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without any Comminution, or so much as breaking the Skin ; even as it is seen that the Juice of Grapes is drawn as well

* Whole Grapes pluck'd from the * Raps, where from the Cluster, and they remain whole, as Wine pour’d upon them in

a Vefsel. from a Vit, where they are bruis'd ; to borrow the Parisian Philosophers Similitude.

4. Fishes, which neither chew their Meat in their Mouths, nor grind it in their Stomachs, do by the help of a diffolvent Liquor, there by Nature provided, corrode and reduce it, Skin, Bones and all, into a Chylus or Cremor ; and yer (which may seem wonderful) this Liquor manifests nothing of acidity to the Taft: But notwithstanding how mild and gentlesoever it seems to be, it corrodes Flesh very strangely and gradually, as Aqua fortis or the like corrosive Waters do Metals, as appears to the Eye.; for I have obfervid Fish in the Stomachs of others thus partially corroded first the superficial part of the Flesh, and then deeper and deeper by degrees to the Bones.

I come now to the second part of the words, In Wisdom haft thou made them all ; in discoursing whereofo I shall endeavour to make out in Particulars what the Psalmist here asserts in general concerning the Works of God, that they

are all very wisely contriv’d and adapted to ends · both particular and general.

But before I enter upon this Task, I shall, by way of Preface or Introduction, say something concerning those Systems which undertake to

give

give an account of the Forination of the Universe by Mechanical Hypotheses of Matter, mov'd either uncertainly, or according to some Cathulick Laws, without the intervention and asliftance of any superior immaterial Agent:

There is no greater, at least no more palpable and convincing Argument of the Existence of a Deity, than the admirable Art and Wisdom that discovers itself in the Make and Constitution, the Order and Disposition, the Ends and Uses of all the Parts and Members of this stateJy Fabrick of Heaven and Earth: For if in the Works of Art, as for example, a curious Edifice or Machine, Counsel, Design, and Direction to an End appearing in the whole frame, and in all the several pieces of it, do necessarily infer the Being and Operation of some intelligent Architect or Engineer, why shall not also in the Works of nature, that grandeur and magnificence, that excellent contrivance for Beauty, Order, Use, &c. which is observable in them, wherein they do as much transcend the Effects of humane Art as infinite Power and Wisdom excceeds finite, infer the Existence and Efficiency of an Omnipotent and All-wise Creator ?

To evade the force of this Argument, and to give some Account of the Original of the World, Atheistical Persons have set up two Hypotkefes.

The first is that of Aristotle, That the World was from Eternity in the same condition that now it is, having run through the Successions of infinite Generations; to which they add, Self

existent and unproduced : For Aristotle doth not deny God to be the Efficient Cause of the World; but only asserts, that he created it from Eternity, making him a necessary cause thereof; it proceeding from him by way of Emanation, as Light from the Sun.

This Hypothesis, which hath fome shew of Reason, for something must necessarily exist of it felf; and if something, why may not all things This Hypothefis, I say, is so clearly and fully confuted by the Reverend and Learned Dr. Tillotson, late Lord Arch-bishop of Canterbury, and Primate of all England, in his first printed Sermon, and the Right Reverend Father in God John, late Lord Bishop of Chester, in Book I. Chap. V. of his Treatise of the Prins ciples of Natural Religion, that nothing material can by me be added to whom therefore I refer the Reader.

The Epicurean Hypothesis reje&ted. The second Hypothesis is that of the Epicureans, who held, that there were two Principles felf-existent. First, Space or Vacuity ; Secondly, Matter or Body; both of infinite duration and extension. In this infinite Space or Vacuity, which hath neither beginning, nor end, nor middle ; no limits or extreams, innumerable minute Bodies, into which the Matter was divided, callid Atoms, because by reafon of their perfect folidity they were really indivisible (for they hold no Borly capable of Di

vision, vision, but what hath Vacuities interspers'd with Matter) of various but a determinate number of Figures, and equally ponderous, do perpendicularly descend, and by their fortuitous ;

concourse make compound Bodies, and at last est the World it self. But now, because if all these

Atoms should descend plum down with equal Velocity, as according to their Doctrine they ought to do, being (as we faid) all perfectly solid and imporous, and the vacuum not resisting their Motion, they would never the one overtake the other, but like the drops of a Shower would always keep the fame distances, and so there could be no Concourse or Cohæfion of them, and consequently nothing created; partly to avoid this destructive Consequence, and partly to give some account of the Freedom of Will (which they did assert contrary to the Democratick Fate) they did abfurdly féign a declination of some of these Principles, without any shadow or pretence of Reason. The former of

Corpora cum deorsum rectum per inane feruntur
Ponderibus propriis, incerto tempore fortè,
Incertisque locis, Spatio discedere paulxin ;

Tantum quod nomen mutatum dicere poflis.
And Again ;.

Quod nisi declinare folerent, omnia deorfum
Imbris uti gutta caderent per inane profundunt,
Nec foret offenfus natus, nec plaga creata
Principiis, ita nil unquam natura creasset.

Now

Now Seeds in downward Motion must decline,
Tho' vary little from the exactest Line,
For did they still move strait, they needs must
Like drops of Raini, diffolv'd and scatter'd all; :

** fall

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And never join to make one single Massá

1. The second Motive they had to introduce this gratuitouś Declination of Atóms, the same Poet gives us in these Verses, Lib. 2.

Si.femper motüs connectitur omnis,
Et vetere exoritur femper novus ordine certos
Nec declinando faciunt primordia motûs

Principium quoddam quod fati fæderarumpat; . Ex infinito caufain causa sequatur ; :. Libera per terras ünde båč animantibus,extat;

Unde båc eft, inquam, fatis avolfå voluntas & Besides, did all things move in direct Line,) And still one Motion to another join"S: In certain order, and no Seeds decline, sia And make a Motion fit to dislipate . The well-wrought Chain of Causes and strong

Fate ; Whence comes that freedom living Creatures

find Whence comes the Will fo free, fo uniconfind, Above the Power of the Fate ?

The folly and unreasonableness of this ridia culous and ungrounded Figment, I cannot bet

ter

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