University of Virginia Library

Minerva, the goddess of wisdom, is fabled to have sprung from the head of Jupiter; and, coming down on earth, to have viewed her own perfections in the lake Triton in Africa, from whence she was called Tritonia. She is here addressed as the IDEA of the Self-Existent Author of all things, as first containing in itself the beauty of all created things; and after, surveying that beauty by reflection from the things so created.

This Venus, whom the ancients stiled Urania, or heavenly, is addressed as representing nature, or the creation, rising out of chaos in the perfection of beauty.

Apelles, born in the island Cos or Côos.

Such supposed as originally so, and being eternal.

One of the atheistical unaccountable evasions, is to account for the order of nature by matter and motion.

Attraction or gravitation.

The advantage of the earth's situation—

of its motions—

diurnal, giving to its inhabitants the grateful vicissitude of day and night, adjusted to the times of labour and rest—

the manner of its annual motion, calculated for the useful and delightful variety of the seasons; the mutual allay of immoderate heat, and cold; as also for the successive growth and recruit of vegetative nature.

The stupidity of those who will not perceive.

How, even to the extent of infinite wisdom, as nothing less could be the author, (vide supra, l. 305.) all is formed and contrived, and in that contrivance adapted, and in that adaption directed, and in that direction extended distinctly, and in that distinction entirely, for the life, light, and comfort of the whole, and through that whole of every part of this our globe! of infinitely possible inconveniencies, no one avoidable inconvenience being admitted; as of infinite advantages attainable, there is not one, consistent with the nature of this earth, left out.

the wonderful texture of the air or atmosphere—

its surprizing subtilty, penetrating even deep below the surface of the earth—

by which it is as it were one universal sense to this our globe—

its modification, admitting various, contrary, and even seemingly inconsistent qualities, suited as well to the single and separate interests of every individual, as to the entire and uniform weal of the whole—

communicating and continuing respiration to the animal creation—

as also an inferior or analagous respiration to all plants and vegetables—

raising harmony from disorder, and friendship from enmity, by fermenting and reconciling heat and cold, the fiery and watery particles, for the better conception and genial production of the beauties of nature—

affording a commodious receptacle or nursery for the eggs of numberless animalcules—

conveying the watery inhabitants in their element by the assistance of the swimming bladder—

modulating and composing as it were one universal organ for sound, and musick, so as the atmosphere becomes an entire harmony—

affording the pleasure and sweetness of serenity—

the nourishment of dews—

and the health of winds, or ventilations, that purge the noxious vapours, and preserve nature fresh and vigorous—

wafting the winged tribes in their airy voyages—

and, by a speedy navigation, spreading commerce and society throughout the globe.

The various influence of the air on all bodies animate or inanimate: first, in the generation of particular beings; then, in their nutrition; thirdly, affording a healing balsam to the hurts or wounds of all creatures, when recoverable; but if past remedy, fourthly, hastening their dissolution, to rid the world of the nuisance, by restoring the matter to its original principle of nativity; fifthly, to send again the new modelled being blooming afresh in animal life or vegetation.

For the use of the atmosphere as a medium and mirror, vide Book II. p. 25.

Icarus.

Bellerophon.

Phaeton.

The advantage of the atmosphere's elastick texture; by which it yields to, and closes imperceptibly upon all moving bodies—

The surprizing transparency, continuity, and coherence of its parts, forming an uninterrupted medium for the conveyance of all objects to the eye—

by which it is as it were an universal looking-glass, wherein all nature beholds, admires, and enjoys her own complete perfections—

Its curious disposition for the conveyance of light; which would be of no use in vacuo, as it is only perceptible itself, by rendering other objects visible—

Its still more wonderful quality, in not only reflecting, but refracting, and inflecting the morning and evening beam; in appearance lifting the sun about four degrees above his station, and refracting the light to us when the sun is about eighteen degrees below the horizon; by which means our day is prolonged about two hours, and the tedious night in the frigid zones shortened annually about thirty-two days—

by refraction of the rays creating the dawn, and gradual twilight; without which we should be suddenly immersed in an intolerable flood of day, and without a moment's warning shut up in immediate darkness.

The use of light must be apparent, to as many as have eyes to enjoy its benefit; but much more to those, who the further they pry into nature, by the assistance of this element, will still more and more discover an inexhaustible fund for delight and admiration—

What can be more amazing, than the expansion and extension of light, which though a body, propagated from body, and ponderous in its nature, is so thin and subtile, as to reach and dilate through an inconceivable compass of space, before the whole content would amount to one drachm of weight—

The swiftness and length of its progress is no less admirable, extending possibly ad infinitum, and moving in one second of time near two hundred thousand of our miles; without which miraculous velocity, its useful and glorious effect and influence could never be preserved:—

and as this perpetuated motion and vigour has not the least relation to any property inherent in matter, it can only be accounted for as flowing from the original Fountain of Light and Truth—

who alone could speed and support this his winged messenger, on his universal errand to nature—

giving power to him only of unsealing her treasures, and unfolding her beauties; whereby the world's glorious and harmonious system becomes obvious, and the whole evidently as elegant, as it is useful.—

Is it not wonderful, that even Almighty power, out of one principle of matter, should constitute four; and by an endless compounding, modifying, and changing those four, should produce that infinite variety, which is visible in the universe?

Light. Beside the two elements of air and light, already treated of; what a spacious field do the waters, and first the ocean, yield, for contemplation and praise!

In the expansion of its superficies, without which it would never afford a sufficient quantity of vapours, to supply the thirsty land—

the methods by which its waters are preserved pure from corruption, by the mixture of salts, whose weight is calculated to prevent their exhaling—

the number, size, and qualities of its inhabitants, all adapted to its gross and tempestuous medium—

being provided, without their own labour, with all the delights and conveniencies of life—

as well as nourishment for the support of it—

their ocean being a medium and atmosphere to them, as our atmosphere is to us; and equally suited to their natures, for respiration, as the conveyance of light from the heavenly luminaries—

How admirably is the moon's influence on tides (which preserves the great body of waters from stagnation) regulated, to the very point that can alone conduce to order and advantage: were she nearer, or larger; further off, or less; or were there more moons, so as on any hand the influence should be in the least altered; the whole earth would be rendered uninhabitable, by being poisoned with stagnated vapours, or perpetually overflowed with deluges—

As there is no point from whence the riches of nature do not flow in upon us; so there are two (though seemingly most opposite) methods of supplying us with sweet and refreshing waters; one perennial, and from beneath, being thence attracted through our globe as any liquid when touched by a piece of sugar; which cannot be ascribed to the pressure of our atmosphere, as it is readier performed in vacuo; the salts being separated by filtration through the strata, and the rising waters being opposed by a clayey substance that generally lies near the surface of the lower lands, they proceed to the mountains, from whence, by the advantage of a descent, they spread wealth and pleasure round all the earth—

The other method being by exhalation, the manner as above described; for heat being the most subtile, light, and agile of all bodies (if it may be called more than a quality of body) by its subtilty penetrates, and by its levity rarifies the humid parts of matter; and then by its agility breaking loose, carries off the parts so rarified; which being by that means rendered lighter than the air, mount till they rest or float in that part of the atmosphere that bears a specifick or proportionable gravity; and hence arises—

the use, beauty, and variety of our meteors; for as the chief operator in raising the vapours is heat, so on the other hand—

the chief artist in forming the several meteors out of those vapours, is cold; as

first rain, by expulsion of the rarifying heat; upon which the little bladders or vesicles knocking against each other, conglobe in the contact, and growing heavier than the atmosphere, fall down in larger, or smaller drops, according as the constituent parts of the cloud were more or less contiguous—

frequently causing storms of wind, by condensing, and thereby destroying the equilibrium of the atmosphere; the parts so condensed, pressing upon the parts more rare, and dilated, by warmth; which pressure produces the wind, which is no other than a current of air—

Thunder and lightning.

Snow.

Hail.

Or where the cold is a constant inhabitant in the upper regions; which by reason of their distance from the earth, are but little affected with the reflection of the sun-beams, which reflection chiefly promotes the intenseness of heat; there the rising vapours are repelled, because meeting with the cold, they, in a great measure, lose that active principle of heat, which was the chief motive of their ascension; and floating as the gale veers, are obstructed in their match by the mountains, or higher lands; and more vapours still gathering as they are obstructed, their parts, or little sphærules, become more neighbourly, or contiguous, than when they had a freedom of ranging wide from each other; and so jostling, run into, or incorporate one with the other; and descending by the laws of gravity—

soak into the hills, that are generally of a gravelly, mineral, or lax substance, through which the moisture distils; till finding, or making a vent to issue at, by the advantage of a descent, they pour their fertile and delicious streams over all the earth—

and this advantage of a descent is the more wonderful and happy, inasmuch as without it we should have no rivers, and consequently be poisoned and overflowed with the standing and stagnating waters: for who, but the Almighty Director, could lead the currents from their first source, by a gradual winding, and nice declivity, frequently through a miraculous length of about three thousand English miles? while flowing perpetual through various climates, and nations of different manner, and languages, they bear and spread around society, trade, commerce, riches, plenty, refreshment, luxuriant health, blooming verdure, and endless delight—

and disemboguing their floods into the sea, there finish—

only still to repeat and continue the eternal circle and order in all things—

that order, which the Supreme Self-Existence, to manifest his own power and goodness, has caused to flow through an infinite variety of creatures; and yet has founded that infinite variety on the union of a few principles; which few principles are further, and ultimately resolvable, and united in Him, the only Original, and Self Eternal Principle.

The reason why I represent, as above, the various opinions of atheists, in one ridiculous light (when they may be supposed to differ much in their notions, and the learned treatises they have written for our instruction to carry a great appearance of ingenious and metaphysical argumentation) is, that the truth, and matter of fact, upon enquiry and reflection, will be found exactly and literally as I have represented it; and that all their ambages and circumlocutions center and turn upon one point, which is this, that whoever attempts to rob the world of a Superintendant Providence, or Designing Wisdom, does thereby necessarily ascribe all that is of connection, order, or beauty in the world, to blind, and insensible matter; and is, therefore, guilty of the ridiculous absurdities and contradictions above set forth. For, as the wit, or invention of men, has never yet laid down any atheistical hypothesis, however subtile or various, but what is evidently resolvable into, first, a Fortuitous Concourse of Atoms; secondly, an Eternal Operating Necessity; or, thirdly, an Endless Round, or Succession of Causes and Effects; if those gentlemen, who would thus point out our God, mean, as they often pretend, that He is any thing more than bare matter; we shall soon find their intention, by separating the terms they have annexed as operators for the assistance of stupid matter: and on our part it will be but common gratitude, to enquire, to which of these three pretended Causes, we are obliged for the particular benefits we receive, or (as members of the great whole) for the formation and order of the universe, or nature itself.

First then; as Chance is the operator assigned in a Fortuitous Concourse of Atoms; we would know, what this Chance, this wise and ingenious artist, is—Is it a substance? No, that is not pretended:—Matter? nor that:—Quality of matter? nor that neither.—What, neither subject, nor attribute?—No.—It is then, what is not; or is not any thing that is: it is, in truth, what, by way of apology, we assign as a cause of any effect produced, when our ignorance or idleness will not permit us to enquire, or find any other;—a meaning, without an idea; or even less, a word without a meaning:—And thus when Chance is introduced for the solution, Chance unluckily happens to leave all the operating burden upon that poor matter it was called to assist. As in the second place I also fear there will be immediate occasion for calling upon Chance to help out their Necessity, and that it will prove equally treacherous as before. For as Necessity is the supposed operator here, if it be asked, is this Necessity distinct from the things it necessitates? The answer is, Yes, by all means; since to assert otherwise, is allowing it to be the thing operated, and not the operator; and so the Original Superior Cause be as far to seek as ever. If then it be asked, Is this Necessity conscious, intelligent, free, or designing? That doubtless is denied, else we have there the very God we desire.—But then, if it should be unluckily started, that if this Necessity is neither designing, conscious, nor intelligent, it is altogether as blind as matter; and if not free, is as much in need of, and equally subjected to a Higher Cause as matter can possibly be; being consequently a Necessity necessitated, and not acting, but acted upon; if this, I say, should be objected, there must either be recourse to the old wise solution, that so it happens; or a Higher Necessity or unintelligent Cause be alleged, and so another to support the second, and another the third, ad infinitum; like the elephant bearing the earth, the crab the elephant, and so on; which procedure, ad infinitum, to assign a Cause, shews that, ad infinitum, they will be as far as ever from assigning a True Cause, and so, ad infinitum, no Cause at all will be assigned.

The third and last shift is an Endless Succession of Causes and Effects, where all the subtilty consists in the word Endless; for whatever is incapable of being a Cause in any time, ever was, and ever will, through eternity, continue equally incapable. And here, if the question be asked, Whether any of these Effects be original, independent, or superintendent? The answer is negative, if it were only to avoid a direct absurdity and contradiction: if then it be asked, what these Effects are? The answer is, that the Effects are no other than matter variously modified and actuated; for that is the utmost degree of perfection they will allow them, for fear of bordering too near upon spirit. Again, if it be asked on the other hand, whether among the Causes, there is any One original or independent? The answer, doubtless is, No; for to allow there were, would be contrary to the hypothesis laid down. But then observe the necessary consequence of all this; for first, if none of these Effects are original, independent, or superintendent; and they all consist of matter variously modified and actuated, they are no other than matter still, whatever action or modification be produced—And secondly, if on the other hand, among the Endless Causes, there is not any one Cause Original, or Independent, there is not any one Cause but what is effected; and every one being effected, the whole, which consists of them, is effected, and therefore is all Effect; and all the Effects being matter actuated and modified, the whole is consequently no other than matter actuated and modified; and so finally recurs, and in every light, view, shift, and evasion, resolves in this, that matter alone operates upon itself; and tho' destitute of design, wisdom, foresight, order, or direction, yet wisely foresees, designs, directs, and orders all things.

For the use of the strata or layers of earth in the conveyance of fountains and sweet waters, see Book II.

The mere matter, or caput mortuum supposed in all terrestrial bodies—

which so impregnated, and modified by air and heat as above recited, supplies—

the comfort of firing in coals and other combustibles—

the manure of lime, marle, and other mooring—

variety of curious and beautiful stone, for the benefit of habitation, and exercise of art—

many medicinal and healing drugs—

metals for the conveyance of useful history to future ages in sculpture, statuary, embossment, &c.—

those metals affording also many engines, utensils, &c. for procuring and accelerating nourishment, and other conveniences and delights in life—

as also coin, for ascertaining the value, and speeding the transmigration of property in trade and commerce; as may best suit each person's convenience and advantage—

the beauty of colours—

and lustre of jewels.

The seed, which, as here described in its vegetative state, may be said to contain or be divided into—

its teguments or coats; the main body included in the coats, and the root and plume, or plant, included in the main body—

the main body (though single in some, and in some more numerous) is generally and distinctly divisible into two equal parts, which are called lobes; and these lobes contain—

the seminal root, whose branches being spread through each lobe in equal moieties, unite at the extremity of the seed in—

The plantal root, or,—

radicle; which being supplied with juices in the two methods as above described, (i. e. first from the seminal root, and after from the earth to which it becomes obvious) communicates the nourishment to its plume, or young plant, which is closely included, and shut up in a narrow cavity within the lobes—

which lobes, upon a further growth, are effoliated, and rise about the young plant in two dissimilar leaves, (being now nourished in their turn by the radicle which they had formerly fostered) and thus protect and embrace it round, and nourish its infancy with refreshing dews, which they hold to it as in a basin, embalming it round, while yet the scanty moisture of the radicle is insufficient for its support; till having acted their part on the vegetable stage, nature gives them their discharge, and they rot off, or fall away.

This very principle in our air, or atmosphere, which chiefly conduces to, or is the very essence of animal and vegetable life, is also the very principle of corruption, or the dissolution of the parts of matter, as shall hereafter be made evident.

The various motions of roots.

The various figures of roots.

Analogy or similitude of animal and vegetable life.

The various provision of nature for the security and preservation of every species—

protecting and supplying the indigent, as the strawberry, cinquefoil, &c,—

and supporting the feeble, as the vine, bryony, ivy, &c. and thus equally propagating a perpetuity, as spreading a universality of delights, pleasures, and enjoyments, in—

the harmony of connection, fragrance of thickets, refreshment of shades, and beauty of colours—

charming the eye of proportion with the regularity of vistas, and other various dispositions; and forming tuneful mansions and choirs for the feathered musicians.

The interior texture of vegetables.

The cobweb, or—

viscous threads that float in the air.

The motion of the fluids—

the pith, bark, and insertions being of one texture and coherence.

Of flowers.

The seed in its generative state.

Tho' (upon the reasons and authority of an eminent author) it has long been admitted, that personal identity, or sameness, consists in consciousness; yet as consciousness, whether by direct, or reflex perception, may, at most, be no other than the inseparable operation, or active principle of some simple, unchangeable, or individual substance; it is obvious to dispute, that such identity, or sameness, may more truly exist in the simplicity, or unchangeableness of such substance, than in any operation, whether separable, or inseparable: and yet, on the other hand, it is most evident, that a consciousness agreeing through differently distant points of duration, or (if I may be allowed the expression) a consentaneous perception, is the highest demonstration of the identity of such substance, as no one substance, or being, can perceive for another; which again is a further demonstration of the simplicity, or unchangeableness of such substance, as it now perceives for that very self, which it also perceives was the same, or identical self, from the first instant of its perception, notwithstanding all the various changes, and revolutions it has observed through all nature beside—

whence we know, that we who now are, were in times past; though what we are, or were, we know not—

neither the manner in which the union between such substance and matter is made, so as to inform the stupid mass with an action utterly alien to its nature.

In the account to which this note is annexed, I have doubtless assigned a capacity of higher perfections to matter than it will easily be admitted susceptible of; and therefore I was obliged to call in no less than—

Omnipotence to support the scheme, who actuating and informing all nature by his wisdom, as he created it by his will, the creature so subjected cannot possibly withstand the creating power, and nothing to him is impossible, but impossibility, that is impotence, or what in the very supposition destroys that very power it would assert;—nor are such impotential hypotheses unfrequently started, and defended by a misguided zeal, which in the behalf of Omnipotence would destroy the very nature of power, indistinctly confounding truth and falsehood, and thereby ascribing and subjecting all things rather to an unaccountable arbitrary will, than to an infinite power ever guided equally by that infinite wisdom which equally and infinitely contemplates and actuates nature, agreeable to that order and those laws originally by that wisdom impressed on all things.—I should be unwilling to lay an error of this kind to the charge of a worthy prelate of a neighbouring nation, author of a late most learned treatise, wherein he denies that brutes, or the inferior animal system is endued with any being distinct from matter, and yet does not seem to me to account for the existence of actions of such animals as mere machines; but if I do not grossly misapprehend him, he ascribes to them, and consequently to mere matter under the term of animal life, an inferior kind of perception and ideas, and thus has carried the perfections of matter to a higher pitch than I can pretend to with any appearance of reason or even possibility.—I shall hereafter have a more ample and proper opportunity to shew the absurdity of this hypothesis, and shall at present only hint a few reasons that are applicable to the occasion, which are these—

Whether matter be divisible ad infinitum, or not, if it is capable of any degree of perception, such perception must either be naturally inherent, or arise from some peculiar modification:—now as no two parts of matter can exist in the same place, (for then neither part would exist in any place, as each would occupy the place of the other) the parts however harmoniously modified, or closely united, are absolutely distinct from each other, since their coherence can only consist in neighbourhood or contiguity, and not in corporation:—if therefore the parts so distinct have any inherent perception, they must have a perception as distinct from each other as their parts; and if divisible ad infinitum, there is such a confusion of indistinct distinct perceptions, as is too absurd for any thing but a jest.—But if matter is reducible to atoms, and every atom supposed to perceive, I would ask how atoms can be organized so as to see, hear, smell, &c. and if organization is necessary to the perception of matter, either such perception arises intirely new from the organization, or the organization only gives a liberty of action to the perception that was prior and distinctly latent in every part:—but if in the former supposition such perception is solely produced by the organization or modification, organization or modification, however nice or mechanic, being no other than a mode of form, or figure, the most extraneous and incidental of any property of matter, and perception being the most absolute and simple of any thing we know, and by which alone we know all that we do know; such hypothesis I say carries in itself such a palpable contradiction and confutation, as to make what is simple, absolute, and invariable, to be produced by what is most compound, precarious, and changeable, nay, by a mere relative term, figure being no other than the circumscription of space surrounding a finite body.—But, if in the last case and refuge, organization or modification is supposed only to give a power of action to what was before latent in the parts of matter, if the perceptions continue still as distinct as the parts, here must arise such a multiplicity of perceptions, as must destroy and confound the very operation of the organs by which the parts perceive. And lastly, if it be alleged that by the modification, the parts become so loving and neighbourly, as by sharing the perception of each other to make one amicable union of the whole, each part must still retain its proper right to its portion of perception; and if upon any accident a member of the system should be lopped off, why then truly a piece of such united perception being gone, we have only a piece of perception remaining; and thus also perception the most simple of all units must be daily and hourly divided by the perpetual flux of matter—

Whence I must necessarily and inevitably conclude, that whatever being is endued with the least degree of perception, must be a being, substance, or essence, as widely and oppositely distinct from matter, as any two things can be imagined: and though I do not see but such essences may be of infinitely different natures, and consequently differ in their manners and degrees of powers and perfections; yet as no being can perish but by annihilation, which though no contradiction to Almighty power, can yet never be admitted consistent with that creating wisdom which does nothing in vain; since even matter is otherwise imperishable, however its variation may deceive us, which only arises from its accidental properties of divisibility and cohesion: I must from the whole as necessarily and inevitably conclude, that what ever being is endued with any degree of real perception, as it cannot be affected with those accidental properties of matter, neither can it be affected with the variation that arises thereon, and must consequently exist in a higher enjoyment of powers and perfections, and that for ever.

The meaning of the expression is, that the reason or necessity of the Deity's existence is included in himself.

As I claim no advantage from a poetical licence, to assert any thing contrary to what I apprehend as truth; it may reasonably be demanded here, how it comes to be known that there are animalcules so minute, as cannot come under the cognizance of our senses, by which alone we can perceive them. But I think it may more reasonably be answered; that since for many ages past the continual and successive improvements that have been made in natural philosophy, by perpetually displaying new and unimagined scenes of knowledge, do at the same time demonstrate there are many yet unopened; and since the use of glasses shews us how much our eyes were defective, and the further invention and improvements of such glasses still shew the defect of all the former, and yet can never arrive to the perception of any part of matter or inanimate body more minute than many systems and species of beings endued with animal life; I say, upon such consideration, it would be extremely absurd to stop here, and assert there is nothing further left for an Infinite and All Operating Wisdom.

And further—As equivocal generation, upon the soundest reasons, search, and experiments, is most justly exploded—however difficult it may appear to our apprehension, it is most certain, that such animal life in any material being, however minute, cannot exist without organization; since upon its supposition of being a mere machine, it must still have within, and throughout, those secret wheels and springs of motion, to which the machines of human artists may bear an inferior analogy or resemblance. And on the supposition of its being immaterial, but in union with a material vehicle; if the being in such union is perceptive, there then must consequently be a proper medium or organization for the conveyance to such perception—And again, this organization in the present flux and incertain state of matter, must be supported, continued, and supplied by as proper and equivalent means, as—

secretion—

nutrition—

respiration, and—

sanguification; the manner of which (so long and often debated) is as clearly and intelligibly represented, as the conciseness of this plan will admit; and is in some measure illustrated by the following—

allusion; where the earth may be considered as representing the solids of the animal system—the exhalations and streams as representing the circulating fluids—the wind or gales conveying those exhalations, the interior breath—and the influence of the moon on tides, the external influence of the atmosphere, which by compressing the thorax, and lungs, acts as antagonist to the natural contraction of the heart's muscular texture; and by embracing the outward members of the body, thereby, in some measure, actuates and assists the blood to mount in its return, and ascent, contrary to all the known laws of motion.

That the former comparison is by no means inadequate; great and little, being but relative terms, in respect of finite essences; and magnitude, or minuteness, as they appear or disappear reciprocally by comparison, depending barely on the relations, and not the essences or nature of things; as the term little is greater than what is less, and is only little by being compared with something greater; so that, properly speaking, whatever is finite, in respect of what is finite, is not really little; whereas, on the other hand, in respect of infinity, all things finite are equally diminutive; being equally remote from—

What is Infinite, Who alone is Absolute, Great, and Independent.—

thus to any person, who should compare this stupendous globe of earth and ocean, to its vortex, or the vast extent of space that includes our planetary system, in which Saturn takes thirty years to finish his circle round the sun; upon the supposition that such person were transported to the sun in the center of our vortex, and the earth transported beyond the planet Saturn, to the uttermost verge of the vortex; this earth, though shining with reflected light, would not then appear even as a point, and would only be visible by the assistance of a telescope.—

Again, should such person contemplate the surrounding vortexes within his ken, where all the planets or inhabited worlds disappear, and nothing is perceeived but a glimmering ray shed from the several suns that shine each in the center of their proper vortex; upon comparing our vortical system to those other worlds or systems that appear numberless in his view; it is evident, that in the comparison, our system would barely hold the proportion of a unit in number, or a point in magnitude—

and yet further, should our thoughts extend to take in those other vortexes, systems, and suns, that are only visible by the help of glasses; and extending yet further, comprehend the whole imaginable and grand material system or universe: in this comparison, all the visible worlds in their turn would shrink to a proportionate point.—

But should we attempt yet higher, and compare the universe of matter, to immensity, the attribute of Deity; here the whole universal system, with which our thoughts were so greatly expanded, quite vanishes; since whatever is finite, as finite, will admit of no comparative relation with Infinity; for whatever is less than infinite, is still infinitely distant from Infinity, and lower than infinite distance the lowest or least cannot sink—

in respect therefore of the Creator, all creatures are upon a level—

and yet by being creatures, even the most seemingly despicable, bear such relation to their Creator, as expresses His stamp and character sufficient to make it most highly valuable to all its fellow-creatures; who are themselves only valuable, by sharing and partaking the same Divine Influence—

which Divine Influence or character not only declares the immediate operation and art of omnipotence, but even so far is expressive of the very attribute of Deity, that whereas outwardly we can assign no certain bounds to the works of an infinite energy—

so; on the other hand, within we are as much lost and bewildered, in attempting to find or assign any point or period in the texture of the most minute animalcule—

while the harmony and infinity of the Eternal Artist are, in some degree; impressed on his works; and as outwardly we can find no bounds, so inwardly we can find no end of art and beauty—

Shall we then slight, or deem that little, in which immensity is so conspicuous? or trivial, which could employ no less than infinite wisdom and power?

It has already been proved in this book, where the circulation of the blood was treated of (vide supra) that the least animalcule must distinctly and perfectly have all the proportion, symmetry, and adjustment of that organized texture, which is indispensably necessary for the several functions of animal life: and as I there chose the smallest of imaginable animal creatures for the general instance of the oeconomy of an animal body; so here I continue it as an instance of general motion and sensation, both of which are performed by the mediation of the nerves, that all tend to, and arise from the brain and spinal marrow. And though formerly I shewed that matter when so curiously organized, might possibly be susceptible of motion, and even the appearance of sensation, by the correspondence of its inward texture with the outward impulse, or impressions made on it, like the answering harmony of a musical instrument (vide supra); yet I further demonstrated, that bare matter cannot possibly be susceptible of the least real sensation, or perception (vide supra). I am therefore obliged, upon this occasion, and on the supposition of actual sensation, to introduce—

a being of a nature distinct from matter, which being situate in the original point of motion and sensation—

(like Julius Cæsar in his camp at Ruspina in Afric, when attacked by Scipio and the confederate forces of Juba) without moving from that situation, receives all the concurrent intelligencies from abroad, by which means it is instructed to send forth its orders and emissaries as occasions require, and thus directs and informs the whole bodily system.

It is an observation of an author learned in the law, that “non omne simile quatuor pedi-“bus currit;” yet as our passions (the operation of which is above described) may be called a state of warfare, the simile even in that respect is not unjust.

I did not think it necessary to insert here the sense of feeling, not only because there is no special or peculiar organ to which it bears relation, but because I take it for a sort of universal sense, all sensation being performed by contact; and so—

tasting—

smelling—

hearing, and—

seeing, being but a different kind of touch, or feeling, agreeable and accommodated to the difference of objects that are thereby perceived.

The manner in which the—

object is conveyed to the eye—

by whose second mediation the perceiving soul rejoices—

beholding the elegance and beauty of nature—

but chiefly those animated beings who through life are susceptible of happiness—

as every generous person increases his happiness by rejoicing in the happiness of others—

and as by means of this miraculous organ of sight, the beauties of earth are conspicuous, so in the first page of heaven expanded before us, to raise our hope to an assurance of further bliss.

The wonderful texture of the aye—

its retina (continued from the optick nerve) which is the proper organ of vision—

its coats—

humours—

and Iris, or circle surrounding the pupil, within which—

the images of things are distinctly painted.

The infinitely wise adjustment of nature demonstrated; inasmuch as the eye had been useless without the object, both eye and object useless without light, the eye, the object, and the light, still useless without the medium of air for conveyance, and altogether as useless without.

The mind, which only can perceive.

This paragraph was added as a hint of the following part, which chiefly treats of the arts and instincts of the inferior animal system: which subject, as it is less abstruse, so, it is probable, it will be more agreeable than any hitherto treated of.

The Deity necessarily inferred from the contemplation of every object—

But more especially visible in the animate creation, so infinitely diversified in the several species and kinds of—

fish—

reptiles—

quadrupeds—

insects—

and birds; as this diversity unites in one universal evidence of One Sole Operator—

Whose characteristic of infinite power and wisdom is equally conspicuous in all, since even the lowest can be derived from no less than the Highest; and, in that respect, the lowest, though apparently despicable, is most highly valuable, since the same Extensive Benignity condescends even to the—

earth-worm, and has had a peculiar regard towards it—

in the organization of its frame—

its wonderful apparatus for motion, by a most especial and accurate provision—

With every other mean and method accommodated to its sphere of action; and conducing to the safety and perfection of its state.

The same infinite Wisdom operating ever equally, though variously, is no less admirable in the different apparatus for the snail's motion, as differently adapted to its different state and occasions—

by a broad and strong skin on either side the belly, and the emission of a glutinous slime; by the assistance of which they adhere to any surface more firmly than they could do with claws or talons.

The advantage of their shells, which they form by a froth or petrifying juice, which they secreted from their body; and at any time repair a fracture or breach in their building, which serves them both for house and armour.

And which they close up during the winter, to shut out the inclemency of the weather, and also to prevent any consumption of the fluids; by which means they want no nourishment at a time that they cannot be readily provided.

I have inserted this opinion of snails having eyes at the ends of their horns, rather in submission to authority, than that I am really persuaded it is so. However, they may, in a great measure, be said to see with their touch, which in this part is extremely sensible, and equally serves their purpose—

and since the common earth-worm and snail (which seem the most despicable of all reptiles) are so curiously adorned, and provided in all respects, how amazing must the same conduct, care, and artifice be, through the several scenes of minute animalcules! who leave no place empty of suitable inhabitants, and are doubtless of greater consequence in nature, than our partial and narrow way of thinking may imagine.

Such as grasshoppers, crickets, and frogs.

Spiders, &c. whose flights are owing to a thread of inconceivable fineness and levity, which they dart, on occasion, from their bodies, and which being buoyed up by the least breeze, bears off the animalcule to which it is annexed.

Of this kind are beetles and lady-cows; and nothing can be more entertaining than to see them, by a surprizing machinery of little springs and hinges, erect the smooth covering of their backs, and unfolding their wings that were most neatly disposed within their cases, prepare for flight—

But what is there in nature that is not equally surprizing? We are ashamed not to account for objects that are daily obvious to our senses; and yet every work of the Deity—

in many respects, is to us as really incomprehensible as the Divine Operator; for who can give rule or measure to the works of an Infinite Artist? And if we only superficially behold, and reason from the qualities of things—

were this veil at once laid aside, how insupportably conspicuous would the fullness of Infinite Wisdom and Essential Beauty appear; pouring on our weak and unequal senses! We should then be convinced of the equal folly and impiety of presumption on one side; or scepticism on the other: of pretending to know all things; or (because we know not all things) of inferring that nothing is to be known.

Our reason indeed is not infallible; but neither is it useless: reason, throughout its sphere of knowledge, perceives a wisdom and art that is obvious, and inimitable; and hence cannot avoid to infer, that the same wisdom and art is universal; and that there must be One Sole Omnipresent and Adorable Artist. But when reason attempts a higher pitch, and forms to itself independent schemes of the courses of nature, or fitnesses of things; nothing can be more vain than such a dictating arrogance.

That there is, and ever will be, a fitness and propriety in things, is evident even to reason; because reason perceives sufficient Wisdom and Goodness, to demonstrate that Wisdom and Goodness now are, and ever will be, the sole directing principles. But to say to what infinitely wise and good purposes such direction tends; to say how far, and in what particulars, the nature of such tendency may alter the appearance of fitness in things; so as to determine what now is, or hereafter may be fit, possible, or impossible; is generally as absurd as to attempt to grasp the universe in our hand, or circumscribe immensity with a carpenter's compass.

Hence this one great truth is evident, that though our reason apprehends a propriety and fitness in the relations of many things and actions both natural and moral, yet as we cannot comprehend the whole of Infinite Wisdom—

there is doubtless a further design, and more latent fitness and beauty in things and their relations, than we can apprehend or are aware of: and as this fitness may be relative in respect of duration, and in respect of the difference between the present and future state of things; many things may now appear unfit and improper in our way of thinking, which in reality are most perfective of future infinitely wise and directing purposes, to which our notions are by no means adequate.

What has been here offered in the way of hypothesis, is evidently rational; but when more nearly attended to, will admit of the highest demonstration: for either there is a present absolute fitness in things; or a fitness in futuro, that is, in prospect or tendency, and only relative here to what must be absolute hereafter. But if there were an absolute fitness in the present state of things, there could then be no change in any thing; since what is best can never change to better: but things do change, and must therefore have a present relative fitness, tending to, and productive of some future, absolute, and unchangeable fitness or perfection; to which this present relative fitness is by a moral, wise, and orderly necessity, precedent.

The sum of all (which has so long and copiously employed the pens of the learned) is this,—First, That there is a present fitness or beauty sufficiently obvious in things, to demonstrate an Over ruling Wisdom.—Secondly, That this Over-ruling Wisdom, or God, now does, and ever will conduct all things for the best.—But, thirdly, Since things change, they cannot be now in their state of perfection.—Therefore, fourthly, There must be some other or future state, to which all things tend and are directed, for the final and unchangeable perfection of all things.

If any thing in the preceding lines seems too much tinctured with mystery; I must beg leave to ask the enemies of mystery, were it not for repeated experience, whether every thing in nature would not appear a mystery? or, whether, when they contemplate a gnat or butterfly, &c. they can perceive, by the bare light of nature or reason, the relation its present state and form bears to the several changes, states, and forms, through which it has passed, all in appearance as distinct as difference could make them?—

or, whether, by contemplating an animalcule's egg, they can foresee that this will produce a maggot or caterpillar, &c. that the maggot or caterpillar will build its own sepulchre; (and having continued therein for a certain term, in an apparent state of mortality, and laid aside its former limbs and organized members) will at length break through the gates of death, and put on a state and form of higher beauty and perfection, than could enter into any heart to conceive, or could have employed the dreams of the deepest philosopher?—

How would the refined reasoners of the present age argue against the absurdity and impossibility of such unaccountable contradictions, were not the facts too obvious to sense and perpetual experience to be disputed? facts altogether as wonderful, though not so fabulous, as the—

marvellous metamorphoses in romance; or—

those of Ovid, in his tales of—

Deucalion and Pyrrha repeopling the world after the flood—

of Cadmus sowing the serpent's teeth, from whence sprung armed men—

of Daphne—

Pyramus and Thisbe—

Arethusa—

Arachne turned into a spider—

and Tithonus to a grasshopper.

However merry or hyperbolical these assertions may appear, in respect of creatures, whom our ignorance, or want of inspection, have rendered despicable to us; there is nothing more certain, than that they have more trades and utensils than are here specified. The inimitable fineness, and mathematical proportion of their works, is a double demonstration of their skill, and the accuracy of their instruments; to which the most exquisite manufacture of man may bear just such relation, as a cumbrous windmill to the neatest tool or machine in a watchmaker's shop—

No less admirable is their reason, precaution, instinct, or what you please to call their care and skill, in the disposition of their eggs or embryo; not scattered at random, but situated agreeable to the nature of every species, in such places, and among such supplies of nutriment, as will alone contribute to the perfection, and be acceptable to the several appetites of their young ones—

if on the leaves of vegetables, then situated and glued in such a manner, as not to be subject to the influence of winds or rain—

For the mathematical order in which gnats dispose their eggs or sperm on the water, vide Derham's Phys. Theology, fig. IX. and X.—

And so, in like manner, the various receptacles which are suitable to the sperm of each species, are almost infinite; and yet the art and prophetic precaution, which, by a several and distinct method, is peculiar to each, carries the air of as much wisdom and importance, as if the harmony and connection of nature had depended on the regular and uniform propagation of every several sect or species—

The generality of these wonderful animals having thus performed all the requisites, take no further care for their young; but (like the ostrich, who covers her eggs with the sands) they are sensible their duty is over, and leave the rest to the clemency of the seasons, and the sufficiency of nature, who, in these instances, renders all further caution needless—

and alone furnishes and provides for all, with a more than parental care and tenderness—

But among all the instances of a universal and benign Providence, nothing can be more signal or expressive of the extensive Goodness than the occasional and temporary parts and organs of many animals in their changeable state, still accommodated, suited, and adapted with the most circumstantial and minute exactness to the immediate manner and convenience of their existence; and yet as immediately shifted and thrown aside upon the animal's commencing a new state and scene of action, and a sett of limbs and garniture furnished de novo, as it were a new suit of clothes fitted and contrived agreeable to every season. This observation may have escaped many, who thought it beneath them to inquire into the oeconomy of these minute animals; but it is obvious to all persons in the tadpole estate of frogs, who, in their minority, are provided with a fin-like tail, which seems to constitute the chief part of their bulk, but drops off as the growing limbs extend, and gives notice that its continuance is superfluous and unnecessary.

Though the state and conduct of these animals, as here described, may be looked on as allegorical, and representative of the present state of man and his future hopes; yet the case with them is already real, and their change and resurrection most evident to sense. The moment they are hatched—

they set about pampering their little carcases, without any other apparent thought or concern—

within a certain period of time, they conceive a disrelish to all past enjoyment, and by a profound reverie, seem, as it were, studious of some great event. During this interval, new judgments are acquired, and resolutions taken; they foresee and rejoice at their approaching mortality—

they frame and prepare the mansions of death with the same chearful alacrity and elegance, as a bridal chamber, or wedding garment

here the texture of their former organs suffers an actual dissolution; and whatever the principle of regeneration be, a new, and, in appearance, a quite different creature, is conceived from the remains of the old one—

their consummation is at hand—

their sepulchres give way; they spring forth, and wing the air in inexpressible beauty and magnificence.

Insecta non videntur nervos habere, nec ossa, nec spinas, nec cartilaginem, nec pinguia, nec carnes, nec crustam quidem fragilem, ut quædam marina, nec quæ jure dicatur cutis: sed mediæ cujusdam inter omnia hæc naturæ corpus. Plin. Nat. Hist. lib. xi. cap. 4.

These creatures, though, in appearance, they have but two eyes, are really multocular. Every lens (of which there are an innumerable number) is a distinct eye, which has a branch of the optic nerve ministring to it; by which provision no object escapes them; they at once view almost all round them; and as their eyes are immovable, this multiplicity amply supplies the absence of the motory nerves.

Cujus causa videtur cuncta alia genuisse Natura, magna & sæva mercede contra tanta sua munera; ut non sit satis æstimare, parens melior homini, an tristior noverca fuerit—

Ante omnia unum animantium cunctorum, alienis velat opibus: cæteris variè tegumenta tribuit; testas, cortices, coria, spinas, villos, setas, pilos, plumam, pennas, squamas, vellera. Truncos etiam arboresque cortice, interdum gemino, a frigoribus & calore tutata est. Hominem tantum nudum, & in nuda humo, natali die abjicit ad vagitus statim & ploratum, nullumque tot animalium aliud ad lacrymas, & has protinus vitæ principio. Plin. Nat. Hist. L. VII. Prœm.