or who gave that Magnetical Virtue to that Cause And we must be forced to walk from one Natural Cause to another till at last we must come to a Supreme Infinite Efficient that hath no Limits or Bound of his Power Wisdom or Being even the Great and Infinite and Glorious God I confess this way of Argumentation is applicable to any other Effect or Motion in Nature and concludes the necessary Existence of a Being absolutely Perfect as it doth in this Instance of the Magnet and is no more peculiar to this Effect in Nature than to any other But yet it may be usefully and with great Evidence of Reason and Plainness deduc'd from the Consideration of the Magnetism of the Earth though it exclude not the like Improvement of any other appearance in Nature to the same Conclusion CHAP. III. The Evidence of the Existence of the Glorious GOD from the Supposition of a Self-moving Principle in Nature THAT there are such Beings in Nature that exert their Motions and Effects from an Internal Principle we have sufficient Evidence which way soever we look in the World and I shall further instance from the Subject in hand Now a Being that hath the Principle of his Actions and Motion in himself I suppose to be of Two Kinds I. That Being which is absolutely Independent the Original of all other Beings and Powers Infinite in Essence and Power the Great and Glorious GOD in the virtue of whose Presence Influence and Activity all other Active Powers have their Being and Operations whose Existence is not demonstrable à Priori or from his Causes for he is the Soveraign Primitive Cause of All Things but is demonstrable by his Effects Works and Operations And this is that which I am endeavouring to evince even by this little portion of Nature which I have in hand II. Again There are other Beings that although they have the principal Motions and Operations within themselves yet 1 st Have it not from themselves but either mediately or immediately from that Great Sovereign Fountain of Being and Power above-mention'd 2 dly Nor have it independently For as in their Original they have it from God so they still have it dependently upon Him If the Soveraign Influence should not uncessantly be communicated to their Beings and Operations both would cease And consequently although when they are once setled they have the Root of their Motions and Operations within themselves so that no other Created Cause doth Physically contribute to them yet the Sovereign Cause and his Influence hath still a most Intimate Co-efficiency with them in all their Motions and Operations and such an Efficiency that is far greater and more intimate to them than those Self-moving Principles themselves For though these Principles as in relation to the Effects these Self-moving Principles produce habent se per modum primariorum efficientium yet in relation to Almighty God habent se per modum Instrumenti vel Causae subordinatae Now these Self-moving Intrinsick Principles are not unfitly called Essential Virtues or Essential Forms and in respect of their Production are of Two kinds First Such as were lodged primarily in some Nature or Body without any Traduction from any other Created Being such were the Virtutes Essentiales or Forms of the First Animals such is also the Magnetical Form or Essential Virtue of the Earth which could no otherwise be derived to it but from the Efficiency Ordination and Institution of the Sovereign Creator and Architect of the World And this hath been the Business of the former Chapter Secondly Such Forms or Essential Virtues as have their immediate Origination by some other Productive Cause either by way of Ordinary Generation as is done in the Production of Animals and Vegetables ex Semine or by way of Irradiation as Fire produceth Fire or as the Magnet is produced in the Bowels of the Earth Now although these Productions of Essential Virtues Forms or Self-moving Principles recognize another Natural Immediate Efficient in their first Production yet being once produced and perfected they act and move and operate immediately from themselves and independently upon the Immediate Cause of their Production The Egg of a Hen would be hatch'd into a Chicken and the Form or Essential Virtue of this Chicken would exert its own Operations proper to its Species though the Hen were dead And I make as little doubt that a Magnet once fully perfected in the Earth would have its Magnetical Attraction though we could suppose the Earth it self annihilated or its Magnetism extinct For though there could be no Union of a Vis or Forma Magnetica to a Magnet but by the Irradiation of the Earth yet when it is once perfected into a compleat Magnetical Nature and the Magnetical Virtue once radicated in it it would then act many of its Motions independently as in relation to the Earth from which it had its first Production though possibly some of its Motions which are relative to the Earth would be lost Now the due consideration of these Essentiales Virtutes or Forms that have in themselves a Principle of their Operations are in their kind as effectual a demonstration of the Existence of Almighty God as the series and connexion and dependence and subordination of Efficients or Efficient Causes And therefore in this place I shall not make use of that way of Argumentation namely the necessary reduction of all Powers or Essential Virtues either mediately or immediately to their First Efficient which was the method of the former Chapter but shall consider them barely as active self-moving Vertues or Forms or Powers and shall thereupon examine what Evidence that naked Consideration affords us of an Existence of a Sovereign and most perfect Being 1. In the pursuit of the Effects and Appearances of Nature when we come to a self-moving Principle we are come to the uttermost term and limits of our bare Physical enquiry into the Cause of any such Motions and Effects When I see the Index of a Clock point to the Hour of the Day I can trace that motion to the next Wheel that moves it and so to the next and then to the Rundle that is moved by the Spring and then to the weight of Lead that from an inward self-moving principle moves downward and there I am at a stand I can carry my Series of Physical Causes no farther for if I enquire why this Weight moves downward I get no higher but only to the Ordination of the Sovereign of the World that had impressed that intrinsick self-moving Power into this as all other heavy Bodies And therefore Aristotle after he had established that Principle that quicquid movet movetur ab alio when he comes to the Motion of heavy Bodies wherein he could find no other impulsive Physical Cause of their Motion without them but in their very own intrinsick Nature hath only this solution for it quod movetur à generante But this Solution of his solves not
the business without recourse to the Sovereign Cause of all things for although the Generans was that which convey'd the Principle it self into the heavy Body to move it self yet when that Principle is once settled namely a heavy Body once constituted it moves now independantly upon its generative immediate Natural Cause which it may be is corrupted and dissolved yet that active and self-moving Principle exerts its Motion from its own intrinsick Nature If it be said that the Spring of the Watch doth the like and yet it is performed but mechanically for the Spring of Steel made strait at first and then rolled up into a spiral consistence endeavouring its own restitution gives as effectual and regular Motion to the Wheels and so to the Index as the weight of Lead doth I Answer It is true it doth so but yet it doth not avoid nor answer the Instance 1. Even that disposition of the Spring requires an Intelligent Agent to bring it about and order it and certainly no less is requir'd even to the impression of this Motive Power to a heavy Body 2. Again in that disposition of the Spring we can and must necessarily arrive to a Natural Cause of that Motive Principle of the Spring namely the conversion of that Body into a Consistence contrary to its Nature whereby it endeavours its restitution to its natural state and so Evolves it self and by that Evolution moves the String and that the Fusee and that the Wheel But the Motion of heavy Bodies to the Center hath not any assignable mechanical Cause of its Motion but it s own intrinsick Propension 3. And this Propension is not to be annexed unto it by any humane power no nor by any other assignable Cause but from the impression and signature of the Supreme Lawgiver whose Law and Constitution which we call Nature or the Law of Nature has implanted in heavy Bodies that habitude between them and the Center of the Earth to move thither But this descensus Gravium is but one single Motion if we look upon the Magnetical Body of the Earth which is the Primum Magneticum or that which is the natural issue of the Earth namely the Magnet we shall see a greater variety of Motions as that of direction attraction and other Magnetical Motions and all these proceeding from a self-moving principle in these Magnetical Bodies and higher than that we cannot go in the Assignation of Natural Causes Let any Man living of the greatest Perspicacity use all the diligence imaginable he shall never be able to assign any mechanical or other Natural Cause of these Motions but must fix only in an internal self-moving Principle lodged in the Magnet or Earth it self and all the reason he shall give is only this Ita fert vis naturalis ipsius Magnetis And although it is true the common Hypothesis allows an actual Motion to the Earth yet the composing of it self in its Polar Position arising immediately from its Magnetical Nature and the production of Magnetical Virtues in Magnets and other things is not unfitly call'd a self-moving or at least a self-disposing or ordering Principle But yet this is much more evident in the Perception Appetite and Motions of the Sentient Nature and yet still much more in the Intellectual or Rational Nature Whither or to what else than to an internal self-moving Principle can we attribute the sentient Perception of Animals their Instincts their Memory their Appetites And when we come to that admirable Creature Man to what other immediate Cause can we attribute those more admirable Instances of Intellection Ratiocination Freedom of Will than to an internal self-moving Principle that excites and exerts these admirable Operations And if any one shall say that these Faculties and their Operations are moved extrinsically by their Objects It is true they are so but these are not Physical Movers but only Moral or Objective Movers the Physical Motions are still performed by that internal Vis or Virtus movens When a Child sees an Apple it is the Apple that he sees and either by the beautifulness thereof or the former experience that he hath had of the like Object he remembers it is good and pleasant to the Taste he thereupon desires it and then reacheth and moveth after it and tastes it It is indeed the Apple that excites all these Motions of Sight Perception Memory Appetite Local Motion but still the Apple only moves objectively and morally not physically but still the Perception Memory Appetite Local Motion is performed by the inward Principle that moves it physically and actively in and from it self But yet further there are certain Motions that are exerted by Inanimate things and much more by things Animate that have not so much as an Objective Motion from without but are wholly and entirely exerted from this inward Principle without any previous Excitation or any external Document Custom or Instruction such as are the Motions of heavy Bodies to the Center of the Earth the Magnetical directions and motions of the Magnet and especially the great Magnet of the Earth the specifical Vertues of Vegetables the admirable Instincts of Animals which they obtain and according to them move and dispose themselves without any previous Instruction or objective Excitation but barely and primitively from that implanted Inclination Form intrinsick Principle the very Signature and Character implanted in their very Natures and we can carry their Operations no higher in a Series of Physical Causes than that Internal self-moving Principle And if we attempt to carry them further we must at last rest and fix in that Sovereign most Perfect Being the Glorious God that imprinted this active Signature upon their Natures as I shall further in the next place evidence Therefore 2. Upon the Consideration that there are these active self-moving Principles in many if not all Beings that we are acquainted with in the World let us but now consider where we can fasten the Origination of them and what or who it was that imprinted these admirable active Characters at first upon things in Nature It is impossible they should have them from themselves and their own activity For 1 st That were to suppose them to be before they were Again 2 dly Since it is apparent they are determined in their Being and Operations it is necessary they should have a Cause of such their Determination as I have shewed in the former Chapter 3 dly Again since it is apparent there is an admirable variety of these self-moving Principles specifically differing one from another and yet all observing and containing themselves within their several specifical Bounds and Limits of their Kinds and Natures it must needs follow that they have their several Species and are contained within them by a superiour Disponent and not from themselves otherwise what should hinder but that that which disposed its specifical Power in the rank of a Vegetable should not as well dispose of it self into the rank of
frowardly and perversly and the natural Object of the Will unto which it is properly ordinated is to will that which is Good and to will that chiefly which is the chiefest Good and that subordinately which is a less or subordinate Good 3. The Affections which whether they are distinct from the Will or but the more intense Motions of it is not necessary here to dispute but certainly they have a great share in the bringing of the Soul to its just Position and Respect to Almighty God And although the Brute Animals have certain Passions analogal to these Affections in Man yet there is a great Disparity between them 1. Because there are some Affections that seem most peculiar to the Humane Nature I shall name but those of Hope Dependance and Gratitude And although there are some extraordinary Examples and Instances of such Affections in Animals yet in truth they are but Shadows of these that are in the reasonable Nature as the Phantasie of Brutes is but a kind of Shadow of the Humane Intellect and the Appetite but a Shadow of the Will 2. Because even in all the Affections or Passions which seem most common to the Humane and Animal Nature as Love Joy Fear Anger c. there is this great difference 1. That the Affections of the Humane Nature are naturally under the Regiment of Reason and Understanding and so are or ought to be governed by it and are therefore in Man Reasonable Faculties but the Passions of Brutes as they are excited merely by their Sentient Phantasie so they are at best but under the Regiment of it so that the Humane Affections have another kind of formal Nature or Tincture as I may call it than the like Affections in Animals 2. That the Affections in Animals and Men that come under the same denomination yet are distinguished by their Objects The Affections of a bare sentient Nature as Love Hatred Fear Joy c. are always terminated in a sensible Good to be desired or Evil to be avoided but the Affections of the Humane Soul have not only for their Objects sensible Good or Evil but also Good and Evil of a higher and nobler Size namely Moral or Intellectual Good to be prosecuted and entertained with Love Joy Delight Complacency and Desire and Moral and Intellectual Evil to be shunned or avoided or born with Hatred Detestation Grief c. and these Objects of this latter Nature strike upon the Humane Affections with more vigour and energy by how much they are greater and of greater importance than sensible Good or Evil. And as thus the Divine Goodness hath furnished the Humane Soul with these excellent Faculties and Instruments to keep and bring about the Humane Soul to her due Position to her Maker so he hath furnished these Faculties with such Objects as are highly serviceable and conducible to this End And these are contained in those two Books or Volumes 〈◊〉 That of the Works and Providence of God 2. That of Divine Revelation both which do afford to the Humane Reason Intellect and Nature admirable Motives to incline the Soul to its true Habitude and Position toward Almighty God but especially the latter of these CHAP. X. Touching the Rational Instances and Motives of the Conversion of the Soul to God upon the Account of the Works of Nature and Providence ALthough Almighty God hath so ordered the Frame of the Humane Soul that it hath many Handles as it were whereby it may be kept and turned about to its due Position unto Almighty God which is its Happiness and Perfection and he that made us knows so well our Frame that he can and doth daily apply fit Attractives to those Ansulae humanae Animae yet amongst them all there are three principal Affections of the Soul that are of great moment and use in this matter viz. Love Gratitude and Dependance 1. Love is the strongest and most vigorous Affection of the humane Soul it is the great Spring that excites and governs all the Wheels and Motions of the Soul and is in truth the natural and proper Verticity of the Humane Soul The Soul moves entirely after that which it entirely loves and that doth as naturally carry the Motion of the Soul toward it as the Magnet governs the Motions of the Needle so that it is somewhat more than morally true Anima est ubi amat If a Man entirely loves Wealth or Pleasures or Honours the Soul entirely moves after it useth all means to attain it is disquieted and vexed if she miss it and is in effect wholly governed and managed by the strength of his Love to it It commands all the rest of the Affections and Actions of the Man his Reverence his Care his Vigilance Attention Obedience Love is as strong as Death and that Object that hath once gotten this Affection leads the Man as it pleaseth and therefore Hos 11.4 stiled the Cords of a Man the Bands of Love And if this Affection be principally set upon the Glorious God the Soul is placed and settled in its due Position and is entirely under his Government Now there are two great and powerful Attractives of this Affection viz. 1st Excellency Beauty or Goodness which are but different Expressions of the same thing and 2. Love and the Effects or Indications thereof Bounty and Beneficence 1. As to Excellence and Beauty it is in all Instances a Motive and Excitation of Love Every thing in Nature so much as it hath of Beauty and Excellence so much of our Love it doth obtain Now the admirable Order and Beauty of the Universe doth not only convince the Understanding that there is a God the Soveraign Cause of this Order and Beauty of the Universe and the several Parts thereof but doth necessarily conclude a Transcendent Beauty and Excellence in that Soveraign Cause namely an immense Power Wisdom Goodness and Perfection in him who made and continually ordereth and disposeth it in that excellent Frame and Order 2. Beneficence and Bounty unto allthings especially to that Subject wherein this Affection lodgeth And although it be true that the innate intrinsick appropriate Goodness and Perfection of any Being doth upon a true rational Account deserve our Love though it were not at all extrinsecally communicative of Goodness to us yet it is certain that Love and Beneficence in any Object doth more vigorously work upon our Affection of Love than the simple intrinsick Excellence of the Object it self And the Reason is because Beneficence Love and Communicative Goodness hath not only an intrinsick Beauty and Loveliness but also gives us an Interest and Benefit in it and by it and so upon the Account of Self-Love of Love to our selves it increaseth our Love to that beneficent Object and Self-love that hath a great Interest in every Man renders his Love to a beneficent Object more vigorous and active Now if any Man considers the incomparable Bounty and Goodness of God to the Humane Nature upon the account