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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37987	A demonstration of the existence and providence of God, from the contemplation of the visible structure of the greater and the lesser world in two parts, the first shewing the excellent contrivance of the heavens, earth, sea, &c., the second the wonderful formation of the body of man / by John Edwards ...	Edwards, John, 1637-1716.	1696 (1696)	Wing E201; ESTC R13760	204,339	448

hear the Heavens and they to hear the Earth and the Earth to hear the Corn Wine and Oil and they to hear his People Hos. 2.21 22. It fully but briefly expresses the Mutual Agreement of the Works of the Creation among themselves and the Dependence of them all upon the Supream Being So the Difference of Sexes or the Constitution and Make of Male and Female in all Living Creatures shews that they have a respect to one another that there is a Relative Tie and Connexion among them viz. in order to the preserving of the Kind and increasing the Number of them Whence by the way we may infer that the Arabian Bird which the Poets talk of of which Sort they say there never is but one is a Fiction for Nature designed the Propagation of the Species And in almost innumerable other Instances it might be shew'd that there is this Natural Dependance of one Thing upon another Wheresoever we look we may espy this Hence we find that those profound Sages Pythagoras and Plato frequently inculcate that all things are Linked together there is an Affinity among Beings in the World All Things in Nature are a-kin to one another And this Heraclitus meant when he said after his obscure manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. one and all things in the World have a mutual Dependence they are like the Body and the Members Their Perfection consists in their Relation to and Connexion with one another This the Royal Philosopher often suggests that the World is of one piece All Things are tied together as 't were by a Sacred Tie and Bond so that nothing is a Stranger to another They are all coordinate and adorn and beautify the same World Now this wonderful Sympathy and Cognation this Pulchritude and Consent of Things cannot be without an Eternal Mind This Excellent Order and Harmony of the World argue a Supream Director The Workman is known from the Work it self as Philo saith rightly from the Make of the World you may gather the Author of it For as he adds no Exact and Artificial Work is of Self-production Wherefore from the Admirable Artifice of the World's Composition we may conclude that it was not from Chance not from a temerarious but lucky hit of Atoms What Beautiful and Stately Palace was ever known to be rais'd by Chance and how then can this Massy Fabrick this great Amphitheater of the World be thought to have no other Rise Which very Argument Plutarch long since used to baffle those Mens fond Conceits who talk'd of Fortune in this Case Nothing saith he that is Fair and Goodly hath a fortuitous Original but is wrought by some Art He that sees an excellent Clock or Watch made of so many Wheels c. shewing the Hour of the Day and observes the orderly Motion of it will not say it was thus framed by Chance How then can he have the Face to say that the Sun which rules this Artificial Work is a Casual Product Yea how can he be so impudent as to say that Man himself was but a By-blow Shall an Inanimate Machine be extoll'd as the effect of Art and Invention and yet shall the Artificer himself be voted to be from no such Principle Surely Men of Sense and Brains cannot but blush at such absurd Propositions It was incomparably spoken of Maximus Tyrius Be perswaded saith he that this Universe is the Harmony of a Musical Instrument and that the Artificer of it is no other than God Though we should grant the World to have been Eternal yet it is impossible that that immense and eternal Matter should dispose it self into such beautiful Order without some Intelligent Substance and Contriver And therefore those who are of Opinion that Aristotle held the World to be Eternal yet confess that he acknowledg'd it to be from God and not by Chance For it is unspeakably absurd and ridiculous to say that meer Matter fell into this excellent Frame we behold it in and not from a knowing and designing Principle for Casualty is without Order Rule or Certainty Therefore the Fabrick of the World must be from the Wisdom of some Omnipotent Creator or else we can give no account of the Order and Graceful Disposition of Things and of the Harmony of the World which as Seneca saith truly consists of discording and contrary Qualities To this purpose an antient Christian Writer speaking concerning God hath these Words He hath most fitly adorned the Universe and hath reduced the Discord of Elements into Order and Concord that the whole World might be Harmonious And the Permanency of this excellent Order shews its Author Wherefore to that Question Whence doth it appear that there is a God Iustin Martyr gives this Answer From the Consistency and lasting Order of Things in the World The Laws and Course of it have remained regular and constant for so many Ages the Effects are steady methodical and unalterable This is that admirable Consequence and Proportion as Philo calls it which we may observe to be in all Things whereby they are indissolubly chain'd together and continue with an uninterrupted Series The only account that can be given of this is what the same Author saith The Eternal Law of the Eternal God is the most firm and stable Basis of the World and all Things in it Thus the Works of the Creation are a proof of the Deity their durable Harmony evince a God Chance could not effect all these great and wondrous Things it could not produce such a Glorious Fabrick neither can it uphold and sustain it Wherefore we may infer that there is an Omniscient Creator a Wise Artificer Secondly As the Admirable Order so the Excellent End and Design of the Works of the Creation demonstrate the Being of a God Not only Men and Angels which are the Flower of the Creation act for some End but all other Creatures of a lower Rank may be said to do so likewise Even Things that are Inanimate and void of Sense act for some Purpose The Sun warms and the Clouds moisten the Earth but not for themselves and the Earth thus warmed and moistened produces Herbs and Fruits but not for it self but for the several Animals which inhabit on it Man especially who rules over them But this will not go down with some particularly the Theorist To say saith he that the World was made for the sake of Man is absurd and better deserves to be censured for an Heresy in Religion than many Opinions that have been censured for such And then in order to this he degrades and defames Man in a most scandalous manner as if he were no Sharer in Humane Nature himself he makes him a very paultry Creature a poor sorry Scrub and then at last he cries out I wish he had forborn Is this the great Creature which God hath made by the Might of his Power and for the Honour of his Majesty thus

the infinite Power and Wisdom of God Surely there is a Vein for the Silver and a Place for Gold where they fine it Iron is taken out of the Earth and Brass is molten out of the Stone Job 28.1 2. Here are the Repositories not only of Metals but Minerals for though by a general Name all Metals are called Minerals because they are dug out of the Mines yet in Propriety of Speech these are distinguish'd from them because whereas Metals are properly those Bodies that are capable of being melted by the Fire and of being beaten or drawn out by the Hammer Minerals have only one of these Properties as Antimony Litharg Verdigrise Minium or Red-lead Cerusse or White-lead Black-lead c. And several other Fossiles there are which if I seem not to range in their due Order I may be excused for I have consulted at one time or other several Writers on this Subject but they all differ from one another they do not refer these Minerals to the same Heads as 1. Those that are usually call'd Earths as Terra Sigillata Lemnian Armenian Samian Earths and several others that are used in Medicks 2. Salts as Common Salt natural not factitious Salt Gemem Salt Armoniack Nitre or Salt Petre Allom Vitriol or Coperas c. 3. Sulphurs as Ambergrise a bituminous Matter found sometimes on the Sea-shore Arsenick Orpiment or Yellow Arsenick Napht Bitumen or Asphalt Amber Iet or Black-amber Stone-coal or Pit-coal Concerning the last of which it might be observed with relation to our selves here in England that the Counties of the sharpest and piercingest Air and most troubled with cold Winds Snow and Frost as Northumberland Cumberland c. have the greatest Plenty of Coals and at easy Rates which by the way is no contemptible Instance of Divine Providence Of these Sulphureous Materials it is likely Iob's words are to be understood ch 28. v. 5. where speaking of the Earth he saith Vnder it is turned up as it were Fire i. e. although the Superficies of it shews nothing of this kind but perhaps yields Corn and other Fruits yet under it are such Fossiles as Brimstone and other Combustible Matter which contain Fire in them and so it is properly said as it were Fire 4. Stones which are either Common or Rare Of the former Sort there are dug out of the Earth Marble of which there are several kinds black white greenish yellow red the chief of which last is Porphyrie Alablastre a kind of softer Marble Free-stone Flint-stone Slate or Tile-stone Whet-stone Lapis Lydius or Touch-stone Lime-stone Plaister-stone of which Plaister of Paris is made Asbestine or Incombustible Stone Talk Pebles and several Stones used by Physicians as Lapis Lazuli or the Azure-stone Blood-stone Iew-stone Aetites Nephritick-stone c. Those Stones which are Rare and Precious are not as the Vulgar Ones made of the Collection of small Sands but they are liquid Consistencies or Drops condens'd in the Earth they are such as these the Diamond or Adamant and the Chrystal the former of which as it is the most Sparkling so 't is the Hardest of all Stones wherefore by reason of its irresistible Hardness it is used in cutting and working of other precious Sones Both this and the Chrystal are Transparent and void of all Colour The Coloured Ones are the Carbuncle red as Fire Ruby sparkling more than a Carbuncle and not so firy Beryl a Sea-green Opal of all Colours very delightful and beautiful Turcois blew white and green blended Topaz golden Colour yet greenish Emerald green Chrysolite a lighter green Saphire blew or skie-colour'd Hyacinth or Iacinth reddish or red mixt with yellow Iasper of several Colours green purple yellow and the Veins are of different Colours Agate of diverse Colours mixt Onix called so because 't is of the Colour of a Man's Nail Sardonix compounded of an Onyx and Sardius Chalcedony of a cloudy duskish Colour Amethyst of a violet Colour i. e. compounded of red and blew Cornelian or Sardius a languid Blood-Colour All these Rich Gemms which are remarkable either for their Transparency or their Colours or their Virtues as Expert Jewellers and Lapidaries know very well are lodged by a Divine Hand in the Caverns of the Earth as in a safe Casket and thence they are taken out to enrich and embelish Mankind and are illustrious Tokens of the Heavenly Bounty and Munificence and therefore even the Inspired Writings frequently make mention of them To the Mineral Kingdom belongs the Load-stone which hath a most amazing Virtue to draw Iron and Steel to it and as the Masters of Experiments tell us being capp'd with Steel its Atractive Power is the more forcible But it hath puzzled all Mankind to assign a Reason of it for what hath been hitherto said by Philosophick Men seems to be altogether unsatisfactory Who can give Credit to that Romantick Solution of the French Phi●osopher The Attraction of the Load-stone saith he is caused by the Communication of the striate Particles which issue forth of the Poles of the Heavenly Vortex and find a fitter and better Passage through the Pores of the Magnet and Iron than any other Bodies and drive the Air before them and cause those two to meet together and as 't were to salute one another But besides that this is not Attraction but Pulsion it is a mere Figment of that incomparably Ingenious Monsieur who knew not how to solve this unaccountable Phaenomenon but by such Philosophick Jargon as this And as for the Load-stone's causing the Needle which is touched with it to turn toward the North there is this lame account given of it The Earth is a Great Magnet and where there is most Earth i. e. least mixed with Sea as in the North Part of the World the Load-stone looks that way and with it the Needle of the Compass Others to make it out plainer fancy a vast Company of Quarries of Load-stone in the Northern Part of the World whereby this Attraction is made and whereby the Magnetick Needle tends towards the North as its beloved Point But this is fanciful rather than solid and no Man alive can make any certain Proof of there being more Load-stones in the Northern Part of the World than there are in the South or either of the other two Quarters of the Earth Therefore I must needs declare that though I have an Ear always open to any ingenious and probable Resolution of a Philosophick Difficulty yet I look upon the Accounts that have hitherto been given of this Phaenomenon to be futile and insignificant and no Man of considerate Thoughts can acquiesce in them And I further declare that I am throughly perswaded that this Strange Phaenomenon as well as some others viz. that of Gravity and Levity and the Reciprocal Motion of the Sea is not to be solved by the Principles of Matter and Motion but that there is a Supernatural Cause to be assigned of it I do verily believe that it was intended

Sun and Moon v. 19. which were made on the fourth day and the Fishes of the Sea which are the fifth day's Production v. 25 26. with which he concludes having supposed the Creatures of the Last day's Work in what he had said before The Sum of all his Philosophical and Religious Contemplations in this Excellent Hymn is comprised in those words O Lord how manifold are thy Works In Wisdom hast thou made them all He first acknowledges and at the same time admires the Wonderful Variety of the Works of the Creation and thence he rationally infers and declares that an Understanding and Wise Being was the Author of them From the serious Consideration of the Visible World his Mind devoutly but naturally rises to a sense of the First and Supreme Cause of it In the 148 th Psalm the same devout Poet extols God from the particular Consideration of the Creatures of all ranks and sorts first those in Heaven the Angels the Sun Moon Stars and Light v. 2 3. 2dly those that be●ong to the Waters Dragons which is a word ●hat here denotes all great Fishes and all deeps wherein they dwell v. 7. 3dly those in ●he Air as the Meteors viz. Fire i. e. Thun●er and Lightning Hail Snow Vapour stormy Winds v. 8. 4thly on the Earth viz. 1. Those ●hat are Inanimate as Mountains Hills ●ruitful Trees and Timber-trees among which the Cedar is chief and doth here represent all the rest v. 9.2 Living Creatures and first those that are Irrational wild Beasts and all Cattle creeping things and flying Fowl v. 10. Secondly Rational Mankind of what degree soever Kings and all People i. e. their Subjects Princes Iudges young and old of both Sexes In the 135 th Psalm v. 5 6 7. the same Subject but more briefly is treated of and in Psal. 136. v. 5 6 7 8 9. he gives a compendious but excellent Description of this Mundane System and of the Universal Furniture of it and thence excites Men to adore and magnify the Wise Creator of all And interspersedly in several other Psalms some of which I have had occasion to mention before he falls upon this Excellent Theme and admirably improves it to the purpose aforesaid If we pass to the New Testament we shall there also find this Argument used From the Fabrick of the World St. Paul proves to the Men of Lystra that there is a God a Living God in Contra distinction to the Gentile Gods or Idols rather From the making of Heaven and Earth the Sea and all things that are therein he argues the Existence of an All-sufficient and Self-subsistent Being Acts 14.15 And again Rom. 1.20 The invisible things of God from i. e. ever since the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and Godhead even those Invisible things are clearly manifested by those Visible Works that he hath wrought Or perhaps the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be from the Consideration of the Creation from this alone the invisible things of the Deity viz. his Power Wisdom and Bounty are seen and proved This way of proving the Divinity by the Works that are seen is used by Fathers and Philosophers by Christians and Gentiles by Sacred and Prophane Writers This World saith a Greek Father is the School of Rational Minds and the Nursery of that Knowledg which we have of a God Our own Make and that of the World wherein we live are Testimonies of a Deity saith Tertullian Basil the Great Gregory Nazianzen and Ambrose have written on the Six Days Works and have with a mighty Fluency of Stile pursued this Argument Athanasius in his Book against the Gentiles very closely and solidly manges this sensible Proof of a Deity Cyprian discourses after this rate that the Times and Seasons of the Year and the several Elements are obsequious and serviceable to Mankind that the Winds blow the Springs and Fountains flow the Corn and the Vines come to maturity and there is a Plenty of all other Fruits on the Earth from the disposal of God wherefore his Existence is not to be doubted of by any rational Person yea by any one that hath the use of his Senses Theodoret hath well demonstrated the Providence of God from the Consideration of the several Parts of the World Octavius in Minutius Felix hath a short but a very Witty and Elegant Oration to prove a God and Providence from the Make and Order of the upper and lower World Among the Moderns I will mention only our Divine Mr. Herbert in his Poem to which he gives the Title of Providence where he excellently displayeth the Wisdom of God in the Works of the Creation in the several particular Beings which are the Product of it It is an Admirable and Choice Piece of Divine Rapture The wisest Heads among the Gentiles as well as among Christians have prosecuted this Theme and have thought it to be of great force Much after the rate of the Great Apostle who tells us God left not himself without witness you may hear an Antient Philosopher speak It was fit saith he that God's Works should witness concerning him thus the Sun Night and Day the Air the whole Earth are Witnesses yea all the World bears Testimony to Him And a Noble Platonist hath in most select and excellent Words thus charactered the Divine Being He who hath disposed the Heavens into their admirable Order and Harmony who guides the Chariots of the Sun and Moon who is the Master of the Celestial Quire and by his Voice and Beck keeps time that the Musick of the Stars be true and those swift Bodies keep their Rounds exactly he who is the great Arbiter and Disposer of the Seasons of the Year who is the prudent Dispenser of the Winds and brings them out of their Treasures when he pleaseth he who shaped the vast Sea and formed the Spatious Earth and furnish'd it with Rivers he who nourishes and ripens the Fruits and stocks the World with living Creatures Tully in his Second Book of Divination proves a Soveraign Cause of all things from the admirable and exquisite Composure of the World The Beauty of this saith he and the Order of the Heavenly Bodies do even force us to acknowledg that there is an Excellent and Eternal Nature and that this is to be admired and adored by Mankind Whence comes it to pass saith Seneca that there is such a Multitude of Grateful Objects in the Universe which ravish our Ears Eyes and Minds Whence is there such an Abundance of things made as 't were to support our Luxury for 't is evident that there is Provision made not only for our Necessities but we are indulged even to Delight and Pleasures This is from the Riches of the Divine Being and the overflowing Bounty of his Excellent Nature I will conclude with that of the Poet Cùm dispositi quaesissem

The Body of Man a Temple The great Variety of Workmanship in this Structure St. Paul speaks like a Natural Philosopher Every thing in Humane Bodies shews wise Forecast and Design Though some of the Hypotheses proceeded on in this part of the Discourse should prove faulty yet the very Things themselves will always remain Arguments of the Divine Wisdom Power and Goodness The exact Symmetry of Man's Body proved by several Learned Writers The Exquisiteness of this Fabrick is made use of as an Argument for the Demonstration of a Deity by David Job whose observable Words are paraphras'd upon Isaiah the Great Apostle the Christian Fathers Learned Jews Gentile Philosophers and Physitians several of the Moderns as Bartholine Diemerbroek Harvey Glisson Willis Lower Boyl Ray. p. 107. CHAP. VII An Apology for Physicians wherein there is given an Account why they commonly lie under the Imputation of Irreligion and Atheism viz. 1. From a Vulgar Prejudice which hath prevail'd in the World and that among Gentiles Iews Christians It had its first rise from that Averseness which was justly shew'd to those who were only Pretenders to the Art and abused this Noble Profession 2. This Prejudice is partly nourish'd by the particular Deportment of the Persons of this Faculty when they visit their Patients 3. It may perhaps be increas'd by observing how seldom in respect of some others they appear in places of Publick Devotion 4. It may be occasion'd by their Promiscuous Converse 5. They may by some be thought to have no Religion because they have so much Philosophy As for such of this Faculty as really favour Atheism in their Speeches and Practices this is not to be imputed to their particular Art and Calling for there are some very bad Men of all Professions There are some footsteps of Religion in the Prescriptions of Physitians Galen was in his way Devout Modern Physitians have been Illustrious Examples of Christian Piety and Devotion and great Assertors and Patrons of our Holy Religion A Physitian as such is disposed to be a Wise and Good Man p. 133. A DEMONSTRATION OF THE Existence and Providence of God FROM THE Contemplation of the Greater World CHAP. I. The Argument of the following Discourse is suted to the Genius of those for whom it is chiefly designed God's Being and Providence are proved in General 1. From the Harmony and Connexion of the Things in the World Where is shew'd wherein this Harmony consists and how the Notion of Chance is baffled by it 2. From their Excellent End and Designs the chief of which is to be serviceable to Man Both Animate and Inanimate Creatures conspire in this being actuated by a Divine Director and Disposer This ruines Monsieur Des Cartes's Opinion whereby he attempts the solving of all Things by Mechanick Principles This also confounds his denial of Final Causes in Natural Philosophy IT is certainly a great Proof of the Catholick Degeneracy of this present Age that the Minds of Men are generally averse to Religion and Vertue but it is yet a greater Evidence of this degenerate and vile Temper that such Numbers of them are backward to acknowledg the Divine Being Himself and his Wise Contriving and Managing of all things Many Arguments have been made use of to baffle this gross piece of Impious Folly but still we find it is Rampant in the World Many Antidotes have been prescribed to expel this Poison but yet we see it is not rooted out yea in some Places it grows more raging and infectious Even those who pretend to be the greatest Masters of Reason industriously propagate this Contagion that is as much as to say the Men of Wit confront and deny what all the Wise Heads in the World have acknowledged These latter whilest they have been searching into the Works of Nature have been directly led to a Deity For as an Excellent Person saith By the Greatness and Beauty of the Creatures proportionably the Maker of them is seen The Works of the Creation shew us the Creator Himself These are Nature's Bible wherein we plainly read a God Which occasion'd Plotinus to say If the World could speak and we could hear its Voice it would certainly utter these Words God made me This is the Subject of our present Undertaking And I make choice of this Argument before all others because it is one of the most Sensible nature and therefore is fittest to be used when we deal with those that are governed by Sense and outward Impressions only This is an Argument that they can feel and see and have a bodily apprehension of and therefore there may be some Hopes of working upon them by it The Wisdom and Power of God are legible in the admirable Structure of the Universe All created Things bear the manifest Signatures of a Deity The Existence of a Divine Numen may be inferr'd from the Fabrick and Contrivance of the World and all the Parts of it This is that grand Truth which I will insist upon And 1. More Generally and at large I will prove that the Creation and Make of the World forcibly argue a God 2. I will instance in the Particular Works of the Creation First To speak of the Works of the Creation in general they are Arguments of a Deity and a most wise Disposer of all Things because 1. They are so Exact and Harmonious 2. It appears that they are design'd to some excellent Ends and Purposes First We cannot but take notice of and admire their Exactness and Harmony The Works of God saith the excellent Philo are so accurate that they cannot possibly be found fault with reproved or amended because they are framed with the most consummate Skill and Art This marvellous Art and Wisdom in the Make of every Creature even the least and meanest in the Proportion Beauty Distinction and yet Fitness of their Parts and Organs are so plain and evident that they cannot possibly escape our Observation This was the meaning of Plato's Saying that God doth always act the Geometrician that is in all his Works he keeps an exact Proportion and Harmony Scan well the nature of Things in the Universe and you will see that there is a due Correspondence of one Thing with another all things are fit sutable and agreeable there is a convenient and regular Subordination of one to another The Clouds are naturally in a Propension to fall upon the Earth and moisten it and the Earth naturally stands in need of these Clouds and cannot bring forth its Fruits without their Assistance and therefore in time of Drought it seems with open Mouth to call as 't were for the Rain of Heaven and afterwards it gratefully returns it in Vapours and Exhalations for the producing of Clouds again These Clouds and this Earth with their Rain and Fruits are absolutely necessary for the use of Man and Beast as appears from their impatient craving of these Benefits when they are deprived of them Thus God is said to