind would have
enjoyed a very Paradife upon Earth; a perpetual
Spring, an eternal Calm and Serenity, and the
Longevity of Methufelah without pains or difeafes;,
we are obliged to confider it a little further. And
firft as to the Univerfal and Perpetual Spring, 'tis a
mere Poetical Fancy, and (bating the equality of
Days and Nights which is a thing of fmall value) as.
to the other properties of a Spring, it is naturally,
impoflible, being repugnant to the very form of
the Globe. For to thofe People that dwellunder or
near the ^Equator, this Spring would be a moft
peftilent and infupportable Summer j and as for
thofe Countries that are nearer the Poles, in which
number are our own and the rabft confiderable Na-
tions of the World, a Perpetual Spring will not do.
their bufinefs J they muft have longer Days, a near-
er approach of the Sun, and a left Obliquity of his
Rayesj they muft have a Summer and aHarveft-
time too to ripen their Grain and Fruits and Vines,,
or elfe they muft bid an eternal adieu to the very
beft of their fuftenanee.. It is plain, that the Center
of the Earth muft move all along in the Orhis Mag-
nm 5 whether we fuppofe a Perpetual .Equinox, or
an
from the ¥rame of the World. 2
an .oblique Poficion of the Axis. So that the whole
Globe would continue in the fame Diftance from
_ the Sun, and receive the fame quantity of Heat from
him in a Year or any aifignable time, in either Hy-
pothefis. Though the Axis then had been perpendi-
cular 5 yet take the whole Year about, and the
Earth would have had the fame meafure of Heat,
that it has now. So that here lies the queftion ;
Whether is more beneficial, that the Inhabitants- of
the Earth ftiould have the Yearly quantity of Heat
diftributed equally every day, or fo difpofed as it
is, a greater fliare of it in Summer and in Winter
a lefs? It muft needs be allowed, that theTempe-
rate Zones have no Heat to fpare in Summer j 'tis
very well if it be fufficient for the maturation of
Fruits. Now this being granted; 'tis as certain
and manifeft, that an even diftribution of the
Yearly Heat would never have brought thofe
Fruits to maturity, as this is a known and familiar
experiment. That fuch a quantity of Fewel all kin-
dled.at once will caufe Water to boil, which being
.lighted gradually and fucceffively will never be able
to do it. It is clear therefore, that in the conftituti-
on of a Perpetual .Equinox the beft part of the
Globe would be dcfolate and ufelefs: and as to that
little that could be inhabited, there is no reafon to
.expet^i:, that it would conftantly enjoy that admired
L 1 a Calm
26o A Confutation of Atheifm
Calm and Serenity. It the aflertion were true j yet
fome perhaps may think, that ftich a Felicity, as
would make Navigation impolTible, is not much to
be envied. But it's altogether precarious, and has
no neceflary foundation neither upon Reafon nor Ex-
•perience. For the Winds and Rains and other af-
le^lions of the Atmofphere do not folely depend (as
that alTertion fuppofeth} upon the courfe of the Sun;
but partly and perhaps mofl: frequently upon Steams
and Exhalations from fubterraneous Heat, upon the
Poficions of the Moon, the Situations of Seas or
Mountains or Lakes or Woods, and many other
unknown or uncertain Caufes. So that, though
the Courfe of the Sun (hould be invariable^ and ne-
ver fwerve from the Equator j yet the tempera-
ment of the Air would be mutable neverthelefs,
according to the abfence or prefence or various
mixture of^the other Caufes. The ancient Philofo-
phers for many ages together unanimoufly taught,
that the Torrid Zone was not habitable. The rea-
fons that they went upon were very fpecious and
probable j till the experience of thefe latter ages e-
vinced them to be erroneous. They argued from
' coeleftial Caufes only, the eonftant Vicinity of the
Sun and the dire<5tnels of his Rayes; never fulped-
ing^ that the Body of the Earth had fo great an ef-
ficiency in the changes of the Air 5 and that then
could
' ' ' • — . —
from the Vrame of the World. 261
could be the coideft and rainieft feaion, the Winter
of the Year, when the Sun was the neareft of all,
and fteer'd diredtly over mens heads. Which is
warning fufficient to deterr any man from expedi:-
ing fuch eternal Serenity and Halcyon-days from fo
incompetent and partial a Caufe, as the conftant
Courfe of the Sun in the dBquinodtial Circle. What
general condition and temperament of Air would
follow, upon that Suppoficion we cannot pofTibly
define ; for 'tis not caufed by certain and regular
Motions, nor fubjedt to Mathematical Calculations.
But if we may make a conjedture from the prefent
Conftitution ; we fball hardly wifli for a Perpetual
i£quinox to fave the charges of Weather glafles:
for 'tis very well known, that the Months of March.
and Septembery the two ^Equinoxes of Our year, are
the mofl: windy at)d teiiipeftuous, the mofl unfet-
tied and unequable of Seafons in moft Countries of
the World. Now if this notion of an unifornr
Calm and Serenity be falfe or precarious 5 then even;
the laft fuppofed advantage, the conjlant Health and-
Longevity of Men mufl be given up alio, as a
groundlefs conceit: for this (according to the Af-
fertors themfelves) doth folely, as an effedt of Nar
ture, depend upon the other. Nay further, though
we fhould allow them their Perpetual Calm and y£-
quability of Heat j they willnever be able to prove,
that;
2^2- A Confutation of Atheifm
that therefore Men would be fo vivacious as they
would have us believe. Nay perhaps the contrary
may be inferr'd, if we may argue from prelent ex-
perience: For the Inhabitants of the Torrid Zone,
who fuffer the leaft and Oiorteft receffes of the Sun,
and are within one ftep and degree of a Perpetual
ifiquinox, are not only fliorcer lived (^generally
fpeaking) than other Nations nearer the Poles 5 but
inferior to them in Strength and Stature and Cou-
2,nd in Ssll the cSrp^citics of the K4iiid« It a.p*
pears therefore, that the gradual Viciifitudes of Heat
and Cold are fo far from fliortning the thread of
mans Life, or impairing his intelleaual Faculties j
that very probably they both prolong the one in
fome meafure, and exalt and advance the other.
So thatftill we do profefs to adore the Divine Wif-
dom and Goodnefs for this variety of Seafons, for
Gen. 8. Seed-time and hamfi, and coU and he'at, andfummer
and winter.
VIII. Come we now to connder the Atmo-
fpherCj and the exterior Frame and Face of the
Globe'; if we may find any tracks and foOtfteps of
Wifdom in the Conftitution of Them. I need not
now inform you, that the Air is a thin fluid Body,
endued with Elafticity or Springinefs, and capable
teM,. of Condenfation and Rarefaaio'n; and •fliould it be
S Af/ much more^expanded or eondenfed, than it natural-
■ ly
from the 7rante of the World, 16^
ly is, no Animals could live and breath: it is pro-
bable alfo, that the Vapo.urs could not be duly
raifed and fupported in it 5 which at once would
deprive the Earth of ail its ornament and glory, of
all its living Inhabitants and Vegetables too. But
'tis certainly known and demonftrated, that the .
Condenfation and Expanfion of any portion of the
Air, is always propordonal to the weight and pref-
fure incumbent upon it: fo that if the Atmofphere
had been either much greater or lefs than it is, as it
might eafily have been, it would have had in its low-
eft region on the Surface of the Earth a much great-
er denftty or tenuity of texture 3, and confequently •
have been unftrviceable for Vegetation and Life. It
muft needs therefore be an Intelligent Being that
could fo juftly adapt it to thofe excellent purpofes.
'Tis concluded by Aftronomers, that the Atmo-
Iphere of the Moon hath no Clouds nor Rains, but
a perpetual and uniform ferenity:, becaufe nothing
difcoverable in the Lunar Surface is ever covered and
abfconded from us by the interpofition of any clouds
or mifts,but fuch as rife from our own Globe. Now
if the Atmofphere of Our Earth had been of fuch a
Gonfticution J there could nothing, that now grows
or breaths, in it, have been formed or preferved ;
Humane Nature muft have been quite obliterated
out of. the Works of Creation. If otir Air had not
been
A Confutation of Atheifm
b^T fpringy elaSical Body, no Animal could
have exercifed the very funtStion of Refpiration:
and yet the ends and iifes of Refpiratioii are not
ferved by that Springinefs, but by feme other un-
Mr.Biy/e's known and fingular Quality. For the Air, that in
contiL-exhaufted Receivers of Air-pumps is exhaled from
phynS- Minerals and Flefli and. Fruits and Liquors,^ is as
TTexp'" ^'^d genuine as to Elafticity and Denlity or
about the Rarefaction, as that we refpire in: and yet th's fa-
aitioLis Air is fo far from being fit to be breathed
in^ th^-t It kills Animals in moment^ even fooner
than the very abfence ol all Air, than a Vacuum it
- felf. All which do inferr the moft admirable Pro-
vidence of the Author of Nature 5 who foreknew
the necefiicy of Rains and Dews to the prefent ftru-
aure of Plants, and the ufes of Refpiration to Ani-
mals; and therefore created thofe correfpondent
properties in the Atmofphere of the Earth.
IX. In the next place let us confider the ample
Lucres, provifiou of Watets, thofe inexhaufted Treafures of
^LTilre the Oceati: and though fome have grudged the
rerrarum great fhare that it takes of the Surface of the Earth,
diftinet o-& r \ • C '
ras. WC fll2.ll pfOpOlC tulS tOOj 2S 2 COnipiCUOUS
mark and charaaer of the W iidom of God. For
that we may not now fay, that the vaft Jtlantkk
Ocean is really greater Riches and of more worth
to the World, than if it was changed into a fifth
Continent:
T
frm the Frame of the Wirld.
%
Continent j and that the Dry Land is as yet much
too big for its Inhabitants 5 and that before they
fhall want Room by increafing and multiplying,
there may be mw Heayens and a new Earth: We dare
venture to affirm, that thefe copious Stores of Wa-
ters are no more than neceflary for the prefent con-
ffitution of our Globe. For is not the whole Sub-
ffance of all Vegetables mere modified Water ? and
confequently of all Animals too; all which either
feed upon Vegetables or prey upon one another? Is
not an immenfe quantity of it continually exhaled
by the Sun, to fill the Atmofphere with Vapors and
Clouds, and feed the Plants of the Earth with the
bairn of Dews and the fatnefs of Showrs ? It feems
incredible at firff hearing, that all the Blood in our'
Bodies fhould circulate in a trice, in a very few mi-
nutes; but I believe it would be more furprizing,
if we knew the fhort and fwift periods of the great
Circulation of Water, that vital Blood of the Earth,
which compofeth and noiiriflieth all things. If we
could but compute that prodigious Mafs of it, that
is daily thrown into the channel of the Sea from all
the Rivers of the World: we fhould then know
and admire how much is perpetually evaporated
and caff again upon the Continents to fupply thofe •
innumerable Streams. And indeed hence we may
difcover, not only the Uje and ISlecejJity, but the
Mm • Caufe
266 A Confutation of Atheifm
Caufe too of the vaftnefs of the Ocean. I never yet -
heard of any Nation, that complained they had
too broad or too deep or too many Rivers, or
wiflied they were either fmaller or fewer: they un-
derftand better than fo, how to value and elfecm
thofe ineftimable gifts of Nature. Now fuppoling
that the multitude and largenefs of Rivers ought to
continue as great as now 5 we can eafily prove,
that the extent of the Ocean could be no lefs than
it is. For it's evident and neceffary, (if we follow
the moft fair and probable Hypothefis, that the O-
rigin of Fountains is from Vapors and Rainj that
the Receptacle of Waters, into which the mouths
of all thofe Rivers muft empty themfelves, ought
to have fo fpacious a Surface, that as much Water
may be continually brufhed off by the Winds and
exhaled by the Sun, as (befides what falls again im
Showers upon its own Surface^ is brought into it
by all the Rivers. Now the Surface of the Ocean
is jufl: fo wide and no wider: for if more was eva-
porated than returns into it again, the Sea would
become lefs; if lefs was evaporated, it would grow
bigger. So that, becaufe lince the memory of all
ages it hath continu'd at a ftand without confidera-
ble variation, and if it hath gain'd ground upon
one Country, hath loft as much in another j it muft
confetjuently be exa(ftly proportioned to the prelenr
conftitLition
from the Yrame of the World, tSf
confticution of Rivers. How rafli therefore and
vain are thofe bufie Projectors in Speculation, that
imagin they could recover to the World many neW'
and noble Countries, in the mofl: happy and rem-
porate Climates, without any damage to the old
ones, could this fame Mafs of the Ocean be lodged
and circitmfcribed in a much deeper Charinel and
and . within narrower Shores! For by how much
they would diminifli the prefent extent of the Sea,
fo much they would impair the Fertility and Foun-
tains and Rivers of the Earth: becaufe the quantity
of Vapors, that muft be exhaled to fupply all thefe,
would be leflened proportionally to the bounds of
the Ocean J for the Vapors are not to be meafured
from the bulk of the Water, but from the fpace of
the Surface. So that this alfo doth inferr the fuper- '
lative Wifdom and Goodnels of God, that he hath,
treafured up the Waters info deep and rpacious a
Storehoufe, the place that he hath founded and appoint-
ed for them.
X. But fome men are out „ ... i ^ /r .
Nequaqua}n nobis divmitw efjecreatam
of Gove with the features and Naturam rerum, tanta pat pradita culpa.
^ .J - PrincipOy quantum coeli tegit impetus inge^is^
mean of our Earth ; they do Inde avidam partem^ monPes Syiv^q\ feraruns
. • . J J . Poffed^re^ tenent rupes^ ^vafiieque paludes,
not like this rugged and irre- Et marey qmd late terrarursf dijhnit or as,
gular Surface, thefe Precipices
and Valleys and the gaping Channel of the Ocean.
This with them is Deformity, and rather carries
M m 2 the
268
Confutation of Atheifm
the face of a Ruin or a rude and indigefted Lump
of Atoms that cafually convened fo, than a Work
of Divine Artifice. They would have the vafl:
Body of a Planet to be as elegant and round as a
factitious Globe reprefents it; to be every where
fmooth and equable, and as plain as the Elyfian
Fields. Let us examin, what weighty reafons they
have to difparage the prefent conftitution of Na-
ture in fo injurious a manner. Why, if we fup-
pofe the Ocean to be dry, and that we look down
upon the empty Channel from fome higher Region
of the Air, how horrid and ghaftly and unnatural
would it look ? Now admitting this Suppofition;
Let us fuppofe too that the Soil of this dry Channel
were covered with Grafs and Trees in manner of
the Continent, and then fee what would follow.
If a man could be carried afleep and placed in the
very middle of this dry Ocean j it rauft be allowed,
that he could not diftinguifh it from the inhabited
Earth. For if the bottom fhould be unequal with
Shelves and Rocks and Precipices and Gulfs 5 thefe
being now apparePd with a veftiire of Plants,
would only refemble the Mountains and Valleys
that he was accuftomed to before. But very .pro-
bably he would wake in a large and fmooth Plain::
for though the bottom of the Sea were gradually
inclin d and floping from the Shore to the middle:
, . ■ y«
X.
from the Frame of the World. i
yet the additional Acclivity, above what a Level
vvQuld ieem to have, would be imperceptible in fo-
fhort a profped: as he could take of it. So that ta
make this Man fenhble what a deep Cavity he was- ^
placed in 3 he muft be carried fo high in the Air,,
till he could fee at one view the whole Breadth of
the Channel, and fo compare the depreffion of the
Middle with the elevation of the Banks. But then?
a. very fmall skill in Mathematicks is enough to in-
ftrud us, that before he could arrive to that di-
ftance from the Earth, all the inequality of Surface
would be loft to his View: the wide Ocean would
appear to him like an even and uniform Plane
(uniform as to its Level, though not as to Light
and Shade) though every. Rock of the Sea was as.
high as the (P/Vo of Tenerif. But though we fhould..
grant, that the dry Gulf of the Ocean would ap-
pear vaftly hollow and horrible from the top of a-
high Cloud: yet what a way of - reafoning is this
from the freaks of Imagination, and impoffible
Suppofitions ? Is the Sea ever likely to be evapo-
rated by the Sun, or to be emptied with Buckets I -
Why then muft we fancy this impoflible drynefs p
and then upon, that fid:itious account calumniate
Nature, as deformed and ruinous and unworthy,
of a Divine Author ? Is there then any phyfical de-
iormity in the Fabrick of a" Humane Body 3. be--
laamwfli'iTi I riniw ;ii i m ' '■ ■■ - " - '
2 JO A Confutation of Atheifm
caufe our Imagination can ftrip it of its Mufcles
and Skin, and fliew us the fcragged and knotty
Backbone, the gaping and ghaftly Jaws, and all
theSceleton underneath? We have fhewed before,
that the Sea could not be much narrower than it is,
without a great lofs to the World: and muft we
now have an Ocean of mere Flats and Shallows,
to the utter ruin of Navigation j for fear our heads
fliould turn giddy at the imagination of gaping A-
byfles and unfathomable Gulfs ? But however, they
may lay, the Sea-fhores at leaft might have been
even and uniform, not crooked and broken as they
are into innumerable Angles and Creeks and In-
lets and Bays, without Beauty or Order, which
carry the Marks more of Chance and Confuflon,
than of the production of a wife Creator. And
would not this be a fine bargain indeed ? to part
with all our Commodious Ports and Harbours,
which the greater the In-lct isv are fo much the
better, for the imagiinary pleafure of an open and
Breight Shore without any retreat or Ilielter from
the Winds; which would make the Sea of no life at
all as to'Navigation and Commerce. But what
apology can we make for the horrid deformity of
Rocks and Crags, of naked and broken Cliffs, of
long Ridg^es of barren Mountains, in the conveni-
^ r .
enteft. Latiaides for Habitation and Fertility, could
but
from the Vrame of the World, 271
buc thofe rude heaps of Rubbifli and Ruins be re-
moved out of the way ? We have one general and
fufficient anfwer for all feeming defeats or diforders
in the conftitution of Land or Sea 5 that we do not
contend to have the Earth pafs for a Paradife, or
to make a very Heaven of our Globe, we reckon
it only as the Land of our and afpire
afters better^ and a coslejlial Country. 'Tis enough, HeB.iii.
if it be fo framed and conftituted, that by a care-
full Contemplation of it we have great reafon to
acknowledge and adore the Divine WilHom and
Benignity of its Author. But to wave this general
Reply i let the Objedlors confider, that thefe fup-
pofed irregularities muft neceflarily come to pafs
from the eftablifli'd Laws of Mechanifm and the*
ordinary courfe of Nature. For fuppofing the Exi-
ftence of Sea and Mountains; if the Banks of that^
Sea muft never be jagged and torn by the impetu-
ous affaults or the filent underminings of Waves jr
if violent Rains and Tempefts muft not wafh down
the Earth and Gravel from the tops of fome of thofe
Mountains, and expoffe their naked Ribbs to the
face of the Sun 5 if the Seeds of fubterraneous Mi-
nerals muft not ferment, and fometimes caufe
Earthquakes and furious eruptions of Volcano and'
tumble down,broken Rocks, and lay them in con-
fufion : then either all things muft have been over-
ruled 1
/
ruled miracuioufly by the immediate interpolicion
oi God wkhouc any mechanical Aifedions or fettled
Laws of Nature, or eife the body of the Earth
muft have been as fixed as Gold, or as hard as A-
damant, and wholly unfit for Humane Habitation.
Gen. I. So that if it was good in the fight of God, that the
prefent Plants and Animals, and Humane Souls
united to Flefh and Blood fhould be upon this Earth
under a fettled conftitution of Nature: thefe fup-
pofed Inconveniences, as they were forefeen and
permitted by the Author of that Nature, as necefla-
ry confe<]|uences of fuch a confiitution j fo they can-
not inferr the leaft imperfe(5tion in his Wifdom and
Goodnels. And to murmure at them is as unrea-
fonable, as to complain that he hath made us Men
and not Angels, that he hath placed us upon this
Planet, and not upon fome other, in this or ano-
ther Syftem, which may be thought better than
Ours. Let them alfo confider, that this objedted
Deformity is in our Imaginations only, and not
really in Things themfelves. There is no llniver-
fal Reafon (I mean fuch as is not confined to Hu-
mane Fancy, but will reach through the whole In-
telle(5lual Univerfe) that a Figure by us called Re-
gular, which hath equal Sides and Angles, is abfo-
lutely more beautifull than any irregular one. All
Pulchritude is relative j and all Bodies arc truly
and
'frmu the Frame ef the World. ' 273
and phyficaliy beautifull under all poffible Shapes
and Proportions j that are good in their Kind, that
are fit for their proper ufes and ends of their Na-
tures. We ought not then to believe, that, the
Banks of the Ocean are really deformed,, becaufe
they have not the form of a regular Bulwark 5 nor
that the Mountains are out of fhape, becaufe they
are not exadt Pyramids or Cones j nor that the
Stars are unskilfully placed, becaufe they are not all
fituated at uniform diftances. Thefe are not Natui
ral Irregularities, but with refped: to our Fancies
only; nor are they incommodious to the true UfeS'
of Life and the Defigns of Man's Being on the
Earth. And let them further eonHder, that thefe
Ranges of barren Mountains, by condenfingthe Va'
pors, and producing Rains and Fountains and Ri-
vers, give the very Plains and Valleys themfelves.that
Fertility they boaft of: that thofe Hills and Mouu'
tains fupply Us and the Stock of Nature with a^
great variety of excellent Plants. If there were no -
inequalities in. the Surface of the Earth, nor in the
Seaions of the Year j we fliould lofe a conliderable:
fhare of the Vegetable Kingdom: for all Plants,
will not grow in an uniform. Level and the fame
temper of Soil,, nor with the fame degree of Heat. -
Nay let themlaftly confider, that to thofe Hills and.
Mountains we. arc obliged for all our. Metals,. andi
' • N. nt wkki
274. • ^ Confutation- of Athsifm
with them for all the conveniencies and comforts of
Life. To deprive us of Metals is to make "us
mere Savages; to change our Corn or Rice for the
old Arcadian Diet, our Houfes and Cities for Dens
and Caves, and our Cloathing for Skins of Beafts:
'tis to bereave us of all Arts and Sciences, of Hifto-
ry and Letters, nay of Revealed Religion too that
ineftimable favour of Heaven: for without the be-
nefit of Letters, the whole Gofpel would be a mere
Tradition and old Cabbala, without certainty, with-
out authority. Who would part with thefe Solid and
Subftantial Bleffings for the little fantaftical plea-
fa^ntncfs of fmooth uniform Convexity and Ro-
tundity of a Globe ? And yet the misfortune of it is,
that the pleafant View of their imaginary Globe, as
well as the deformed Spedacle of our true one, is
founded upon impoflible Suppofitions. For that
equal Convexity could never be feen and enjoyed
by any man living. The Inhabitants of fuch an
Earth could have only the fliort profpedt of a little
Circular Plane about three Miles around them 5
tho' neither Woods nor Hedges nor artificial Banks
fliould intercept it: which little too would appear
to have an Acclivity on all fides from the Speaa-
tors 5 fo that every man would have the difpleafure
of fancying himfelf the loweft, and that he always
dwelt and moved in a Bottom. Nay, confidering
from the Yrame of the World. 2 75
that in fuch a conftitution of the Earth they could
have no, means nor- inftruments of Mathematical
Knowledge; there is great reafon to believe, that
the period of the final Diflblution might overtake
them, ere they would have known or had any
Sufpicion that' they walked upon a round- Ball.
Muft we therefore, to make this Convexity of the
Earth difcernible to the Eye, fuppofe a man to be
lifted up a great height in the Air,, that he may
have a very fpacious Horizon upder one View ? But
then again, becaufe of the diftanee^ the convexity
and gibboufnefs would vanifli away; he would on-
ly fee below him a great circular Flat, as level to
his thinking as the face of the Moon., Are there
then fuch ravifliing Charms in a dull unvaried Flat,
to make afufficient compenfation rk chief things Dm. 3].
of the ancient Mountains^ and for the precious things of^^'
the lajling HiUsl Nay we appeal to the fentence of
Mankind ; If a Land of Hills, and Valleys has not
more Pleafure too and Beauty than an uniform Flat ?
which; Flat if ever it may be faid to be very de-
lightfuli, is then only, when 'tis viewed fromrthe
top of a Hill. What were the Tempe of Theffalyyf'de.iEU.
lb celebrated in ancient ftory for their unparallelled mftMbi
pleafantnels, but a Vale divided with a River and"*'
terminated with Hills ? Are not all the defcriptions
of Poets embellifli'd with fuch Ideas, when they
N n 2: woulc^
2'^6 A Confutation of Atheijm
would reprcfent any places of Superlative Delight,
any blifsfull Seats of the Mufes or the Nymphs, a-
ny facred habitations of Gods or Goddefles ? Xhey
will never admit that a wide Flat can be pleafant, -
• ' nonot in the very
Virg &n.6. At pater Anchifes penitw convalle virenti. f kUs : but thofc
6cibid. Hoc fliberate jugum. ih» Et tumulum J ft b di rfificd
with depreliTed Valleys
V Flours wortby of Paradife, which not nice Alt ^.tld fwclliog AfcCUtS#
Kttah pS fSiThey cannot imagin t
Paradife Left, ho. gyen Paradife to be a
- ... . r « , place of Pleafure, nor
II For Earth hath this variety from Heaven Y • ri r 1 <•
Of Pleafure fituate in Hill and Dale. HeaVen It lelr tO be H
Ibid. lib. Oa ,
Heaven without them.
Let this therefore be another Argument of the Di-
vine Wifdom and Goodnefs, that the Surface of the
Earth is not uniformly Convex (as many think it
would naturally have been, if mechanically form-
ed by a Chaos) • but diftinguifhed with Mountains
and Valleys, and furrowed from Pole to Pole with
the Deep Channel of the Sea 5 and that becaufe of the
7,5 l^pvnov, it is better that it Fhould be fo.
- i • *
Give me leave to make one fhort Inference from
what has been faid, which fhall finifli this prefent
Difcourfe, and with it our Task for the Year. We
have clearly difcovered many Final Caufes and
' : Characters
-II • I ' f ' iwr k illinn
iliM- -in .■.—
from the frame of the World, 277
Chara<5lers of Wifdom and Contrivance in the
\
Frame of the inanimate World 5 as well as in the
Organical Fabrick of the Bodies of Animals. Now
from hence arifeth a new and invincible Argument,
that the prefent Frame of the World hath not exift-
ed from all. Eternity. For fuch an ufefulnels of
things or a fitnefs of means to Ends, as neither pro-
ceeds from the neceffity of their Beings, nor can
happen to them by Chance, doth nccelTarily inferr
that there was an Intelligent Being, which was the
Author and Contriver of that Ufefulnefs. Weserm.v.
have formerly demonftrated, that the Body of a
Man, which confifts of an incomprehenfible varie-
ty of Parts, all admirably fitted for their peculiar
Fundlions and the Confervation of the Whole,
could no more be formed fortuitoufly; than the
ySneis of Firpl, or any other long Poem with good
Senfe and juft Meafures, could be compofed by the
Cafual Combinations of Letters. Now to purfiie
this Comparifon} as it is utterly impoffible to be
believed, that fuch a Poem may have been.eternal,
tranfcribed from Copy to Copy without any firil
Author and Original: fo it is equally incredible
and impoflible, that the Fabrick of Humane Bo-
dies, which hath fuch excellent and Divine Artifice^
and, if I may fo fay, fuch good Senfe and true
Syntax and harmonious Meafures in its Conftitution,
fliould
27 B A Confutation of Atbeifm, &c.
fliould be propagated and tranfcribed from Father
to Son without a firft Parent and Creator of it.
An eternal ufefulnefs of Things, an eternal' Good
Senfe, cannot poffibly be conceived without an
eternal Wifdom and Underftanding. But that can
be no other than that eternal and omnipotent God j
Brov. 3. hy Wtfdom hath founded the Earthy and by Under-
Jlandin^ hath efablijhed the Heavens: To whom be
all Honour and Glory and Praife and Adoration
from henceforth and for evermore. AMEN-
FINIS.
■ ' .1.1 —— I, 11^ ,11 p■|||,-|^||,|
THE
SERMON T.
g ^HE Folly of Atheifm, and (what is now cal-
J led). Deifm even, with Refped to the Pre-
Tent Life,.
Pfalm XIV. V. 1.
Fool hath (aid in his Hearty Time is no God -j they
are corrupt, they haMe done abominable works, there
is none that doth good. Pag. i
• ■ ■ SER.
fCkrSrwi
T he Contents.
175
'I' V
- SERMON 11.
Matter and Motion cannot think: Or, a Gonfutation
of Atheifm from the Faculties of he Soul.
AasXVII. 27.
T1?at they JhouU Jeek the Lordy if haply they might feel
after him^ and find him 3 though he be not far from
e'pery one of us : for in him we Live, and MoVe,
and haVe our 'Being, P- ? ^
SERMONS III, IV, V.
A Confutation of Atheifm from the Striidure and
Origin of Humane Bodies.
Aasxvii. 27.
Hjat they f?ould feek the Lord, if haply 'they might feel
after him^ and find'him; though he be not far from
eVery one of us : for in him we LiVe, and MoVe,
and have our Being. p. (58, pp, 1 ? z
SERMONS VI, VII, VIII.
A Confutation of Atheifm from the Origin and
Frame of the World.
-r
A^sXlY. 15,
That ye Ihould turn from thefe Vanities unto the living
Gad, who made HeaVen and Earth and the Sea, and
. all
sSo
The Contents.
all things that are therein: Who in times paft fu^er'^d
all ISLatms to. walk in their own ways, l^e'perthelefsy
he left not himfelf without witnefsy in that he > did
goodj and gave us ^in from HeaVen^ and frmtfuUi
SeaJonSj jilling our hearts with Food and Gladnefs.
p. 1 <^5, I^3
' » I
»jn
THere are now in the Prefs, Five Difertathm about
Phalariss Epiftles, Fables, &c. With an
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