the arrangement of the sciences. But this should be done in a manner very different from the common: for example, no writer who has treated of much and little, endeavors to assign the cause why some things in nature are so numerous and large, and others so rare and small; for, doubtless, it is impossible in the nature of things, that there should be as great a quantity of gold as of iron, or roses as plenty as grass, and as great a variety of specific as of imperfect or non-specific nature. So, likewise, nobody that treats of like and different has sufficiently explained, why between particular species there are almost constantly interposed some things that partake of both; as moss between corruption and a plant; motionless fish between a plant and an animal; bats between birds and quadrupeds, etc. Nor has any one hitherto discovered why iron does not attract iron, as the loadstone does; and why gold does not attract gold, as quicksilver does, etc. But of these particulars we find no mention in the discourses of transcendentals; for men have rather pursued the quirks of words than the subtilties of things. And, therefore, we would introduce into primary philosophy a real and solid inquiry into these transcendentals, or adventitious conditions of beings, according to the laws of nature, not of speech.

8 Specific bodies; that is, those which have a certain homogeneous form and regularity in their organization, and which exist in such variety as to urge the mind to form them into species.-Ed.

9 By the aid of the microscope, moss has been discovered to be only a collection of small plants, with parts as distinct and regular in their conformation as the larger plants. The vervain which generally covers the surface of moist bodies long exposed to the air presents similar appearances.-Ed.

CHAPTER II

Natural Theology with its Appendix, the Knowledge of Angels and Spirits

T

HUS having first seated the common parent of the sciences, as Berecynthia rejoicing over her celestial offspring

"Omnes cœlicolas, omnes supera alta tenentes,

we return to our division of philosophy into divine, natural, and human; for natural theology may be justly called divine philosophy. Divine philosophy is a science, or rather the rudiments of a science, derivable from God by the light of nature, and the contemplation of his creatures; so that with regard to its object, it is truly divine; but with regard to its acquirement, natural. The bounds of this knowledge extend to the confutation of atheism, and the ascertaining the laws of nature, but not to the establishing of religion. And, therefore, God never wrought a miracle to convert an atheist, because the light of nature is sufficient to demonstrate a deity; but miracles were designed for the conversion of the idolatrous and superstitious, who acknowledged a God, but erred in the worship of him—the light of nature being unable to declare the will of God, or assign the just form of worshipping him. For as the power and skill of a workman are seen in his works, but not his person, so the works of God express the wisdom and omnipotence of the Creator, without the least representation of his image. And in this particular, the opinion of the heathens differed from the sacred verity, as supposing the world to be the image of God, and man a little image of the world. The Scripture never gives the world that honor, but calls it the work of his hands; making only man the image of God.' And, therefore, the being

1 Eneid, vi. 787.

Ps. viii. 3, cii. 25, et al.

of a God, that he governs the world, that he is all-powerful, wise, prescient, good, a just rewarder and punisher, and to be adored, may be shown and enforced from his works; and many other wonderful secrets, with regard to his attributes, and much more as to his dispensation and government over the universe, may also be solidly deduced, and made appear from the same. And this subject has been usefully treated by several.'

But from the contemplation of nature, and the principles of human reason, to dispute or urge anything with vehemence, as to the mysteries of faith, or over-curiously to examine and sift them, by prying into the manner of the mystery, is no safe thing: "Give unto faith the things that are faith's.” And the heathens grant as much in that excellent and divine fable of the golden chain, where "men and gods are represented as unable to draw Jupiter to earth, but Jupiter able to draw them up to heaven."

So that it is a vain attempt to draw down the sublime mysteries of religion to our reason, but we should rather raise our minds to the adorable throne of heavenly truth. And in this part of natural theology, we find rather an excess than any defect; which we have however turned a little aside to note, on account of the extreme prejudice and danger which both religion and philosophy hence incur, because a mixture of these makes both a heretical religion and a fantastic and superstitious philosophy."

It is otherwise, as to the nature of spirits and angels; this being neither unsearchable nor forbid, but in a great

3 And more particularly since, by Cudworth, in his "Intellectual System of the Universe"; Mr. Boyle, in his "Christian Virtuoso"; Mr. Ray, in his "Wisdom of the Creation"; Dr. Bentley in his "Discourse of the Folly and Unreasonableness of Atheism"; Dr. Clarke, in his "Demonstration of the Being and Attributes of God"; and by Derham, in his "Physico Theology.” See also Raphson's "De Deo"; Dr. Nieuwentyt's "Religious Philosopher"; Mr. Whiston's "Astronomical Principles of Religion"; Commenius's "Physica ad lumen divinum reformatæ Synopsis"; Paley's "Natural Religion"; the Bridgewater Treatises, and Cardinal Wiseman's "Connection of Science with Revealed Religion."-Ed.

4 Iliad, ix.

5 See above, Prelim. sec. iii. 8, and hereafter of Theology, sec. ult.

6

part level to the human mind, on account of their affinity. We are, indeed, forbid in Scripture to worship angels, or to entertain fantastical opinions of them, so as to exalt them above the degree of creatures, or to think of them higher than we have reason; but the sober inquiry about them, which either ascends to a knowledge of their nature by the scale of corporeal beings, or views them in the mind, as in a glass, is by no means forbid. The same is to be understood of revolted or unclean spirits: conversation with them, or using their assistance, is unlawful; and much more in any manner to worship or adore them: but the contemplation and knowledge of their nature, power, and illusions, appears from Scripture, reason, and experience, to be no small part of spiritual wisdom. Thus says the apostle, "Strategematum ejus non ignari sumus. And thus it is as lawful in natural theology to investigate the nature of evil spirits, as the nature of poisons in physics, or the nature of vice in morality. But this part of knowledge relating to angels and spirits, which we call the appendage to natural theology, cannot be noted for deficient, as having been handled by many; but we may justly tax no small part of the writers in this way, either with levity, superstition, or fruitless speculation.

CHAPTER III

Natural Philosophy divided into Speculative and Practical. sity of keeping these Two Branches distinct

B

The Neces

UT to leave natural theology, and proceed to natural philosophy; as it was well said by Democritus, that

"the knowledge of nature lies concealed in deep mines and caves"; and by the alchemists, that "Vulcan is a second nature, imitating concisely what the first takes time and circuit to effect"; suppose natural philosophy

St. Paul, Coloss. ii. 5, 18.
Laertius, Life of Seneca.

II. Cor. ii. 11.

2 Paracelsus de Philos. Sagac.

were divided, as it regards the mine and the furnace, and two offices of philosophers, miners, and smelters introduced? This, indeed, may appear jocular, yet such a kind of division we judge extremely useful, when proposed in just and familiar terms; so that the doctrine of nature be divided. into speculative and practical, or the search after causes, and the production of effects: the one entering into the bowels of nature, and the other forming her upon the anvil. Nor are we insensible of the strict union between causes and effects; so that the explanation of them must, in some measure, be coupled together: but as all solid and fruitful natural philosophy hath both an ascending and a descending scale of parts, leading from experience to axioms, and from axioms to new discoveries, it seems most advisable here, in the division of sciences, to separate speculation from operation, and treat them distinct.

CHAPTER IV

Division of the Speculative Branch of Natural Philosophy into Physics and Metaphysics. Physics relate to the Investigation of Efficient Causes and Matter; Metaphysics to that of Final Causes and the Form. Division of Physics into the Sciences of the Principles of Things, the Structure of Things, and the Variety of Things. Division of Physics in relation to the Variety of Things into Abstract and Concrete. Division of Concretes agrees with the Distribution of the Parts of Natural History. Division of Abstracts into the Doctrine of Material Forms and Motion. Appendix of Speculative Physics twofold: viz., Natural Problems and the Opinions of Ancient Philosophers. Metaphysics divided into the Knowledge of Forms and the Doctrine of Final Causes

T

HE speculative or theoretical part of natural philosophy we divide into physics and metaphysics; taking the word metaphysics in a sense different from that received. And here we must, once for all, declare, as to our use of words, that though our conceptions and notions are new, and different from the common, yet we

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