have been deservedly stiled The New World And that whereas the Common Account makes the circuit of this Terrestrial Globe to be no lesse then 22600 Italian miles consisting each of 1000 Geometrical Paces which number the more recent account of the accurate Gassendus makes amount to 26255 Miles of the same measure whereas I say this Globe of Earth and Water seems to us so vast Astronomers teach us that it is but a Point in comparison of the Immensity of Heaven which they not irrationally prove by the Parallaxis or Circular difference betwixt the place of a Star suppos'd to be taken by two Observations the one made at the Centre and the other on the surface of the Earth which Gassendus confesseth to be undiscernable in the fixt Stars as if the Terrestrial Globe were so meer a Point that it were not material whether a fixt Star be look'd upon from the Centre or from the surface of the Earth This may lessen our wonder at the Ptolomaeans making the Sun which seems not half a Foot over to be above a hundred sixty and six times bigger then the Earth and distant from it One thousand one hundred sixty and five Semi-Diameters of the Earth each of which contains according to the afore-mentioned computation of Gassendus 4177 Miles and at their supposing the fixt Stars whose distance the same Author as a Ptolomaean supput's to be 19000 Semi-Diameters of the Earth so great that they conclude each of the fixt or smallest Magnitude to be no less then 18 times greater then the whole Earth each Star of the First or Chief Magnitude to exceed the Tâ—rrestrial Globe 108 times And as for the Coperricans that growing Sext of Astronomers they as their Hypothesis requires suppose the vastness of the Firmament to be exceedingly greater then the Ancients believed it For Philippus Lansbergius who ventur'd to assign Distances and Dimensions to the Planets and Fixt Stars which Copernicus forbore to do supposes as well as his Master that the Great Orb it self as the Copernicans call that in which they esteem the Earth to move about the Sun though its Semi-Diameter be suppos'd to be 1500 times as great as that of the Earth is but as a Point in comparison of the Firmament or Sphere of the Fixt Stars which he supposes to be distant from the Earth no less then 28000 Semi-Diameters of the Great Orb that is 42000000 of Semi-diameters of the Earth or according to the former Computation of common Miles 175434000000 which is a Distance vastly exceeding that which the Ptolomaeans venâ—ur'd to assign and such as even imagination it self can hardly reach to I confess indeed that I am not so well satisfied with the exactness nor perhaps with the Grounds of these kinde of Computations by reason of the Difficulty I have met with in making exact Celestial Observations with either Telescopes or other Instruments sufficiently witness'd by the great disparity remarkable betwixt the Computations of the best-Artists themselves But on the other side I am not sure but that even the Copernicans ascribe not too great a distance to some of the Fixt Stars since for ought we yet know those of the sixth Magnitude and those which our Telescopes discover though our bare Eyes cannot are not really less then those of the first Magnitude but onely appear so by reason of their greater Distance from our Eyes as some Fixt Stars seem no bigger then Venus and Mercury which are much lesser then the Earth And therefore upon such Considerations and because the modestest Computation allows the Firmament to be great enough to make the Earth but a Point in comparison of it it will be safe enough as well as just to conclude with the Psalmist Great is the Lord and greatly to be praised and his greatness is unsearchable The next Attribute of God that shines forth in his Creatures is his Wisdom which to an intelligent Considerer appears very manifestly express'd in the World whether you contemplate it as an Aggregate or System of all Natural Bodies or consider the Creatures it is made up of both in their particular and distinct Natures and in Relation to each other and the Universe which they constitute In some of these the Wisdom of God is so conspicuous and written in such large Characters that it is legible even to a vulgar Reader But in many others the Lineaments and Traces of it are so delicate and slender or so wrapt up and cover'd with Corporeity that it requires an attentive and intelligent Peruser So numberless a multitude and so great a variety of Birds Beasts Fishes Reptiles Herbs Shrubs Trees Stones Metals Minerals Stars c. and every one of them plentifully furnish'd and endow'd with all the Qualifications requisite to the Attainment of the respective Ends of its Creation are productions of a Wisdom too limitless not to be peculiar to God To insist on any one of them in particular besides that it would too much swell this Discourse might appear injurious to the rest which do all of them deserve that extensive Exclamation of the Psalmist How manifold are thy works O Lord in Wisdom hast thou made them all And therefore I shall content my self to observe in general That as highly as some Naturalists are pleased to value their own knowledge it can at best attain but to understand and applaud not emulate the Productions of God For as a Novice when the curiosest Watch the rarest Artist can make is taken in pieces and set before him may easily enough discern the Workmanship and Contrivance of it to be excellent but had he not been shown it could never have of himself devised so skilful and rare a piece of Work So for instance an Anatomist though when by many and dexterous Dissections of humane Bodies and by the help of Mechanical Principles and Rules without a competent skill wherein a Man can scarce be an Accomplish'd and Philosophical Anatomist he has learn'd the Structure Use and Harmony of the parts of the Body he is able to discern that matchless Engine to be admirably contriv'd in order to the exercise of all the Motions and Functions whereto it was design'd And yet this Artist had he never contemplated a humane Body could never have imagin'd or devis'd an Engine of no greater Bulk any thing near so fitted to perform all that variety of Actions we daily see perform'd either in or by a humane Body Thus the Circular motion of the Blood and structure of the Valves of the Heart and Veins The consideration whereof as himself told me first hinted the Circulation to our Famous Harvey though now Modern Experiments have for the main the Modus seeming not yet so fully explicated convinc'd us of them we acknowledge them to be very expedient and can admire Gods Wisdom in contriving them Yet those many Learned Anatomists that have for many succeeding Ages preceded both Dr Harvey and Columbus Caesalpinus Padre Paulo and Mr Warner
very earnestly Labour to Disswade you from it For I that had much rather have Men not Philosophers then not Christans should be better content to see you ignore the Mysteries of Nature then deny the Author of it But though the Zeale of their Intentions keep Me from harbouring any unfavourable Opinion of the Persons of these Men yet the Prejudice that might redound from their Doctrine if generally received both to the Glory of God from the Creatures and to the Empire of Man over them forbids Me to leave their Opinion unanswer'd though I am Sorry that the Necessity of Vindicating the Study I recommend to You from so Heinous a Crime as they have accus'd it of will compel me to Theologize in a Philosophical Discours Which that I may do with as much Brevity as the Weight and Exigency of my Subject will permit I shall Content my selfe onely in the Explication of my own Thoughts to hint to you the grounds of Answering what is alledg'd against them And First Pyrophilus I must premise That though it may be a Presumption in Man who to use a Scripture Expression Is but of Yesterday and knows Nothing because his Dayes upon the Earth are but as a shadow precisely and peremptorily to define all the Ends and Aimes of the Omniscient God in His Great Work of the Creation Yet perhaps it will be no great venture to suppose that at least in the Creating of the Sublunary World and the more Conspicuous Stars two of God's Principal Ends were the Manifestation of His own Glory and the Good of Men. For the First of these The Lord hath made all things for himselfe saies the Preacher For of Him and through Him and to Him are all things saies the Apostle And Thou hast Created all things and for Thy Pleasure they are and were Created say the Twenty foure Prostrate Elders Representatives perhaps of the whole Church of both Testaments propagated by the Twelve Patriarchs and the like number of Apostles to their Creatour which Truth were it requisite might be further confirmed by several other Texts which to decline needlesse prolixity I here forbear to insist on Consonantly to this we hear the Psalmist Proclaiming that The Heavens Declare the Glory of God and the Firmament sheweth his Handy-Works To which purpose we may also observe that though Man were not Created till the close of the Sixt Day the Resident's Arrival being Obligingly Suspended till the Palace was made ready to entertain Him yet that none of God's works might want Intelligent Spectators and Admirers the Angels were Created the First Day as Divines generally infer from the Words of God in Job Where wast thou when I laid the Foundations of the Earth and a little after When the Morning Stars sang together and all the Sons of God shouted for Joy Where by the Morning Stars and Sons of God are suppos'd to be meant the newly Created Angels one of whose earliest exercises was it seems to applaud the Creation and take thence occasion to sing Hymnes to the Almighty Author of it I should not Pyrophilus adde any thing further on this subject but that having since the writing of these thoughts met with a Discourse of Seneca's very consonant to some of them I suppose it may tend to your delight as well as to their advantage if I present you some of the Truths you have seen in my courser Languag drest up in his finer and happier Expressions Curiosum nobis saith he natura ingenium dedit artis sibi pulchritudinÃsque conscia spectatores nos tantis rerum spectaculis genuit perditura fructum sui si tam magna tam clara tam subtiliter ducta tam nitida non uno genere formosa solitudini ostenderet Ut scias illam spectari voluisse non tantum aspici vide quem locum nobis dedit nec erexit tantummodo hominem sed etiam ad contemplationem Viae facturum ut ab ortu sidera in occasum labentia prosequi posset vultum suum circumferre cum toto Sublime illi fecit caput collo flexibili imposuit Deinde sena per diem sena per noctem signa produxit nullam non partem sui explicuit ut per haec quae obtulerat ejus oculis cupiditatem faceret etiam caeterorum nec enim omnia nec tanta visimus quanta sunt sed acies nostra aperit sibi investigando viam fundamenta veri jacit ut inquisitio transeat ex apertis in obscura aliquid ipso Mundo inveniat Antiquius And least you might be offended at his mentioning of Nature and silence of God give me leave to informe you that about the close of the Chapter immediately preceding that whence the Passage you come from Reading is transcrib'd having spoken of the Enquiries of Philosophers into the Nature of the Universe he adds Haec qui contemplatur quid Deo praestat ne tanta ejus Opera sine teste sint And to proceed to that which we have formerly assign'd for the Second End of the Creation That much of this Visible World was made for the use of Mâ—n may appear not only from the time of his Creation already taken notice of and by the Commission given to the first Progenitors of Mankind to replenish the Earth and subdue it and to have Dominion over the Fish of the Sea and over the Fouls of the Air and over all the Earth and over every living thing that creepeth or moveth on the Earth But also by God's making those noble and vast Luminaries and other Bodies that adorn'd the Skie to give light upon the Earth though inferiour to them in Dimensions and to divide between the Day and between the Night and to be for Signes and for Seasons and for Daies and for Years To this agrees that Passage in the Prophet Thus saith the Lord that Created the Heavens God himselfe that form'd the Earth and made it He hath estabâ—ished it He Created it not in Vaine He formed it to be Inhabited c. And the Inspired Poet speaks of Man's Dignity in very comprehensive Termes For thou saies he to his Maker hast made him little lower then the Angels and hast Crowned him with Glory and Honour Thou madest him to have Dominion over the Works of thy Hands thou hast put all things under his Feet The same truth may be confirm'd by divers other Texts which it might here prove tedious to insist on And therefore I shall rather observe that consonantly thereunto God was pleased to consider man so much more then the Creatures made for him that he made the Sun it selfe at one time to stand still and at another time to goe back and divers times made the parts of the Universe forget their Nature or Act contrary to it And ha's in summe vouchsafed to alter by Miracles the Course of Nature for the instruction or reliefe of Man As when the Fire suspended
Ears that he scruples not to affirm that There is no Speech nor Language where their voice is not heard or as Junius and Tremellius render it without violence to the Hebrew Text There is no Speech nor Words yet without these their Voice is understood and that their Line is gone throughout all the earth that is as the Learned Diodati expounds it their Writing in gross and plain Draughts and their Words to the end of the World Their Language having so escap'd the confusion of Tongues that these Natural and Immortal Preachers give all Nations occasion to say of them as the Assembly at Pentecost did of the Inspir'd Apostles We do hear them speak in our Tongues the wonderful Works of God Nor can we without listning to these Sermons derive the entire perhaps not the chiefest Benefit design'd us in the Creatures For sure that God who hath compos'd us both of Body and Soul hath not confin'd the uses of so many admirable Creatures and so much inimitable Workmanship to that ignoble part of Man which coupleth him to the Beasts with the neglect of that Diviner Portion which allies him to the Angels vouchsafing to the Lord of the Creatureâ— in the fruition of this his Palace no higher Prerogative then he is pleas'd to allow to the Brutes that serve but to compleat the variety requisite for its embellishment Of this Opinion I lately found that excellent Writer St Austine to have been before me For Non debes uti oculis says he ut pecus tantum ut videas quae addas ventri non menti utere ut homo intende Coelum intende Facta quaere Factorem aspice quae vides quaere quem non vides crede in eum quem non vides propter ista quae vides Nolite fieri sicut equus mulus c. Nor can the Creatures onely inform Man of Gods Being and Attributes as we have already seen but also instruct him in his own Duties For we may say of the World as St Austin did of the Sacraments that it is Verbum visibile And certainly God hath never so confin'd himself to instruct Men by Words or Types as not to reserve himself the liberty of doing it by things Witness his appointing the Rainbow to Preach his Goodness to all Nations and fortifie the Faith of Mankinde against the fear of a second Deluge 'T is something to high a saying for an Heathen that of Plato where he teaches That the World is Gods Epistle written to Mankinde For by Solomon God sends the Sluggard to school to the Ant to learn a provident Industry Christ commands his Disciples to learn of Serpents and Pigeons prudence and inoffensiveness The same Divine Teacher enjoyns his Apostles to consider the Lilies or as some would have it the Tulips of the Field and to learn thence that difficult Virtue of a distrustless relyance upon God And St Paul seems almost angry with the Corinthians That their Faith in so abstruse Mysteries as that of the Resurrection was not inform'd and strengthned by considering the meliorating death of Corn committed to the Earth And the Royal Poet learns Humility by the Contemplation of the most elevated parts of Nature When I consider says he the Heavens the work of thy Fingers the Moon and Stars which thou hast ordained What is Man that thou visitest him Thus you may see that God intended the World should serve Man not onely for a Palace to live in and to gaze on but for a School of Virtue to which his Philanthropy reserves such inestimable Rewards that the Creatures can on no account be so beneficial to Man as by promoting his Piety by a competent degree of which Gods goodness hath made no less then Eternal Felicity attainable ESSAY III. Containing a Continuation of the Former HAving thus Pyrophilus endeavored to evince that the Opinion that would deter Men from the scrutiny of Nature is not a little prejudicial to Mans Interests and does very much lessen the Advantages he may derive from the Creatures both in relation to his accommodation in this Life and his Felicity in the next Let us proceed to consider whether the Doctrine we oppose do not likewise tend in its own nature though not in the Intentions of its Patrons to defeat God of much of that Glory which Man both ought and might ascribe to him both for himself and the rest of the Creatures How unlikely is it that we should be able to offer to God that Glory Praise and Admiration he both expects and merits from such a contemplation of the Creatures as though it be requisite to the true knowledge of their Nature and Properties is yet suppos'd either pernicious or at least dangerous You Pyrophilus or any other impartial Person may easily determine For the Works of God are not like the Tricks of Juglers or the Pageants that entertain Princes where concealment is requisite to wonder but the knowledge of the Works of God proportions our admiration of them they participating and disclosing so much of the inexhausted Perfections of their Author that the further we contemplate them the more Foot-steps and Impressions we discover of the Perfections of their Creator and our utmost Science can but give us a juster veneration of his Omniscience And as when some Country Fellow looks upon a curious Watch though he may be hugely taken with the rich Enamel of the Case and perhaps with some pretty Landskip that adorns the Dial-plate yet will not his Ignorance permit him so advantageous a Notion of the exquisite Makers skill as that little Engine will form in some curious Artist who besides that obvious Workmanship that first entertains the Eye considers the exactness and knows the use of every Wheel takes notice of their proportion contrivance and adaptation altogether and of the hidden Springs that move them all So in the World though every Peruser may read the existence of a Deity and be in his degree affected with what he sees yet is he utterly unable to descry there those subtler Characters and Flourishes of Omniscience which true Philosophers are sharp-sighted enough to discern The existence of God is indeed so legibly written on the Creatures that as the Scripture speaks in another sense He may run that reads it that is even a perfunctory Beholder that makes it not his business may perceive it But that this God has manifested in these Creatures a Power a Wisdom and a Goodness worthy of himself needs an attentive and diligent Surveyor to discover How different notions of Gods Wisdom do the Eggs of Hens produce in the ordinary Eaters of them and in curious Naturalists who carefully watch and diligently observe from time to time the admirable progress of Nature in the Formation of a Chick from the first change appearing in the Cicatricula or little whitish speck discernable in the Coat of the Eggs Yolk to the breaking of the Egg-shell by the perfectly hatched Bird
and on Natures exquisite method in the order and fashioning of the parts make such Philosophical reflections as you may meet with not to mention what Aristotle and Fabricius ab Aquapendente have observed on that subject in the Ingenious Treatise of Generation which our accurate and justly Famous Anatomist Dr Highmore has been pleased to Dedicate to me and in the excellent Exercitations De Ovo of that great Promoter of Anatomical Knowledge Dr Harvey And whereas it may be alledg'd That the Attributes of God which are not taught us but after much speculation of the World are things of which no Man but an Atheist doubts to this it may be reply'd That besides that it ill becomes the sense we ought to have of our weakness to despise any helps vouchsaf'd us of God to assist us to know or serve him besides this I say God loving as he deserves to be honor'd in all our Faculties and consequently to be glorifi'd and acknowledg'd by the acts of Reason as well as by those of Faith there must be sure found a great disparity betwixt that general confus'd and lazy Idea we commonly have of his Power and Wisdom and the distinct rational and affecting notions of those Attributes which are form'd by an attentive inspection of those Creatures in which they are most legible and which were made chiefly for that very end The Queen of Sheba had heard in her own Country a very advantageous Fame of the Wisdom of Solomon but when the curiosity of a personal Visit made her an Eye-witness of those particular both exquisite Structures and almost Divinely prudent Conducts and Contrivances wherein that Wisdom did inimitably display it self she then brake forth into Pathetick and Venerating Exclamations that acknowledg'd how much juster and improved a Character of his Wisdom her Eyes had now given her then formerly her Ears had done Very like a Philosopher methinks does the Great Mercurius Trismegistus if we grant him to be the Author of the Books ascribed to him speak when he tells his Son There can be no Religion more true or just then to know the things that are and to acknowledge thanks for all things to him that made them which thing I shall not cease to do he continues Be Pious and Religious O my Son for he that does so is the best and highest Philosopher and without Philosophy it is impossible ever to attain to the height and exactness of Piety and Religion And 't was perhaps Pyrophilus to ingage us to an industrious industrious indagation of the Creatures that God made Man so indigent and furnish'd him with such a multiplicity of Desires so that whereas other Creatures are content with those few obvious and easily attainable necessaries that Nature has almost every where provided for them In Man alone every sense has store of greedy Appetites for the most part of Superfluities and Dainties that to relieve his numerous Wants or satisfie his more numerous Desires He might be oblig'd with an inquisitive Industry to Range Anatomize and Ransack Nature and by that concern'd survey come to a more exquisite Admiration of the Omniscient Author To illustrate this subject yet a little further Pyrophilus give me leave to observe to you That Philosophers of almost all Religions have been by the contemplation of the World mov'd to consider it under the notion of a Temple Ne adoremus says Plutarch Elementa Coelum Solem Lunam c. specula sunt haec in quibus artem illius singularem intueamur qui mundum condidit adornavit nec est aliud Mundus quam Templum ejus Let us not venerate the Elements the Heaven the Sun the Moon c. these are but Miroirs wherein we may behold his excellent Art who fram'd and adorn'd the World nor is the World any thing else but his Temple Homines says Cicero tuentur illum Globum quem in Templo hoc medium vides qui terra dicitur Men abide upon that Globe which you see in the mâ—ddle of this Temple and is called the Earth which Macrobius handsomely thus expounds Quicquid humano aspectui subjicitur Templum ejus vocavit qui solâ mente concipitur ut qui haec veneratur ut templa cultum tamen maximum debeat Conditori sciatque quisquis in usum Templi hujus inducitur ritu sibi vivendum sacerdotis All that humane view reaches he terms his Temple who is apprehended by the minde alone to the end that who so reverences these things as Temples might render the greatest worship to the Maker and every one that is brought to converse in this Temple might know himself oblig'd to live like a Priest And the Lofty Seneca to mention now no other Heathens in divers passages of his excellent Writings stiles the World a Temple and I remember in his Treatise De Beneficiis he avers in terms not unworthy his Mind or his Subject Totum mundum Deorum esse immortalium Templum solum quidem amplitudine illorum ac magnificentiâ dignum That the whole World is the Temple of the immortal Gods being alone worthy of their Grandeur and Magnificence The assent of the Jewish Philosophers to this Notion you may be pleased to receive from their Eloquent Philo who not only gives the World the Name of Temple but gives us this account of that appellation Templum Dei supremum verè tale existimare totum hunc mundum qui sacrartum quidem habet purissimam rerum naturae partem Coelum ornamenta stellas sacerdotes administros potentiae ejus Angelos incorporeas animas The whole VVorld is to be accounted the chiefest Template of God the SanctuÌ„ SanctoruÌ„ of it is the purest part of the Universe Heaven the ornamâ—nts the Stars the Priests the Ministers of His Power Angels and immaterial Souls And as for Christian Philosophers I suppose it would be needlesse to enumerate the passages wherein they adapt the Notion of the World already mention'd and therefore I shall content my selfe to adde that the Scripture it selfe seems to Authorise it by representing to us in the 8th and 9th Chapters of the Epistle to the Hebrews the Mosaical Tabernacle as an adumbration of that Great Temple of the World and particularly there is a signal Text in the latter of those Chapters where it is said that Christ is not enter'd into Holy places made with Hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are copies of the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but into Heaven it selfe now to appeare in the presence of God for us Upon what account Pyrophilus I esteem the World a Temple I may elsewhere have occasion to Declare but this for the present It will not be rash to infer that if the World be a Temple Man sure must be the Priest ordain'd by being qualifi'd to celebrate Divine Service not only in it but for it For as in Schools when the Prince or some munificent Benefactor confers some large possession or rich annuity upon
P. 49. Piso ib. From the Root Mandihoca that abounds with a very potent Poison there is made not onely excellent Aliment but even Antidote too P. 50. Ex Augustino You ought not to use your Eyes as a Bruit onely to take notice of Provisions for your Belly and not for your Minde Use them as a Man Pry up into Heaven See the things made and enquire the Maker Look upon those things you can see and seek after Him whom you cannot see and believe on Him you cannot see because of those things you see And be not like the Horse and Mule c. P. 75. Epicurus in Epist ad Herod in Laertio As to the Meteors you ought not to believe that there is either Motion or Change or Ecclipse or the rise or setting of them because of any superior President which doth or hath so disposed of it and himself possesses all the while Happiness and Immortal Life Wherefore you must think that when the World was made those implications and foldings of Atoms happen'd which caused this necessity that these Bodies should pass through these Motions There are infinite Worlds some like this some unlike it For since Atoms are infinite as I newly shewed from the infiniteness of the Spaces some in one others in others distant parts of these Spaces far from us variously concur to the making of infinite Worlds P. 75. Lucretius Lib. 5. But how at first when Matter thus was whirl'd Heav'n Earth and Sea the high and lower World The Sun and Moon and all were made I 'le shew For sure the first rude Atoms never knew By sage Intelligence and Councel grave T' appoint the places that all Beings have Nor will I think that all the Motions here Order'd at first by fixt Agreements were But th' Elements that long had beat about Been buffeted now in now carryed out Screw'd into every hole and try'd to take With any thing in any place to make Somewhat at last after much time and coyl Motions and Meetings and a world of toyl Made up this Junto And thus being joyn'd And thus in kinde Embraces firmly twin'd And link'd together they alone did frame Heav'n Earth and Sea and th' Creatures in the same P. 77. Aristot Metaph 12. c. 6. How shall things be mov'd if there be no actual cause For Matter cannot move it self but requires to be mov'd by a Tectonic ' thing-creating Power P. 78. Ciceronis de Thalete He said Water was the Principle of all things but God was that Intelligence that made all things out of Water Ejusdem de Anaxagorâ The delineation and manner of all things he thought to be design'd and made by the power and reason of an infinite Intelligence P. 80. Garcias ab Horto L. 1. simp c. 47. Diamonds which ought to be brought to perfection in the deepest Bowels of the Earth and in a long tract of Time are almost at the top of the Ground and in three or four Years space made perfect For if you dig this Year but the depth of a Cubit you will finde Diamonds and after two Year dig there you will finde Diamonds again P. 93. Arist de Mundo cap. 6. It remains that we speak briefly concerning that 〈◊〉 whose Power preserves and supports all things in like manner as we have compendiously handled other matters For it would seem criminal to pass over the chief part of the World untouch'd having design'd to discourse of the Universe in a Treatise which if less accurate yet certainly may be sufficient for a rough platform of Doctrine Ibid. For God is both the Preserver of all things contain'd in the Universe and likewise the Producer of every thing whatsoever which is any wise made in this World Yet not so as to be sensible of labor after the manner of a Workman or a Creature which is subject to weariness for he is indued with a power which is inferior to no difficulty and whereby he contains all things under his authority even such as seem most distant from him 'T is more magnificent and agreeable to conceive God so resident in the Highest Place that nevertheless his Divine Energy being diffus'd throughout the whole World moves both the Sun and Moon turns round the whole Globe of Heaven and affords the causes of Safety and Preservation of such things as are upon the Earth But to sum up all in brief what the Pilot is in a Ship what the Driver in a Chariot what the chief Singer is in a Dance finally what Magistracy is in a Commonwealth and the General in an Army That is God in the World Unless there be this difference That much toil and manifold cares perplex them but all things are perform'd by God without labor or trouble P. 98. Galen de Plac Hipp Plat Lib. 7. Whereas therefore saith he all Men ascribe that to Art which is made aright in all respects but that which is so only in one or two not to Art but Fortune The structure of our Body gives us cause to admire the excellent Art exactness and power of Nature which fram'd us For our Body consists of above Two hundred Bones to each of which tends a Vein for conveying of nourishment in like manner as to the Muscles which is accompanied with an Artery and a Nerve and the parts are exactly pairs and those plac'd in the right side of an Animal are wholly alike to those in the other Bone to Bone Muscle to Muscle Vein to Vein Artery to Artery and Nerve to Nerve excepting onely the Bowels and some other parts which seem to have a peculiar construction So that the parts of our Body are double and altogether alike among themselves both in greatness and shape as also in consistence which I place in the diversity of softness and hardness As therefore we use to judge of things made by Men acknowledging the skill of a Work-man by the building of a Ship with extraordinary Art so also it behoveth to do in those of God and to admire the Framer of our Body whosoever of the Gods he were although we do not see Him P. 101. Arist de Mundo Cap. 6. 'T is an ancient Tradition saith he diffus'd amongst all Mankinde from our Ancestors That all things were made and produc'd of God and by God and that no Nature can be sufficiently furnish'd for its own safety which is left without the support of God to its own protection P. Ead Thus therefore we ought to conceive of God If we consider His Power He is Omnipotent if His Shape most Beautiful if His Life Immortal and finally if His Virtue most Excellent Wherefore though undiscernable by any corruptible Nature yet He is perceiv'd by such in His Works and indeed those things which are produc'd in the Air by any mutation whatsoever in the Earth or in the Water we ought deservedly to term the Works of God which God is the absolute and soveraign Lord of the World and out of whom