The Wisdom of God Manifested in Creation, Part 9 (2 of 2)

The Wisdom of God Manifested in Creation · Part 9 (2 of 2)

p. 164Fifthly, From the Constancy that is observed in the Number, Figure, Place, and Make of all the principal Parts; and from the Variety in the less. Man is always mending and altering his Works: But Nature observes the same tenour, because her works are so perfect that there is no place for amendments; nothing that can be reprehended. The sagacious Men in so many Ages have not been able to find any flaw in these Divinely contrived and formed Machins, no blot or errour in this great Volume of the World, as if any thing had been an imperfect Essay at the first, to use the Bishop of Chesters words: Nothing that can be altered for the better; nothing but if it were altered would be marred. This could not have been, had Mans Body been the work of Chance and not Counsel and Providence. Why should p. 165there be constantly the same Parts? Why should they retain constantly the same Places? Why should they be endued with the same Shape and Figure? Nothing so contrary as Constancy and Chance. Should I see a man throw the same number a thousand times together upon but three Dice, could you perswade me that this were accidental and that there was no necessary Cause of it? How much more incredible then is it that Constancy in such a Variety, such a multiplicity of parts should be the result of Chance? Neither yet can these Works be the effects of Necessity or Fate, for then there would be the same Constancy observed in the smaller as well as the larger Parts and Vessels; whereas there we see Nature doth ludere, as it were, sport itself, the minute Ramifications of all the Vessels, Veins, Arteries, and Nerves infinitely varying in individuals of the same Species, so that they are not in any two alike.

Sixthly, The great Wisdom of the Divine Creator appears in that there is Pleasure annexed to those Actions that are necessary for the Support and Preservation of the individuum, and the Continuation and Propagation of the species; and not only so, but Pain to the neglect or forbearance of them. For the support of the Person p. 166it hath annexed Pleasure to Eating and Drinking: Which else out of Laziness or multiplicity of Business a man would be apt to neglect, or sometime forget. Indeed to be obliged to chew and swallow meat daily for two hours space, and to find no Relish nor Pleasure in it, would be one of the most burthensome and ungrateful tasks of a mans whole Life. But because this Action is absolutely necessary, for abundant security Nature hath inserted in us a painful sense of Hunger to put us in mind of it, and to reward our performance hath adjoined Pleasure to it. And as for the continuation of Kind, I need not tell you that the Enjoyments which attend those Actions are the highest Gratifications of Sense.

Seventhly, The wonderful Art and Providence of the contriver and former of our Bodies appears in the multitude of intentions he must have in the Formation of the several Parts, or the qualifications they require to fit them for their several Uses. **Bishop of Chesters Nat. Rel. lib. 1. c. 6.Galen in his Book de formatione faetus, takes notice that there are in a humane Body above 600. several Muscles, and there are at least ten several Intentions or due Qualifications to be observed in each of these; proper Figure, just Magnitude, right Disposition p. 167of its several Ends, upper and lower, Position of the whole, the insertion of its proper Nerves, Veins, and Arteries, which are each of them to be duly placed; so that about the Muscles alone no less than 6000 several ends or aims are to be attended to. The Bones are reckoned to be 284. The distinct Scopes or Intentions in each of these are above 40, in all about 100000. And thus is it in some proportion with all the other parts, the Skin, Ligaments, Vessels, Glandules, Humors: But more especially with the several Members of the Body, which do in regard of the great variety and multitude of those several Intentions required to them, very much exceed the homogeneous Parts. And the failing in any one of these would cause Irregularity in the Body, and in many of them such as would be very notorious. Now to imagine that such a Machine composed of so many Parts, to the right Form, Order and Motion whereof such an infinite number of Intentions are required, could be made without the Contrivance of some wise Agent, must needs be irrational in the highest degree.

p. 168Eighthly, Some fetch an Argument of Providence from the variety of Lineaments in the Faces of Men, which is such, that there are not two Faces in the World absolutely alike; which is somewhat strange, since all the Parts are in Specie the same. Were Nature a blind Architect, I see not but the Faces of some Men might be as like as Eggs laid by the same Hen, or Bullets cast in the same Mould, or drops of Water out of the same Bucket. This particular I find taken notice of by Pliny in his 7. Book, Cap. 1. in these Words, Jam in facie vultuque nostro, cum sint decem aut paulò plura membra, nullas duas in tot millibus hominum indiscretas effigies existere, quod Ars nulla in paucis numero praestet affectando; to which among other things he thus prefaces, Naturae verò rerum vis atque majestas in omnibus momentis fide caret.

Though this at first may seem to be a Matter of small moment, yet if duly considered, it will appear to be of mighty importance in all Human Affairs: For should there be an undiscernable similitude between divers Men, what Confusion and Disturbance would necessarily follow? what Uncertainty in all Sales and Conveyances, in all Bargains and Contracts? what Frauds and Cheats and suborning of Witnesses? what p. 169a Subversion of all Trade and Commerce? what hazard in all judicial Proceedings? in all Assaults and Batteries, in all Murthers and Assassinations, in Thefts and Robberies, what Security would there be to Malefactors? who could swear that such and such were the Persons that committed the Facts, though they saw them never so clearly? Many other inconveniences might be instanced in: So that we see this is no contemptible Argument of the Wisdom and Goodness of God.

I have done with my general Observations. I proceed now more accurately and minutely to consider some particular Parts or Members of the Body; and First the Head, because it was to contain a large Brain made of the most capacious Figure, as near as could be to a Spherical; upon this grows the Hair, which though it be esteemed an Excrement, is of great use (as I shewed before) to cherish and keep warm the Brain, and to quench the force of any stroke that might otherwise endanger the Skull. It serves also to disburthen the Brain of a great deal of superfluous moisture, wherewith it abounds; and for a graceful Ornament to the Face.

Secondly, Another Member which I shall more particularly treat of, is the Eye, a part p. 170so artificially composed, and commodiously situate, as nothing can be contrived better for Use, Ornament or Security; nothing to advantage added thereto or altered therein. Of the Beauty of the Eye I shall say little, leaving that to Poets and Orators; that it is a very pleasant and lovely Object to behold, if we consider the Figure, Colors and Splendor of it, is the least that I can say. The Soul as it is more immediately and strongly moved and affected by this part than any other; so doth it manifest all its Passions and Perturbations by this. As the Eyes are the Windows to let in the Species of all exterior Objects into the dark Cels of the Brain, for the information of the Soul; so are they flaming Torches to reveal to those abroad how the Soul within is moved or affected. These Repre sentations made by the impressions of external Objects upon the Eye are the most clear, lively and distinct of any others. Now to this use and purpose of informing us what is abroad round about us in this aspectable World, we shall find the Structure and Mechanism of the Eye, and every Part thereof so well fitted and adapted, as not the least Curiosity can be added. For first of all, all the Humors and Tunicles are purely transparent, to let in the Light and p. 171Colors unfolded and unsophisticated by any inward Tincture. It is usually said by the Peripateticks, that the Crystalline Humor of the Eye (which they ineptly fansied to be the immediate Organ of Vision wherein all the Species of external Objects were terminated) is without all Color, because its office was to discern all Colors, or at least to receive the Species of several Colors, and convey them to the common Sense. Now if itself had been coloured, it would have transmitted all visible Objects tinctured with the same Color; as we see whatever is beheld through a coloured Glass appears of the same Color with the Glass, and to those that have the Jaundice or the like Suffusion of Eyes, Objects appear of that same Color wherewith their Eyes are infected. This they say is in a great measure true, although they are much mistaken about the Organ and manner of Vision, and the Uses of the Humors and Membranes of the Eye. Two Reasons therefore may be assigned why all the Membranes and Humors of the Eye are perfectly pellucid and void of Color. First, for the Clearness. Secondly, for the Distinctness of Vision.

I. The Clearness. For had the Tunicles and Humors of the Eye, all or any of them been colorate, many of the Rays proceeding p. 172from the visible Object would have been stopt and suffocated before they could come to the bottom of the Eye, where the formal Organ of Vision is situate. For it is a most certain Rule, how much any Body hath of Colour, so much hath it of Opacity, and by so much the more unfit is it to transmit the Species. 2. For the Distinctness of Vision. For, as I said before and the Peripateticks observe well, were the Humours of the Eye tinctured with any colour, they would refund that colour upon the Object, and so it would not be represented to the Soul as in itself it is. So we see that through a coloured Glass things appear as well more dim and obscure, as tinctured with the colour thereof.

Secondly, The parts of the Eye are made convex, and especially the Crystalline Humour, which is of a lenticular Figure, convex on both sides, that by the Refractions there made there might be a direction of many Rays coming from one point in the Object, viz. as many as the Pupil can receive, to one point answerable in the bottom of the Eye; without which the Sense would be very obscure and also confused. There would be as much difference in the Clearness and Distinction of Vision, where the outward surface of the tunica cornea plain, and p. 173the Crystalline Humor removed; as between the Picture received on a white paper in a dark room through an open or empty hole, and the same received through a hole furnished with an exactly polished lenticular Crystal; which how great it is any one that hath but seen this Experiment made, knows well enough. Indeed this Experiment doth very much explain the manner of Vision; the hole answering to the Pupil of the Eye, the Crystalline Humour to the lenticular Glass, the dark Room to the cavity containing the vitreous Humour, and the white Paper to the tunica retina.

Thirdly, The Uveous Coat or Iris of the Eye hath a musculous Power, and can dilate and contract that round hole in it, called the Pupil or Sight of the Eye. It contracts it for the excluding superfluous Light, and preserving the Eye from being injured by too vehement and lucid an Object, and again dilate it for the apprehending Objects more remote, or placed in a fainter light; tam miro artificio (saith Scheiner) quàm munifica naturae largitate. If any one desires to make experiment of these particulars, he may, following Scheiner and Des Cartes their directions, take a Child, and setting a Candle before him bid him look upon it: And he shall observe his Pupil to contract itself p. 174very much, to exclude the light, with the Brightness whereof it would otherwise be dazled and offended; as we are when after we have been some time in the dark a bright Light is suddenly brought in and set before us, till the Pupils of our Eyes have gradually contracted themselves: Let the Candle be withdrawn, or removed aside, he shall observe the Childs pupil by degrees to dilate itself. Or let him take a Bead or the like Object, and holding it near the Eye, command the Child to look at it, the Pupil will contract much when the Object is near; but let it be withdrawn to a greater distance in the same light, and he shall observe the pupil to be much enlarged.

Fourthly, The Uveous Coat, and also the inside of the choroides are blackened like the Walls of a Tennis Court, that the Rays may be there suffocated and suppressed, and not reflected backwards to confound the Sight: And if any be by the retiform Coat reflected, they are soon choaked in the black inside of the Uvea. Whereas were they reflected to and fro, there could be no distinct Vision; as we see the light admited into the dark Room we even now spake of, obliterates the species which before were seen upon the white Cloth or Paper.

p. 175Fifthly, Because the Rays from a nearer and from a more remote Object do not meet just in the same distance behind the Crystalline Humour (as may easily be observed in lenticular Glasses, where the point of concourse of the Rays from a nearer Object is at a greater distance behind the Glass, and from a further at a lesser) therefore the ciliary processes, or rather the ligaments observed in the inside of the Sclerotick Tunicle of the Eye, by a late ingenious Anatomist, do serve instead of a Muscle, by their contraction to alter the figure of the Eye, and make it broader, and consequently draw the Retine nearer to the Crystalline Humour, and by their relaxation suffer it to return to its natural distance according to the exigency of the Object, in respect of distance or propinquity: And besides possibly the ciliary processes may by their constriction or relaxation, render the Crystalline itself more gibbose or plain; and with the help of the Muscles a little alter the figure of the whole Eye, for the same reason. To what I have said might be added, that the retiform tunicle is whitish, for the better and more true Reception of the Species of things. That there being a distance necessarily required for the collection of the Rays received by the Pupil, viz. those that proceed from one point p. 176of the Object to one point again in the bottom of the Eye, the Retine must needs be set at a distance from the Crystalline Humour: And therefore Nature hath provided a large Room, and filled it with the pellucid vitreous Humour most fit for that purpose.

I must not omit a notable Observation concerning the place of the insertion of the optick Nerve into the bulb of the Eye, and the reason of it; which I owe to that Learned Mathematician Peter Herigon, Nervus Opticus (saith he in his Optica) ad latus ponitur, ne pars imaginis in ejus foramen incidens picturâ careat. The Optick Nerve is not situate directly behind the Eye, but on one side, lest that part of the image that falls upon the hole of the Optick Nerve, should want its picture. This I do not conceive to be the true reason of this Situation; for even now as it is situate, that part of the Object whose rays fall upon the center or hole of the Optick Nerve, wants its picture, as we find by experience; that part not being seen by us, though we heed it not. But the reason is, because if the Optick Axis should fall upon this Center (as it would do were the Nerve seated just behind the Eye) this great Inconvenience would follow, that the middle point of every Object p. 177we viewed would be invisible, or there would a dark spot appear in the midst of it. Thus we see the admirable Wisdom of Nature in thus placing the Optick Nerve in respect of the Eye; which he that did not consider or understand would be apt to think more inconveniently situate for Vision, than if it had been right behind.

Another thing also concerning Vision is most remarkable, that though there be a decussation of the rays in the Pupil of the Eye, and so the image of the Object in the Retina or bottom of the Eye be inverted, yet doth not the Object appear inverted, but in its right or natural posture: The reason whereof is because the visual Rays coming in streight lines, by those points of the Sensory or Retina which they touch, affect the common Sense or Soul according to their direction; that is, signifie to it that those several parts of the Object from whence they proceed lie in streight lines (point for point) drawn through the Pupil to the several points of the Sensory where they terminate, and which they press upon. Whereupon the Soul must needs conceive the Object, not in an inverted but a right posture. And that the Nerves are naturally made not only to inform the Soul of external Objects which press upon them, but also of p. 178the situation of such Objects, is clear, because if the Eyes be distorted, the Object, will we nill we, will appear double. So if the fore and middle Fingers be cross'd, and a round Body put between them and moved, it will seem to be two; the reason is, because in that posture of the Fingers the Body touches the outsides of them, which in their natural site are distant one from another, and their Nerves made to signifie to the Soul Bodies separate and distant in like manner, two Fingers lying between them. And though our reason by the help of our Sight corrects this errour, yet cannot we but fansie it to be so.

Neither is the aqueous Humor, as some may supinely imagine, altogether useless or unprofitable as to Vision, because by its help the uvea tunica is sustained, which else would fall flat upon the Crystalline Humor; and fluid it must be, to give way to the contraction and dilatation of the Uveous: And because the outermost Coat of the Eye might chance to be wounded or pricked, and this Humor being fluid let out, therefore Nature hath made Provision speedily to repair it again in such a Case.

Moreover it is remarkable that the cornea tunica, [horny or pellucid Coat of the Eye] doth not lie in the same superficies p. 179with the White of the Eye, but riseth up as it were a Hillock above its convexity, and is of an Hyperbolical or Parabolical Figure: So that though the Eye seems to be perfectly round, in reality it is not so, but the Iris thereof is protuberant above the White; and the Reason is because that if the cornea tunica or Crystalline Humor had been concentrical to the Sclerodes, the Eye could not have admitted a whole Hemisphere at one view, & sic Animalis incolumitati in multis rebus minùs cautum esset, as Scheiner well. In many things there had not been sufficient caution or care taken for the Animals safety.

And now (that I may use the Words of a late * Author of our own) the Eye is already so perfect, that I believe the reason Dr. More Antidote against Atheism.of a Man would easily have rested here, and admired at his own contrivance. For he being able to move his whole Body upward and downward and on every side, might have unawares thought himself sufficiently well provided for; but Nature hath added Muscles also to the Eyes, that no perfection might be wanting: For we have often occasson to move our Eyes, our Head being unmoved, as in reading and viewing more particularly any Object set before us, by transferring the axes of our Eyes all over p. 180it: And that this may be done with the more Ease and Accuracy, she hath furnished this Organ with no less than Six Muscles, to move it upward, downward, to the Right and Left, obliquely and round about.

I shall now consider what Provision is made for the Defence and Security of this most excellent and useful Part.

First the Eyes are sunk in a convenient Valley, latent utiliter, and are encompassed round with eminent Parts, as with a Rampart, & excelsis undique partibus sepiuntur, **De natur. Rerum l. 2.Cic. so are defended from the strokes of any flat or broad Bodies. Above stand the Eye-Brows to keep off any thing from running down upon them, as drops of Sweat from the Forehead, or Dust, or the like. Superiora superciliis obducta sudorem à capite & fronte defluentem repellunt. Cic. Then follow the Eye-lids, which fence them from any sudden and lesser stripes. These also round the edges are fortified with stiff bristles, as it were Pallisadoes, against the incursions of importunate Animals, serving partly as a Fan to strike away Flyes or Gnats, or any other troublesome Insect; and partly to keep off superfluous light, Munitae que sunt palpebrae tanquam vallo pilorum, quibus & apertis oculis siquid incideret repelleretur. Idem p. 181ibid. And because it was necessary that Man and other Animals should sleep, which could not be so well done if the light came in by the Windows of the Eyes, therefore hath Nature provided these curtains to be then drawn to keep it out. And because the outward coat of the Eye ought to be pellucid to transmit the light, which if the Eyes should always stand open, would be apt to grow dry and shrink, and lose their diaphaneity, therefore are the Eylids so contrived as often to wink, that so they may as it were glaze and varnish them over with the moisture they contain, and withal wipe off whatever dust or filth may stick to them: And this, lest they should hinder the sight, they do with the greatest celerity. Cicero hath taken notice that they are made very soft, lest they should hurt the Sight. Mollissimae tactu nè laederent aciem, aptissimè factae & ad claudendas pupillas ne quid incideret, & ad aperiendas, id que providit ut identidem fieri posset maxima cum celeritate.

Secondly, If we consider the Bulb or Ball of the Eye, the exteriour Membrane or Coat thereof is made thick, tough, and strong, that it is a very hard matter to make a rupture in it, and besides so slippery that it eludes the force of any stroke, to which also its globular Figure gives it a very great advantage.

p. 182Lastly, Because for the guidance and direction of the Body in Walking and any Exercise, it is necessary the Eye should be uncovered, and exposed to the Air at all times and in all Weathers, therefore the most wise Author of Nature hath provided for it a hot bed of Fat which fills up the interstices of the Muscles; and besides made it more patient and less sensible of cold than our other parts; and though I cannot say with Cicero absolutely free from danger or harm by that Enemy, yet least obnoxious to the injuries thereof of any part, and not at all, unless it be immoderate and extreme.

To all this I might add the convenience of the situation of the Eye in respect of its proximity to the Brain, the seat of Apprehension and Common Sense: Whereas had they been further removed, the Optic Nerves had been liable to many more dangers and inconveniencies than now they are.

Seeing then the Eye is composed of so great variety of Parts all conspiring to the Use of Vision, whereof some are absolutely necessary, others very useful and convenient, none idle or superfluous, and which is remarkable, many of them of a different figure and consistency from any others in the Body besides, as being transparent, which it was absolutely necessary they should be, to transmit p. 183the Rays of Light; Who can but believe that this Organ was designed and made purposely for the Use for which it serves?

Neither is it to be esteemed any Defect or Imperfection in the Eyes of Man that they want the seventh Muscle, or the nictating Membrane, which the Eyes of many other Animals are furnished withal; for though they be very useful, and in a manner necessary to them, considering their manner of living, yet are they not so to Man. To such Beasts as feed upon Grass and other Herbs, and therefore are forced to hold their Eyes long in a hanging posture, and to look downwards for the chusing and gathering of their Food, the seventh or suspensory Muscle is very useful, to enable them to do so without much pain or weariness; yet to Man, who doth not, nor hath any occasion, indeed cannot hold his Head or look long downwards, it would be useless and superfluous. As for the nictating Membrane or Periophthalmium, which all Birds, and I think most Quadrupeds are furnished with, I have been long in doubt what the use of it might be; and have sometimes thought it was for the more abundant defence and security of the Eye; but then I was puzzled to give any tolerable account why Nature should be more solicitous p. 184for the preservation of the Eyes of Brutes than Men, and in this respect also be a Stepmother to the most noble Creature.

But the Hon^ble Author formerly mentioned, * Boyl of Fin. Causes p. 53, 54.gives a probable account why Frogs and Birds are furnished with such a Membrane. Frogs, because being Amphibious Animals, designed to pass their lives in watery places, which for the most part abound with Sedges, and other Plants endowed with sharp edges or points; and the progressive Motion of this Animal being to be made not by Walking, but by Leaping, if his Eyes were not provided of such a sheath, he must either shut them, and so leap blindly and by consequence dangerously, or by leaving them open run a venture to have the Cornea cut, prickt, or otherwise offended by the edges or points of the Plants, or what may fall from them upon the Animals Eye: Whereas this Membrane (being something transparent as well as strong) is like a kind of Spectacle that covers the Eye without taking away the Sight. Birds are likewise furnished with it, because being destinated to fly among the Branches of Trees and Bushes, their Prickles, Twigs, Leaves or other Parts would be apt otherwise to wound or offend their Eyes. But yet still we are to seek why it is given p. 185to other Quadrupeds, whose Eyes are in no such danger.

Thirdly, The Ear another Organ of Sence, how admirably is it contrived for the receiving and conveying of Sounds? First, there is the outward Ear or Auricula, made hollow and contracted by degrees to draw the Sound inward, to take in as much as may be of it, as we use a Funnel to pour Liquor into any Vessel. And therefore if the Auricula be cut clear off, the Hearing is much impaired, and almost quite marred, as hath been by experience found. From the Auricula is extended a small long, round hole inward into the Head, to intend the Motion and so augment the force of the Sound, as we see in a shooting Trunk, the longer it is to a certain limit, the swifter and more forcibly the Air passes in it, and drives the Pellet. At the end of this hole is a Membrane, fastned to a round bony Limb, and stretched like the head of a Drum, and therefore by Anatomists called also Tympanum, to receive the impulse of the Sound, and to vibrate or quaver according to its reciprocal Motions or Vibrations; the small Ear-bones being at the end fastned to the Tympanum, and furnished with a Muscle serve for the tension of that Membrane, or the relaxation of it according to the exigency p. 186of the Animal, it being stretch'd to the utmost when it would hearken diligently to a lower or more distant Sound. Behind the Drum are several Vaults and anfractuose Cavities in the Ear-Bone, filled only with what Naturalists call the implanted Air; so to intend the least sound imaginable, that the Sense might be affected with it; as we see in subterraneous Caves and Vaults how the Sound is redoubled, and what a great report it makes however moderate it be: And because it was for the behoof of the Animal, that upon any sudden Accident it might be awakened out of its sleep, therefore were there no Shuts or Stopples made for the Ears, that so any loud or sharp Noise might awaken it, as also a soft and gentle Voice or Murmur provoke it to sleep. Now the Ears for the benefit and conveniences of the Animal, being always to stand open, because there was some danger that Insects might creep in thereat, and eating their way through the tympanum harbour in the Cavities behind it; therefore hath Nature loricated or plaistered over the sides of the forementioned Hole with Ear-wax, to stop and entangle any Insects that should attempt to creep in there. But I must confess my self not sufficiently to understand the nature of Sounds to give a full and satisfactory p. 187account of the Structure and Uses of all the parts of the Ear.

Fourthly, The next part I shall take notice of shall be the Teeth, concerning which I find Seven Observations in the honorable Mr. Boyls Treatise of Final Causes, which I shall briefly recapitulate, and add one or two more.

I. That the Teeth alone among the Bones continue to grow in length during a mans whole Life, as appears by the unsightly length of one Tooth when its opposite happens to fall or be pulled out; which was most providently design'd to repair the wast that is daily made of them by the frequent Attritions in Mastication. Here by the by I might advise men to be careful how they attempt to cure this blemish by filing or cutting off the head of such an overgrown Tooth, lest that befal them which happened to a certain Nun in Padua, who upon cutting off a Tooth in that manner was presently convulsed and fell into an Epilepssie, as Bartholine in his Anatomy reports.

II. That that part of the Teeth which is extant above the Gums is naked and not invested with that sensible Membrane called Periosteum, wherewith the other Bones are covered.

p. 188III. That the Teeth are of a closer and harder substance than the rest of the Bones, for the more easie breaking and comminution of the more solid Aliments, and that they might be more durable and not so soon worn down by grinding the food.

IV. That for the nourishing and cherishing these so necessary Bones, the All wise Author of things has admirably contrived an unseen Cavity in each side of the Jaw-bone, in which greater channel are lodged an Artery, a Vein and a Nerve, which through lesser Cavities, as it were through Gutters, send their twigs to each particular Tooth.

V. Because Infants were for a considerable time to feed upon Milk, which needs no chewing, and lest Teeth should hurt the tender Nipples of the Nurse, Nature hath deferred the production of them for many Months in a humane foetus, whereas those of divers other Animals, which are reduced to seek betimes food that needs Mastication, are born with them.

VI. The different Figure and Shape of the Teeth is remarkable, That the Foreteeth should be formed broad and with a thin and sharp edge like Chizzels, to cut off and take away a morsel from any solid Food, called therefore incisores. The next, one on each side stronger and deeper rooted, and p. 189more pointed, called therefore Canini, in English Eye-Teeth, to tear the more tough and resisting sort of Aliments. The rest called Jaw Teeth or Grinders, in Latin Molares, are made flat and broad atop and withal somwhat uneven and rugged, that by their knobs and little cavities they may the better retain, grind and commix the Aliments.

VII. Because the operations to be performed by the Teeth oftentimes require a considerable firmness and strength, partly in the Teeth themselves, partly in the instruments which move the lower Jaw, which alone is moveable, Nature hath provided this with strong Muscles, to make it bear forcibly against the upper Jaw. And thus not only placed each Tooth in a distinct Cavity of the Jaw-bone, as it were in a close, strong and deep socket, but has furnished the several sorts of Teeth with Hold-fasts suitable to the stress that by reason of their different Offices they are to be put to. And therefore whereas the Cutters and Eye-teeth have usually but one Root; (which in these last named is wont to be very long) the Grinders that are employed to crack Nuts, Stones of Fruit, Bones, or other hard Bodies, are furnished with three Roots, and in the upper Jaw often with four, because these are pendulous, and the substance of the Jaw somewhat softer.

p. 190VIII. The situation of the Teeth is most convenient, viz. the Molares or Grinders behind, nearest the Center of Motion, because there is a greater strength or force required to chew the meat, than to bite a piece; and the Cutters before, that they may be ready to cut off a morsel from any solid Food, to be transmitted to the Grinders.

IX. It is remarkable that the Jaw in Men and such Animals as are furnished with Grinders, hath an oblique or transverse Motion, which is necessary for chewing and comminution of the Meat; which it is observed not to have in those Animals that want the Molares.

Now if (as Gallen saith) he that shall marshal a Company but of 32 Men in due order, is commended for a skilful and industrious Person, shall we not admire Nature which hath so skilfully ranked and disposed this Quire of our Teeth?

Fifthly, The Tongue is no less admirable for the contexture and manifold Uses of it. First, it is the Organ of Tasting; for being of a spungy substance the small Particles of our Meat and Drink being mingled with the Saliva, easily insinuate themselves into the Pores of it, and so do either gratefully affect it, or harshly grate upon it, accordingly as they are figured and moved; and p. 191hereby we discern what is convenient or inconvenient for our nourishment. It helps us likewise in the chewing and swallowing of our Meat: and Lastly, It is the main Instrument of Speaking, a quality so peculiar to Man, that no Beast could ever attain to it. And although Birds have been taught to form some Words, yet they have been but a few, and those learn'd with great difficulty; but what is the chief, the Birds understand not the meaning of them, nor use them as Signs of Things or their own Conceptions of them; though they may use them as Expressions of their Passions: As Parrots having been used to be fed at the prolation of certain Words, may afterwards when they are hungry pronounce the same. For this Des Cartes makes his main Argument to prove that Brutes have no Cogitation, because the highest of them could never be brought to signifie their Thoughts or Conceptions by any artificial Signs, either Words, or Gestures, (which, if they had any, they would in all likelyhood be forward enough to do) whereas all Men, both Fools and Mutes, make use of Words or other Signs to express their Thoughts, about any Subjects that present themselves; which Signs also have no reference to any of their Passions. Whereas the Signs that Brute p. 192Animals may be taught to use are no other than such as are the motions of some of their Passions, Fear, Hope, Joy, &c. Hence some of the Jewish Rabbins did not so absurdly define a Man Animal loquens, a speaking Creature. Having had occasion just now to mention the Saliva or Spittle, I am put in mind of the eminent use of this Humor, which is commonly taken for an Excrement. Because a great part of our Food is dry; therefore Nature hath provided several glandules to separate this juice from the Blood, and no less than four Channels to convey it into the Mouth, which are of late invention and called by Anatomists▪ Ductus Salivales, through which the Saliva destilling continually, serves well to macerate and temper our meat, and make it fit to be chewed and swallowed. If a copious Moisture did not by these Conduit-pipes incessantly flow down into the Mouths of Horses and Kine, how were it possible they should for a long time together grind and swallow such dry meat as Hay and Straw? Moreover it may be useful not only in the Mouth but in the Stomach too, to promote Concoction.

Sixthly, To the Mouth succeeds the Windpipe, no less wonderful in its Conformation. For because continual Respiration is necessary for the support of our Lives, it is made p. 203with annulary Cartilages to keep it constantly open, and that the sides of it may not flag and fall together. And lest when we swallow, our meat or drink should fall in there and obstruct it, it hath a strong shut or Valve called Epiglottis, to cover it close, and stop it when we swallow: and for the more convenient bending of our Necks, it is not made of one entire continued Cartilage, but of many annular ones joined together by strong Membranes, which Membranes are muscular, compounded of streight and circular Fibres for the more effectual contraction of the Windpipe in any strong or violent Expiration or Coughing. And lest the Asperity or hardness of these Cartilages should hurt the Oesophagus or Gullet, which is tender and of a Skinny Substance, or hinder the swallowing of our Meat, therefore these annulary Gristles are not made round, or entire Circles, but where the Gullet touches the Windpipe, there to fill up the Circle is only a soft Membrane, which may easily give way to the Dilatation of the Gullet. And to demonstrate that this was designedly done for this End and Use, so soon as the Windpipe enters the Lungs, its Cartilages are no longer deficient, but perfect Circles or Rings, because there was no necessity they should be so, but it was more convenient they should be p. 204entire. L…ly, for the various modulation of the Voice, the upper end of the Windpipe is endued with several Cartilages and Muscles, to contract or dilate it as we would have our Voice Flat or Sharp; and moreover the whole is continually moistened with a glutinous Humor issuing out of the small Glandules that are upon its inner Coat, to fence it against the sharp Air received in, or Breath forced out; yet is it of quick and tender Sense, that it may be easily provoked to cast out by coughing, whatever may fall into it from without, or be discharged into it from within.

Seventhly, The Heart which hath been always esteemed, and really is, one of the principal Parts of the Body, the primum vivens, & ultimum moriens, by its uncessant Motion distributing the Blood, the Vehicle of Life, and with it the Vital Heat and Spirits, throughout the whole Body, whereby it doth continually irrigate, nourish and keep hot and supple all the Members. Is it not admirable that from this Fountain of Life and Heat there should be Channels and Conduit-pipes, to every, even the least and most remote Part of the Body; just as if from one Waterhouse there should be Pipes conveying the Water to every House in a Town, and to every Room in each House; p. 205or from one Fountain in a Garden there should be little Channels or Dikes cut to every Bed, and every Plant growing therein, as we have seen more than once done beyond the Seas. I confess the Heart seems not to be designed to so noble an Use as is generally believed, that is to be the Fountain or Conservatory of the vital Flame, and to inspire the Blood therewith; (for the Lungs serve rather for the accension or maintaining that Flame, the Blood receiving there from the Air those Particles which are one Part of the Pabulum or Fewel thereof, and so impregnated running back to the Heart) but to serve as a Machine to receive the Blood from the Veins, and to force it out by the Arteries through the whole Body, as a Syringe doth any Liquor, though not by the same Artifice: And yet this is no ignoble Use, the continuance of the Circulation of the Blood being indispensibly necessary for the quickening and enlivening of all the Members of the Body, and supplying of Matter to the Brain, for the preparation of the Animal Spirits, the Instruments of all Sense and Motion. Now for this use of receiving and pumping out of the Blood, the Heart is admirably contrived. For First being a Muscular Part, the Sides of it are composed of two orders of Fibres p. 206running circularly or spirally from Base to Tip, contrarily one to the other, and so being drawn or contracted contrary ways do violently constringe and straiten the Ventricles, and strongly force out the Blood, as we have formerly intimated. Then the Vessels we call Arteries, which carry from the Heart to the several Parts, have Valves which open outwards like Trap-doors, and give the Blood a free passage out of the Heart, but will not suffer it to return back again thither, and the Veins, which bring it back from the several Members to the Heart, have Valves or Trap-doors which open inwards, so as to give way to the Blood to run into the Heart, but prevent it from running back again that way. Besides the Arteries consist of a quandruple Coat, the Third of which is made up of annular or orbicular carneous Fibres to a good thickness and is of a Muscular Nature, after every Pulse of the Heart serving to contract the Vessel successively with incredible celerity, so by a kind of peristaltick Motion impelling the Blood onwards to the capillary Extremities, and through the Muscles, with great force and swiftness. So the Pulse of the Arteries is not only caused by the pulsation of the Heart, driving the Blood through them in manner of a Wave or Flush, as Des Cartes p. 207and others would have it; but by the Coats of the Arteries themselves, which the experiments of a certain **Cartes Epist. Vol. 1. Ep. 77. & Seq.Lovain Physitian, (the first whereof is Galens,) do in my opinion make good against him. First, saith he, if you slit the Artery and thrust into it a Pipe, so big as to fill the Cavity of it, and cast a strait ligature upon that part of the Artery containing the Pipe, and so bind it fast to the Pipe; notwithstanding the Blood hath free passage through the Pipe, yet will not the Artery beat below the ligature; but do but take off the ligature, it will commence again to beat immediately. But because one might be ready to reply to this Experiment, that the reason why when bound it did not beat, was because the current of the Blood being straitned by the Pipe, when beneath the Pipe it came to have more liberty, was not sufficient to stretch the Coats of the Artery, and so cause a Pulse, but when the ligature was taken off, it might flow between the enclosed tube and the Coat of the Artery; therefore he adds another, which clearly evinces that this could not be the reason, but that it is something flowing down the Coats of the Artery that causes the Pulse, that is, If you straiten the Artery never so much, provided the sides of it do not quite meet, and stop all passage p. 208of the Blood, the Vessel will notwithstanding continue still to beat below or beyond the Coarctation. So we see some Physitians both Ancient (as Galen,) and Modern were of opinion that the Pulse of the Arteries was owing to their Coats; though the first that I know of who observed the third Coat of an Artery to be a muscular Body, composed of annulary Fibres, was Dr. Willis. The mention of the peristaltick Motion puts me in mind of an ocular Demonstration of it in the Gullet of Kine when they chew the Cud, which I have often beheld with pleasure. For after they have swallowed one morsel, if you look stedfastly upon their Throat, you will soon see another ascend, and run pretty swiftly all along the Throat up to the Mouth, which it could not do unless it were impelled by the successive contraction or peristaltick Motion of the Gullet, continually following it. And it is remarkable that these ruminant Creatures have a power by the imperium of their wills of directing this peristaltick Motion upwards or downwards. I shall add no more concerning the Heart, but that it and the Brain do mutuas operas tradere, enable one another to work; for first the Brain cannot itself Live, unless it receive continual supplies of Blood from the Heart, much less can it p. 209perform its functions of preparing and distributing the Animal Spirits; nor the Heart Pulse, unless it receives Spirits or something else that descends from the Brain by the Nerves. For do but cut asunder the Nerves that go from the Brain to the Heart, the motion thereof in more perfect and hot Creatures ceaseth immediately. Which Part began this round is the Question.

Eighthly, The next Part I shall treat of shall be the Hand, this foreign or superlative Instrument, which serves us for such a multitude of Uses, as it is not easie to enumerate; whereto if we consider the Make and Structure of it, we shall find it wonderfully adapted. First, it is divided into Four Fingers bending forward, and one opposite to them bending backwards, and of greater strength than any of them singly, which we call the Thumb, to joyn with them severally or united; whereby it is fitted to lay hold of objects of any size or quantity. The least things, as any small single Seed, are taken up by the Thumb and Forefinger; those a little greater, by the Thumb and two Fingers, which also we chiefly employ to manage the Needle in Sewing, and the Pen in Writing: When we would take up a greater quantity of any thing we make use of the Thumb and p. 210all the Fingers. Sometimes we use one Finger only, as in póinting at any thing, picking things out of holes or long and narrow Vessels, sometimes all severally at one time, as in stopping the strings when we play upon any musical Instrument. 2. The Fingers are strengthened with several Bones, jointed together for motion, and furnished with several Muscles and Tendons like so many Pullies to bend them circularly forward; which is most convenient for the firm holding and griping of any Object: Which of how great, constant, and necessary Use it is in pulling or drawing, but especially in taking up and retaining any sort of Tool or Instrument to work withal in Husbandry and all mechanick Arts, is so obvious to every mans Observation, that I need not spend time to instance in particulars: Moreover the several Fingers are furnished with several Muscles to extend and open the Hand, and to move them to the Right and Left: and so this Division and Motion of the Fingers doth not hinder but that the whole Hand may be employed, as if it were all of a piece, as we see it is, either expanded as in striking out, smoothing and folding up of Cloths and some mechanick Uses; or contracted, as in Fighting, Kneading of Dough and the like. It is also notable p. 211and indeed wonderful, that the Tendons bending the middle Joint of the Fingers, should be perforated to give passage to the Tendons of the Muscles which draw the uppermost Joynts, and all bound down close to the Bone with strong Fillets, lest they should start up and hinder the Hand in its work, standing like so many Bowstrings. 3. The Fingers ends are strengthened with Nails, as we fortifie the ends of our Staves or Forks with Iron Hoops or Ferules, which Nails serve not only for defence but for ornament, and many Uses. The Skin upon our Fingers ends, is thin and of most exquisite Sense, to help us to judg of any thing we handle. If now I should go about to reckon up the several Uses of this Instrument, Time would sooner fail me then Matter. By the help of this we do all our Works, we Build our selves Houses to dwell in; we make our selves Garments to wear; we Plow and Sow our Grounds with Corn, Dress and Cultivate our Vineyards, Gardens, and Orchards, gather and lay up our Grain, and Fruits; we prepare and make ready our Victuals. Spinning, Weaving, Painting, Carving, Engraving, and that Divinely invented Art of Writing, whereby we transmit our own Thoughts to Posterity, and converse with and participate the Observations p. 212and Inventions of them that are long ago Dead, all performed by this. This is the only Instrument for all Arts whatsoever; no improvement to be made of any experimental Knowledg without it. Hence (as Aristotle saith well) they do amiss that complain, that Man is worse dealt with by Nature than other Creatures; whereas they have some Hair, some Shels, some Wool, some Feathers, some Scales, to defend themselves from the injuries of the Weather, Man alone is Born Naked and without all covering. Whereas they have natural Weapons to defend themselves and offend their Enemies, some Horns, some Hoofs, some Teeth, some Talons, some Claws, some Spurs and Beaks; Man hath none of all these, but is weak, and feeble, and unarmed sent into the World. Why, a Hand with Reason to use it, supplies the Uses of all these, that's both a Horn, and a Hoof, and a Talon and a Tusk, &c. because it enables us to use Weapons of these and other Fashions, as Swords and Spears and Guns. Besides this advantage a Man hath of them, that whereas they cannot at pleasure change their coverings, or lay aside their Weapons, or make use of others as occasion serves, but must abide Winter and Summer, Night and Day with the same Cloathing on their Backs, p. 213and sleep with their Weapons upon them; a Man can alter his Cloathing according to the exigency of the Weather, go warm in Winter, and cool in Summer, cover up himself hot in the Night, and lay aside his Cloaths in the Day, and put on or off more or fewer according as his Work and Exercise is: and can as occasion requires, make use of divers sorts of Weapons, and choice of such at all turns as are most proper and convenient; whereby we are enabled to subdue and rule over all other Creatures; and use for our own behoof those Qualities wherein they excel, as the Strength of the Ox, the Valor and Swiftness of the Horse, the Sagacity and Vigilancy of the Dog, and so make them as it were our own. Had we wanted this Member in our Bodies, we must have lived the Life of Brutes, without House or Shelter but what the Woods and Rocks would have afforded; without Cloths or Covering; without Corn, or Wine, or Oil, or any other Drink but Water; without the warmth and comfort, or other uses of Fire, and so without any Artificial Bak'd, Boil'd or Roast Meats; but must have scrambled with the wild Beasts for Crabs, and Nuts, and Akhorns, and Sallets, and such other things as the Earth puts forth of her own accord. We had lain open and exposed p. 214to Injuries, and had been unable to resist or defend our selves against almost the weakest Creature.

The remaining Parts I shall but briefly run over.

That the Back-bone should be divided into so many Vertebres for commodious bending, and not be one entire rigid Bone, which being of that length would have been often in danger of snapping in sunder. That the several Vertebres should be so Elegantly and Artificially compacted and joined together, that they are as strong and firm as if they were but one Bone. That they should be all perforated in the middle with a large hole for the spinal Marrow or Pith to pass along; and each particular have a hole on each side to transmit the Nerves to the Muscles of the Body, to convey both Sense and Motion.

That whereas the Breast is encompassed with Ribs, the Belly is left free; that it might give way to the motion of the Midriff in Respiration; and to the necessary Reception of Meat and Drink; as also for the convenient bending of the Body; and in Females for that extraordinary extension that is requisite in the time of their Pregnancy.

p. 215That the Stomach should be Membranous, and capable of Dilatation and Contraction, according to the quantity of Meat conteined in it; that it should be situate under the Liver, which by its Heat might cherish it, and contribute to Concoction: That it should be endued with an acid Ferment, or some corruptive quality for so speedy a dissolution of the Meat, and preparation of Chyle; that after Concoction it should have an ability of contracting itself and turning out the Meat.

That the Bladder should be made of a membranous Substance, and so extremely dilatable for receiving and containing the Urine, till opportunity of emptying it; that it should have Shuts for the ends of the Ureters so artificially contrived as to give the Urine free entrance, but to stop all passage backward, so that they will not transmit the Wind, though it be strongly blown and forced in.

That the Liver should continually separate the Choler from the Blood, and empty it into the Intestines, where there is good use for it, not only to provoke Dejection, but also to attenuate the Chyle and render it so subtile and fluid as to enter in at the Orifices of the lacteous Veins.

p. 216Finally, That all the Bones, and all the Muscles, and all the Vessels of the Body should be so admirably contrived, and adapted, and compacted together for their several Motions and Uses, and that most Geometrically, according to the strictest Rules of Mechanicks, that if in the whole Body you change the Figure, Situation, and Conjunction but of one Part, if you diminish or encrease the Bulk and Magnitude, in fine if you endeavor any Innovation or Alteration, you marr and spoil instead of mending. How can all these things put together but beget Wonder and Astonishment?

That under one Skin there should be such infinite variety of Parts, variously mingled, hard with soft, fluid with fixt, solid with hollow, those in rest with those in motion, some with cavities as Mortesses to receive, others with Tenons to fit those cavities; all these so pact and thrust so close together that there is no unnecessary Vacuity in the whole Body, and yet so far from clashing or interfering one with another, or hindring each others Motions, that they do all Friendly conspire, all help and assist mutually one the other, all concur in one general End and Design, the good and preservation of the whole, are certainly Arguments and Effects of infinite Wisdom and Counsel; so p. 217that he must needs be worse than mad that can find in his Heart to imagine all these to be casual and fortuitous, or not provided and designed by a most wise and intelligent Cause.

I should now proceed to treat of the Generation and Formation of the Foetus in the Womb; but that is a Subject too difficult for me to handle; the Body of Man and other Animals being formed in the dark Recesses of the Matrix, or as the Psalmist phrases it, Psal. 139. 14. made in secret, and curiously wrought in the lowest parts of the Earth. This Work is so admirable and unaccountable that neither the Atheists nor mechanick Philosophers have attempted to declare the manner and process of it; but have (as I noted before) very cautiously and prudently broke off their Systems of Natural Philosophy here, and left this point untoucht; And those Accounts which some of them have attempted to give of the formation of a few of the parts, are so excessively absurd and ridiculous, that they need no other Consutation than ha ha he. And I have already further shewn, that it seems to me impossible, that Matter divided into as minute and subtle Parts as you will or can imagine, and those moved according to what Catholick Laws soever can be devised, p. 218should without the presidency and direction of some intelligent Agent, by the mere agitation of a gentle Heat, run itself into such a curious Machine as the Body of Man is.

Yet must it be confest, that the Seed of Animals is admirably qualified to be fashioned and formed by the Plastick Nature into an Organical Body, conteining the Principles or component Particles of all the several homogeneous Parts thereof; for indeed every part of the Body seems to club and contribute to the Seed, else why should Parents that are born Blind or Deaf, or that want a Finger or any other Part, or have one superfluous, sometimes generate Children that have the same defects or imperfections; and yet (which is wonderful) nothing of the Body or grosser matter of the Seed comes near the first Principle of the Foetus, or in some so much as enters the Womb, but only some contagious Vapor or subtle effluviums thereof. But to what shall we attribute the Foetus its likeness to the Parents, or omitting them to the precedent Progenitors, as I have observed some Parents that have been both black Hair'd to have generated most red Hair'd Children, because their Ancestors Hair have been of that Color, or why are Twins so p. 219often extremely alike; Whether is this owing to the Efficient, or to the Matter?

These Effluvia we spake of of the Male Seed, as subtile as they are, yet have they a great, if not the greatest stroke in Generation, as is clearly demonstrable in a Mule, which doth more resemble the Male Parent, that is the Ass, than the Female or Horse. But now why such different Species should not only mingle together, but also generate an Animal, and yet that that hybridous Production should not again generate, and so a new Race be carried on; but Nature should stop here and proceed no further, is to me a Mystery and unaccountable.

One thing relating to Generation I cannot omit, that is, the construction of a set of temporary Parts, (like Scaffolds in a Building) to serve a present End, which are afterwards laid aside, afford a strong Argument of Counsel and Design. Now for the use of the Young during its enclosure in the Womb there are several Parts formed, as the Membranes inveloping it, called the Secundines, the umbilical Vessels, one Vein and two Arteries, the Urachus, to convey the Urine out of the Bladder, and the placenta uterina; part whereof fall away at the Birth, as the Secundines and Placenta, others degenerate into Ligaments, as the Urachus, and p. 220part of the umbilical Vein: Besides which, because the foetus during its abode in the Womb hath no use of respiration by the Lungs, the Blood doth not all, I may say not the greatest part of it, flow through them, but there are two Passages or Channels contrived, one called the foramen ovale, by which part of the Blood brought by the vena cava passeth immediately into the left Ventricle of the Heart, without entring the right at all; the other is a large arterial Channel passing from the pulmonary Artery immediately into the Aorta, or great Artery, which likewise derives part of the Blood thither, without running at all into the Lungs: These two are closed up soon after the Child is born, when it breaths no more (as I may so say) by the Placenta uterina, but respiration by the Lungs is needful for it. It is here to be noted, that though the Lungs be formed so soon as the other Parts, yet during the abode of the foetus in the Womb, they lie by as useless. In like manner I have observed that in ruminating Creatures the three formost Stomachs, not only during the continuance of the Young in the Womb, but so long as it is fed with Milk are unemployed and useless, the Milk passing immediately into the fourth.

p. 221Another Observation I shall add concerning Generation, which is of some moment, because it takes away some concessions of Naturalists, that give countenance to the Atheists fictitious and ridiculous Account of the first production of Mankind and other Animals; viz. that all sorts of Insects, yea and some Quadrupeds too, as Frogs and Mice, are produced Spontaneously. My Observation and Affirmation is, that there is no such thing in Nature, as Aequivocal or Spontaneous Generation, but that all Animals, as well small as great, not excluding the vilest and most contemptible Insect, are generated by Animal Parents of the same Species with themselves; that noble Italian Vertuoso, Francesco Redi having experimented that no putrified Flesh (which one would think were the most likely of any thing) will of itself, if all Insects be carefully kept from it, produce any: The same Experiment I remember Doctor Wilkins late Bishop of Chester told me had been made by some of the Royal Society. No instance against this Opinion doth so much puzzle me, as Worms bred in the Intestines of Man and other Animals. But seeing the round Worms do manifestly generate, and probably the other kinds too; it's likely they come originally from Seed, which how it was p. 222brought into the Guts, may afterwards possibly be discovered. Moreover I am inclinable to believe that all Plants too, that themselves produce Seed, (which are all but some very imperfect ones, which scarce deserve the name of Plants) come of Seeds themselves. For that great Naturalist Malpighius, to make experiment whether Earth would of its self put forth Plants, took some purposely digged out of a deep Place, and put it into a Glass Vessel, the top whereof he covered with Silk many times doubled and strained over it, which would admit the Water and Air to pass through, but exclude the least Seed that might be wafted by the Wind; the event was that no Plant at all sprang up in it; nor need we wonder how in a Ditch, Bank or Grass-Plat newly dig'd, or in the Fenbanks in the Isle of Ely Mustard should abundantly spring up, where in the Memory of Man none had been known to grow, for it might come of Seed which had lain there more than a Mans Age. Some of the Ancients mentioning some Seeds that retain their fecundity Forty Years: As for the Mustard that sprung up in the Isle of Ely, though there never had been any in that Country, yet might it have been brought down in the Channels by the Floods, and so being thrown p. 223up the Banks together with the Earth, might germinate and grow there.

From this Discourse concerning the Body of Man I shall make Three Practical Inferences.

First, Let us give thanks to Almighty Infer. 1.God for the Perfection and Integrity of our Bodies. It would not be amiss to put it into the Eucharistical parr of our daily Devotions: We praise thee O God for the due Number, Shape and Use of our Limbs and Senses, and in general of all the Parts of our Bodies; we bless thee for the sound and healthful Constitution of them; It is thou that hast made us and not we our selves; in thy Psal. 100.Ps 100Book were all our Members written. The Mother that bears the Child in her Womb is not conscious to any thing that is done there; she understands no more how the Infant is formed than itself doth. But if God hath bestowed upon us any peculiar Gift or Endowment, wherein we excel others, as Strength, or Beauty or Activity, we ought to give him special thanks for it, but not to think the better of our selves therefore, or despise them that want it.

Now because these Bodily Perfections, being common Blessings, we are apt not at all to consider them, or not to set a just value on them; and because the worth of things p. 224is best discerned by their want; it would be useful sometimes to imagine or suppose our selves by some accident to be depriv'd of one of our Limbs or Senses, as a Hand, or a Foot, or an Eye, for then we cannot but be sensible, that we should be in worse condition than now we are, and that we should soon find a difference between two Hands and one Hand, two Eyes and one Eye, and that two excel one as much in worth as they do in number; and yet if we could spare the use of the lost part, the deformity and unsightlyness of such a defect in the Body, would alone be very grievous to us. Again, which is less, suppose we only, that our Bodies want of their just magnitude, or that they or any of our Members are crooked or distorted, or disproportionate to the rest either in excess or defect; nay, which is least of all, that the due motion of any one part be perverted, as but of the Eyes in squinting, the Eye-lids in twinkling, the Tongue in stammering, these things are such Blemishes and Offences to us, by making us Gazing-stocks to others, and Objects of their Scorn and Derision, that we could be content to part with a good part of our Estates to repair such defects, or heal such Infirmities. These things considered and duly weighed, would surely p. 225be a great and effectual motive to excite in us Gratitude for this Integrity of our Bodies, and to esteem it no small blessing, I say a blessing and favor of God to us; for some there be that want it, and why might not we have been of that number? God was no way obliged to bestow it upon us.

And as we are to give thanks for the Integrity of our Body, so are we likewise for the Health of it, and the sound Temper and Constitution of all its Parts and Humors; Health being the principal blessing of this Life, without which we cannot enjoy or take comfort in any thing besides.

Neither are we to give thanks alone for the first collation of these Benefits, but also for their preservation and continuance. God preserves our Souls in Life, and defends us from Dangers and sad Accidents, which do so beset us on every side, that the greatest circumspection in the World could not secure us, did not his good Providence continually watch over us. We may be said to walk and converse in the midst of Snares; besides, did we but duly consider the Make and Frame of our Bodies, what a multitude of minute Parts and Vessels there are in them, and how an Obstruction in one redounds to the prejudice of the whole, p. 226we could not but wonder how so curious an Engine as mans Body, could be kept in Tune one Hour, as we use it, much less hold out so many Years: How it were possible it should endure such hardship, such blows, so many shocks and concussions, nay such violences and outrages as are offered it by our frequent Excesses, and not be disordered and rendred useless; and acknowledg the transcendent Art and Skill of Him who so put it together, as to render it thus firm and durable.

Secondly, Did God make the Body, let Infer. 2.him have the service of it. Rom. 12. 1. I beseech you, brethren, by the mercies of God, that you present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. 1 Cor. 6. 20. Glorifie God in your Body, or with your Body, and in your spirits, which are Gods, and that not by Redemption only, of which the Apostle there speaks, but by Creation also. Rom. 6. 13. Neither yield ye your members as instruments of unrighteousness unto sin, but as instruments of righteousness unto God. And again Ver. 19. Even so now yield your members servants of righteousness unto holiness. I shall instance in two Members, which are especially to be guarded and restrained from Evil, and employed in the service of God.

p. 227First, The Eye. We must turn away our eyes from beholding Vanity, as David pray'd, God would his, Psal. 119. 37. We must make a Covenant with our Eyes, as Job did, Job 31. 1. These are the Windows that let in exteriour Objects to the Soul: by these the Heart is affected: this way Sin entred first into the World. Our first Parents saw that the Tree and its fruit was pleasant to the eyes, and so was invited to take and eat it. There are four sins especially for which the Eye is noted, as either discovering themselves in the Eyes, or whose Temptations enter in by, and so give denomination to the Eye.

2. There is a proud Eye. Prov. 30. 13. There is a generation, O how lofty are their eyes, and their eye lids are lifted up. Chap. 6. 17. A proud look is reckoned the first of those six things that God hates, Psal. 18. 27. God (the Psalmist saith) will bring down proud or high looks. Psalm 101. 5. Him that hath a high look and a proud heart (saith David,) I will not suffer. And in Psal. 131. 1. He saith of himself, that his heart is not haughty nor his eyes lofty. By which places it appeareth that Pride sheweth forth it self in the Eyes especially, and that they are as it were the Seat or Throne of it.

p. 2282. There is a wanton Eye, which the Prophet Isaiah speaks of in his third Chapter, at the 16th Verse, Because the Daughters of Jerusalem walk with stretched out Necks, and wanton Eyes. The Apostle Peter in his second Epistle, 2. 24. mentions Eyes full of Adultery. For by these Casements enter in such Objects as may provoke and stir up adulterous Thoughts in the mind, as they did in David's, and likewise impure Thoughts conceived in the heart may discover themselves by the motions of the Eye. And therefore in this respect we should do well with holy Job, to make a Covenant with our Eyes; not to gaze upon any Object which may tempt us to any inordinate Appetite or Desire. For our Saviour tells us, it were better to pluck out our right eye, than that it should be an offence to us: which I suppose refers to this matter, because it immediately follows those words, He that looketh upon a Woman to lust after her hath already committed Adultery with her in his heart.

3. There is a covetous Eye. By Covetousness I understand not only a desiring what is another mans, which is forbidden in the tenth Commandment, but also an inordinate desire of Riches, which the Apostle John seems to understand in his first Epistle, 2. 16. By the lust of the Eye. And Covetousness p. 229may well be called the lust of the Eye, because 1. The Temptation or tempting Object enters by the Eye. So the seeing the wedg of Gold and Babylonish Garment stirred up the covetous desire in Achan. 2. Because all the fruit a man reaps of Riches more than will furnish his Necessities and Conveniencies, is the feeding of his Eye, or the pleasure he takes in the beholding of them. Eccles. 5. 11. When goods encrease, &c. what good is there to the owners thereof, saving the beholding them with their Eyes?

Fourthly, There is an envious Eye, which by our Saviour is called an evil Eye. Mat. 20. 15: Is thine Eye evil because I am good. That is, enviest thou thy Brother because I am kind to him. And 7. 22. One of those evil things which proceed out of the Heart and defile a Man is an evil eye. Envy is a repining at the Prosperity or Good of another, or anger and displeasure at any good of another which we want, or any advantage another hath above us: As in the Parable of the Labourers in the Vineyard, those that came in first envied the last, not because they received more than they, but because they received equal wages for less time. Those that are subject to this Vice cannot endure to see another man thrive; and are apt to think his condition better than theirs when indeed it is not.

p. 230Let us then so govern our Eyes, that we discover by them none of these Vices. Let the humility and purity of our Minds appear even in our outward looks. Let neither Pride nor Lust manifest themselves in the Posture or Motions of our Eyes. Let us have a care that these Members be neither the inlets, nor outlets of any of the fore mentioned Vices; that they neither give admission to the Temptation, nor be expressive of the Conception of them. Let us employ them in reading the Word of God, and other good Books, for the encrease of our Knowledg, and direction of our Practice: in diligently viewing and contemplating the Works of the Creation, that we may discern and admire the Footsteps of the Divine Wisdom easily to be traced in the Formation, Disposition, and Designations of them. Let us take notice of any extraordinary Events and Effects of Gods Providence towards our selves or others, personal or national: that as they are the issues of his Mercy or Justice, they may stir up sutable affections in us, of Thankfulness or Fear. Let those sad and miserable Objects, that present themselves to our sight move us to pity and commiseration: And let our Eyes sometimes be exercised in weeping for the miseries and calamities of others, but especially for our own and their Sins.

p. 231Secondly, Another Member I shall mention is the Tongue, which as it is the chief Instrument of Speech, so may it be well or ill employed in the exercise of that Action, and therefore stands in need of Direction and Restraint. I remember I once heard from an ingenious Anatomist of Padua this Observation, That there are but two Members in the Body that have a natural Bridle, both which do very much need it; the Tongue, and another I shall not name. The signification whereof may be, that they are not to be let loose, but diligently curbed and held in. For the better Government of the Tongue, I shall note some Vices of Speech, which must carefully be avoided. First of all Loquacity or Garrulity. This the contrivance of our Mouths suggests to us. Our Tongues are fenced and guarded with a double Wall or Mound of Lips and Teeth, that our Words might not rashly and unadvisedly slip out. Then Nature hath furnished us with two Ears, and but one Tongue, to intimate that we must hear twice so much as we speak. Why Loquacity is to be avoided, the wise Man gives us a sufficient reason, Prov. 10. 19. In the multitude of words there wanteth not sin. And Eccles. 5. 7. In many words there are divers vanities. To which we may add another, of great force p. 232with most Men, viz. That it hath been always esteemed an Effect and Argument of Folly. Eccles, 5. 3. A fools voice is known by multitude of words. And on the contrary, To be of few Words is a sign of Wisdom: and he that is wise enough to be silent, though a Fool, may pass undiscovered. Besides all this, a talkative Person must needs be impertinent, and speak many idle Words, and so render himself burthensom and odious to Company: and may perchance run himself upon great incoveniences, by blabbing out his own or others secrets; for a word once uttered, fugit irrevocabile, whatever the consequence of it be. Great need therefore have we to set a watch over our Mouths, and to keep the Door of our Lips; and not suffer our Tongues **runs before the Understanding or Wit.foreign; as Isocrates phraseth it.

Secondly, Lying or False Speaking. There is difference between Mentiri and Mendacium dicere, that is Lying, and speaking of an untruth, or thing that is False. Mentiri is contra mentem ire, which though it be no good Etymology of the Word, is a good Notion of the Thing; that is, to go again stones Mind, or speak what one does not think. foreign, as Homer expresseth it, to conceal one thing in the Mind, and speak another with the p. 233Tongue. Hence a Man may Speak an untruth, and yet not Lye, when, he thinks he speaks the Truth; and on the contrary, may speak what is materially True, and yet Lye, when he speaks what he thinks not to be true. The Tongue was made to be the Index of the Mind, Speech the Interpreter of Thought; therefore there ought to be a perfect Harmony and Agreement between these two. So that Lying is a great abuse of Speech, and a perverting the very end of it, which was to communicate our Thoughts one to another. It hath also an ill Principle for the most part, proceeding either from baseness of Spirit or Cowardise, as in them that have committed a fault, and deny it, for fear of Punishment or Rebuke: or from Covetousness, as in Tradesmen who falsly commend their Commodities, that they may vend them for a greater Price; or from Vanity and vain Glory, in them who falsly boast of any Quality or Action of their own. It is odious both to God and Man. To God, Prov. 6. 17. A lying tongue is one of those six or seven things that are an abomination to him. To Men, as Homer witnesseth in the verse preceding the fore-quoted. foreign, &c.

p. 234He that tells Lies is as hateful to me as the Gates of Hell or Death.—The Practice of Lying is a Diabolical Exercise, and they that use it are the Devils Children, as our Saviour tells us. John 8. 44. Ye are of your father the Devil, &c. for he is a lyar, and the father of it. And lastly, it is a Sin that excludes out of Heaven, and depresses the Soul into Hell. Revel. 21, 8. All liars shall have their part in the lake which burns with fire and brimstone, which is the second death.

Thirdly, Another Vice or Abuse of Speech, or vicious Action to which the Tongue is instrumental is slandering; that is raising a false Report of any Man tending to his Defamation. This might have been comprehended under the former head, being but a kind of Lying proceeding from enmity or ill will. It is a very great injury to our Neighbour, mens Reputation being as dear to them as Life itself; so that it is grown to be a Proverb among the Vulgar, Take away my good Name and take away my Life. And that which enhances this injury is that it is irreparable. We cannot by any contrary Declaration so clear the innocency of our Neighbour as wholly to extirpate the preconceived Opinion, out of the Minds of those to whom our confession comes; and many will remain whom the Calumny hath p. 235reacht, to whom the vindication probably will not extend; the pravity of mans Nature being more apt to spread and divulge an ill Report than to stop and silence it. I might instance in Flattering of others, and boasting of our selves for two abuses of Speech, but they may both be referred to Lying, the one to please others, and puff them up with Self-Conceit, and a false Opinion that they have some excellent Quality or Endowment which they want, or have not in such a Degree, or that they are better thought of by others than indeed they are, and more honored: The other to gain more honor than is due to them.

Fourthly, Obscene and impure Words are another vicious Effect of the Tongue. Those are principally the foreign, rotten Speeches the Apostle speaks of Eph. 5. 29. Such as chast Ears abhor, which tend only to the depraving and corrupting the hearers: and are to be studiously and carefully avoided by all that pretend to Christianity. Ephes. 5, 3. But fornication and all uncleanness let it not be once named among you.

Fifthly, Cursing, and Railing or reviling Words are also a great abuse of Speech, and outragious Effects and Expressions of Malice and Wickedness. Psalm. 10. 7. The Psalmist makes it part of the Character of a wicked p. 236Man, that His mouth is full of cursing. Which passage we have quoted by the Apostle Rom. 3. 14. Whose mouth is full of cursing and bitterness.

Sixthly, Swearing and Irreverent using the Name of God in common Discourse and Converse, is another abuse of the Tongue; to which I might add vehement Asseverations upon sleight and trivial occasions. I do not deny, but in a matter of Weight and Moment, which will bear out such attestation, and where belief will not be obtained without them, and yet it may much import the Hearer or Speaker that his Words be believed, or where the hearer would not otherwise think the matter so momentous or important as indeed it is, Protestations and Asseverations, yea Oaths may Lawfully be used. But to call God to Witness to an Untruth or a Lye perhaps, or to appeal to Him on every trivial occasion, in common Discourse, customarily, without any consideration of what we say, is one of the highest Indignities and Affronts that can be offered Him, being a Sin to which there is no Temptation: For it is so far from gaining Belief (which is the only thing that can with any shew of Reason be pleaded for it) that it rather creates diffidence and distrust. For as mult a fidem promiss a levant, so mult a Juramenta p. 237too, it being become a Proverb He that will Swear will Lie. And good Reason there is for it; for he that scruples not the breach of one of Gods Commands, is not likely to make Conscience of the violation of another.

Lastly, For I will name no more, Scurrilous Words, Scoffing and Jeering, Flouting and Taunting, are to be censured as vicious Abuses of Speech.

This Scoffing and Derision proceeds from Contempt, and that of all injuries Men do most impatiently bear; nothing offends more, or wounds deeper; and therefore what greater violation of that general Rule of Christian Practice, to do to others as we would they should do unto us? This injury of being Derided the Psalmist himself complains of, Psalm 69. 11, 12. I became a proverb to them. They that sit in the Gate speak against me, and I was the song of the Drunkards. And Psalm 35. 15, according to the Church Translation, The very Abjects came together against me unawares, making mows at me, and ceased not. and the Prophet Jeremy, Jer. 20. 7. I am in derision daily, every one mocketh me. And though there may be some Wit shewn in Scoffing and Jesting upon others, yet is it a Practice inconsistent with true Wisdom. The Scorner and the wise Man are frequently p. 238posed in Scripture. Prov. 9. 8. and Chap. 13. 1, &c. It is a Proverbial saying, The greatest Clerks are not always the wisest men. I think the saying might as often be verified of the greatest Wits. Scorning in that Gradation in the first Psalm is set down as the highest step of Wickedness. And Solomon tells us That judgments are prepared for the Scorners.

You will say to me, how then must our Tongues be employed? I Answer, In Praises and Thanksgiving unto God. Psalm 35. 28. And my tongue shall speak of thy righteousness and of thy praises all the day long. Parallel whereto is Vers. 24. of Psalm 71. Indeed the Book of Psalms is in a great measure but an Exercise of, or Exhortation to this Duty. 2. We must exercise our Tongues in Talking of all his wondrous Works. Psalm 145. 5, 6. I will speak of the glorious honour of thy majesty, and of thy wondrous works. 3. In Prayer to God. 4. In Confession of Him and of his Religion, and publickly owning it before Men, whatever the hazard be. 5. In Teaching, Instructing and Counselling of others. 6. In Exhorting them. 7. In Comforting them that need it. 8. In Reproving them. All which Particulars I might enlarge upon; but because they come in here only as they refer to the Tongue, p. 239it may suffice to have mention'd them summarily.

Thirdly, Let us hence duly learn to prize and value our Souls; is the Body such a rare Piece, what then is the Soul? the Body is but the Husk or Shell, the Soul is the Kernel; the Body is but the Cask, the Soul the precious Liquor contained in it; the Body is but the Cabinet, the Soul the Jewel; the Body is but the Ship or Vessel, the Soul the Pilot; the Body is but the Tabernacle, and a poor Clay Tabernacle or Cottage, the Soul the Inhabitant; the Body is but the Machine or Engine, the Soul that foreign, that actuates and quickens it; the Body is but the dark Lanthorn, the Soul or Spirit is the Candle of the Lord that burns in it: And seeing there is such difference between the Soul and the Body in respect of Excellency, surely our better Part challenges our greatest care and diligence to make Provision for it. Bodily Provision is but half Provision, it is but for one Part of a Man, and that the meaner and more ignoble too, if we consider only the time of this Life; but if we consider a future Estate of endless duration after this Life, then Bodily Provision will appear to be, I do not say quarter Provision, but no Provision at all in comparison, there being no proportion p. 240between so short a period of time, and the infinite Ages of Eternity. Let us not then be so foolish as to employ all our thoughts and bestow all our time and pains about cherishing, accommodating and gratifying our Bodies, in making Provision for the Flesh to fulfill the Lusts thereof, as the Apostle phraseth it; and suffer our Souls to lie by neglected, in a miserable, and poor, and blind, and naked condition. Some Philosophers will not allow the Body to be an essential Part of Man, but only the Vessel or Vehicle of the Soul; Anima cujusque est quisque. Though I would not be so unequal to it, yet I must needs acknowledg it to be but an inferior Part: it is therefore so to be treated, so dieted and provided as to render it most calm and compliant with the Soul, most tractable and obsequious to the dictates of Reason; not so pampered and indulged, as to encourage it to cast its Rider, and to take the Reins into its own Hand, and usurp Dominion over the better part, the foreign, to sink and depress it into a sordid compliance with its own Lusts, Atque affigere humi Divinae particulam aurae.

This is our Duty, but alas what is our Practice? Our great partiality towards our Bodies, and neglect of our Souls, shews p. 241clearly which Part we prefer. We are careful enough of wounding or maiming our Bodies, but we make bold to lash and wound our Souls daily; for every Sin we commit, being contrary to its Nature, is a real Stripe yea a mortal Wound to the Soul, and we shall find it to be so, if our Consciences be once awakened to feel the Sting and Smart of it. We are industrious enough to preserve our Bodies from Slavery and Thraldom, but we make nothing of suffering our Souls to be Slaves and Drudges to our Lusts, and to live in the vilest Bondage to the most degenerate of Creatures, the Devil: We are thrifty and provident enough not to part with any thing that may be serviceable to our Bodies under a good consideration, and we so esteem them, as that we will part with all we have for the life of them; but we make little account of what is most beneficial to our Souls, the means of Grace and Salvation, the Word of God and Duties of his Worship and Service, nay we can be content to sell our Souls themselves for a Trifle, for a thing of nothing, yea for what is worse than nothing, the satisfying of an inordinate and unreasonable Appetite or Passion. We highly esteem and stand much upon our Nobility, our Birth and Breeding, though we derive nothing p. 242from our Ancestors but our Bodies and Corporeal Qualities; and it is useful so far to value and improve this Advantage, as to provoke us to imitate the good Examples of our Progenitors, not to degenerate from them, nor to do any thing unworthy of our Breeding; and yet the divine Original of our Souls, which are Beams from the Father of Lights, and the immediate Offspring of God himself, foreign, hath little influence upon us to engage us to walk worthily of our extraction, and to do nothing that is base or ignoble, and unsutable to the Dignity of our Birth.

You will say, how shall we manifest our Care of our Souls? what shall we do for them? I answer, the same we do for our Bodies. 1. We feed our Bodies, our Souls are also to be fed: The Food of the Soul is Knowledg, especially knowledg in the Things of God, and the Things that concern its eternal Peace and Happiness; the Doctrine of Christianity, the Word of God read and preached, 1. Pet. 2. 2. As new born Babes desire the sincere Milk of the Word that ye may grow thereby. Heb. 5. 12. The Apostle speaks both of Milk and of strong Meat. Milk he there calls the Principles of the Doctrine of Christ, and again, 1. Cor. 2. 3. I have fed you with Milk and p. 243not with Meat, for hitherto ye were not able to bear it. So we see in the Apostles phrase, feeding of the Flock is teaching and instructing of them. Knowledg is the Foundation of Practice; it is impossible to do Gods Will before we know it; the Word must be received into an honest and good Heart and understood, before any Fruit can be brought forth.

Secondly, We heal and cure our Bodies, when they are inwardly Sick, or outwardly Harmed; Sin is the sickness of the Soul, Matth. 9. 12. They that be whole need not a Physitian, but they that be Sick, saith our Saviour, by way of Similitude, which he explains in the next Verse, I am not come to call the Righteous but Sinners to Repentance. For the cure of this Disease an humble, serious, hearty Repentance is the only Physick; not to expiate the Guilt of it, but to qualifie us to partake of the benefit of that Atonement which our Saviour Christ hath made, by the sacrifice of himself, and restore us to the Favor of God, which we had forfeited, it being as much as in us lies an undoing again what we have done.

Thirdly, We cloth and adorn our Bodies, our Souls also are to be clothed with holy and vertuous Habits, and adorned with good Works. 1. Pet. 5. 5. Be ye clothed p. 244with Humility; and in the same Epistle, Chap. 2. 3. he exhorts Women to adorn themselves, not with that outward adorning of plaiting the Hair, and of wearing Gold, &c. but with the Ornament of a meek and a quiet Spirit, which is in the Sight of God of great price. And in Revel. 19. 8. The righteousness of the Saints is called fine linnen. And the Saints are said to be clothed in white raiment. Matt. 23. 11. Works of Righteousness, and a Conversation becoming the Gospel is called a wedding garment. Coloss. 3. 10. Put on the new man. And again, Put on therefore as the Elect of God bowels of mercy, meekness, &c. On the contrary vicious Habits and sinful Actions are compared to filthy Garments. So Zechar. 3. 3. Joshua the High-Priest is said to be clothed with filthy garments; which in the next Verse are Interpreted his Iniquities either Personal or of the People, whom he Represented, I have caused thy iniquity to pass from thee, and will cloth thee with change of raiment.

Fourthly, We Arm and Defend our Bodies. And our Souls have as much need of Armour as they: For the Life of a Christian is a continual Warfare; and we have potent and vigilant Enemies to encounter withal; the Devil, the World and this corrupt Flesh we carry about with us. We p. 245had need therefore to take to us the Christian Panoply, to Put on the whole armour of God, that we may withstand in the evil day, and having done all may stand; having our loyns girt with truth, and having the breast plate of righteousness, and our feet shod with the preparation of the Gospel of peace. Above all taking the shield of faith, and for an helmet the hope of Salvation, and the sword of the spirit, which is the word of God. Ephes. 6. 13, 14, &c.

He that with his Christian Armour manfully Fights against and Repels the Temptations and Assaults of his Spiritual Enemies. He that keeps his Garments pure, and his Conscience void of Offence towards God and towards Man, shall enjoy perfect Peace here, and Assurance for Ever. Tacitus saith of the Finni, a Northern People, that they were securi adversus homines, securi adversus Deos. They need not fear what God or Man could do to them, because they were in as bad a condition as could consist with living in the World: They could not be Banished into a worse Country, nor put into worse circumstances than they were in already. I might say of the Man that keeps a good Conscience, that he is secure against God and Man; not in that Sense the Finni were; but secure of any Evil befalling him, from either. p. 246God can do him no harm, not for want of Power, but for want of Will, which is regulated by his Truth and Justice. He is also secure in respect of Men, because he is under the Protection of the Almighty: and if any there be that would do him harm, they shall either be restrained by the Divine Providence, or if they be permitted to injure him, it shall tend only to the exercise and improvement of his Faith and Patience, and enhancing his future Reward at that great Day, when the Almighty shall dispense Aureolae to those Champions who have signalized their Valour and Fidelity by heroick Actions, or patient Sufferings of unworthy things for his Sake. 3. A good Conscience not only secures a Man from God and Men, but from himself too. There is no peace to the wicked, saith my God, no inward Peace. Such a Man is at odds with himself. For the Commandments of God being agreeable to the Nature of Man, and perfectly conformable to the Dictates of right Reason; mans Judgment gives Sentence with the Divine Law, and condemns him when he violates any of them; and so the Sinner becomes an Heautontimorumenos, a Tormenter of himself. Prima est haec ultio, quod se Judice nemo nocens absolvitur. No guilty Person is Absolved at his own Tribunal, himself being Judge.

p. 247Neither let any profligate Person, who hath bidden Defiance to his Conscience, and is at War with himself, think to take Sanctuary in Atheism, and because it imports him highly there should be no God, stoutly deny that there is any. For First, supposing that the Existence of a Deity were not demonstrably or infallibly Proved, (as it most certainly is) yet he cannot be sure of the contrary, that there is none. For no Man can be sure of a pure Negative, namely that such a thing is not, unless he will either pretend to have a certain knowledg of all Things that are or may be, than which nothing can be more monstrously and ridiculously Arrogant; or else unless he be sure that the Being of what he denies doth imply a contradiction; for which there is not the least Colour in this Case. The true Notion of God consisting in this, That he is a Being of all possible perfection. That I may borrow my Lord Bishop of Chesters Words in his Discourse of Natural Religion, Pag. 94.

Now if he be not sure there is no Deity, he cannot be without some suspicion and fear that there may be one.

Secondly, If there should be a Deity, so Holy and Just and Powerful as is supposed, what Vengeance and Indignation p. 248may such vile Miscreants and Rebels expect, who have made it their business to banish Him out of the World who is the Great Creatour and Governour of it, to undermine his Being, and Eradicate all Notions of Him out of their own and other mens Minds; to provoke his Creatures and Vassals to a Contempt of Him, a sleighting of his Fear and Worship, as being but such imaginary Chimaera's, as are fit only to keep Fools in awe. Certainly as this is the highest provocation that any Man can be guilty of, so shall it be Punished with the sorest Vengeance.

Now a slender suspicion of the Existence of a Being, the denial whereof is of so sad consequence, must needs disturb the Atheists Thoughts, and fill him with fears, and qualifie and allay all his Pleasures and Enjoyments, and render him miserable even in this Life.

But on the other side, he that believes and owns a God; if there should be none, is in no danger of any bad consequent. For all the inconvenience of this Belief will be, that he may be hereby occasioned to tye himself up to some needless restraints during this short time of his Life, wherein notwithstanding there is, as to the present, much Peace, Quiet, and Safety; And, p. 249as to the future, his errour shall die with him, there being none to call him to an Account for his mistake. Thus far the Bishop. To which I shall add, that he not only suffers no damage, but reaps a considerable benefit from this mistake; for during this Life he enjoys a pleasant Dream or Fancy of a future blessed Estate, with the Thoughts and Expectation whereof he solaces himself, and agreeably entertains his time; and is in no danger of being ever awakened out of it, and convinced of his Errour and Folly, Death making a full end of him.

FINIS.