Thus the bare motions of the earth, and of the heavens, are so many arguments of a Divine Power therein concerned. But we fhall moreover find an infinitely wife, as well as Almighty Power herein tranfacting, by what follows in the next chapter.

CHAP.

СНАР. II,

THE GREAT REGULARITY OF THE MOTIONS OF

EVERY GLOBE.

HAVING in the preceeding chapter fhewn that the giving motion to fuch immenfe, lifeless globes, is the work of God, we fhall find much greater demonftrations thereof, if we confider that those motions are not at random, in inconvenient lines and orbs, but fuch, as fhew wife defign and counfel. I fhall here specify but two examples, because I fhall have occafion to fay more of this matter hereafter. One is, that all the planets fhould (when their motions were impreft upon them) have their directions or tendencies given, not in lines tending from the centre to the circumference, or very obliquely, but perpendicularly to the radii. The other is, that the motions and orbits of the planets should not interfere with one another, but tend one and the fame way, from Weft to Eaft, and lie in planes but little inclined, to one another, or when inclined that it fhould be very beneficially fo, as I fhall hereafter fhew. These

CHAP. IV.

PRACTICAL DEDUCTIONS FROM, AND REFLECTIONS UPON THE MAGNITUDE OF THE HEAVENS.

AVING fet forth the prodigious magnitude

HAVING

of the heavenly fpace, and of the bodies. therein contained, before we proceed farther, let us pause a little to confider what influence these things ought to have upon us.

And, in fhort, who can behold the regions above, and confider the things therein contained, and at the fame time not own them to "declare "the glory of God?" Who can view that immenfurable firmament in which those bodies are, and not acknowledge his handy-work? We admire, as justly we may, the vast bulk of this our own globe; but when we confider how much it is furpaffed by most of the heavenly bodies, what

point it degenerates into, and how very little more even it, and what we call its great orb together alfo, are, when feen from the heavens,

W

this gives us a juft and noble idea of the infinite Creator's works, fuch as is worthy of God, and fuch as may make us flight, not overvalue this little heap on which we dwell, and cause our thoughts and defires to foar among the heavenly glories. But for an application of these confiderations, let us hear Seneca's reflections upon the matter, who on this account recommends virtue, not purely because it is a noble thing in its own nature, and a great bleffing to be free from evil, but also because it enlargeth the mind, and prepares it for the knowledge of heavenly things, and makes it fit to affociate with God." Then faith he, the mind hath the confummate and full good of our human state, when having conquered all evil, it foars aloft, and wandering among the stars above, it is able to deride the stately structures of the wealthy, and all their riches.-Neither, faith he, can it contemn the porches and roofs fhining with ivory, the clipped groves, and the pleasant streams conveyed to their houses, until it hath wandered throughout the world, and from above, looking down upon this little globe, covered in a great measure by the fea, and where

"Nat. Quæft. L. i. Præfat.

* Qui in confortium DEI veniat.

not

not fo, flovenly, and either burnt up in one part, or frozen in the other; it then faith to itself, is this that little point that is divided among fa many nations by fire and fword? O how ridiculous are the bounds of mortals, when this river divides this nation, that mountain boundeth another, and that defart another? For as for this world, faith he, it is a point in which ye fail, in which ye war, in which ye difpofe of kingdoms. But above, are vaft fpaces into the poffeffion whereof the mind is admitted, on condition it hath brought but little of the body along with it, that it hath cleansed itself from every filthy thing, and being difengaged from the world, hath made itself illuftrious, by being expeditious and light, and content with little things. When fuch a mind, faith he, hath touched those celeftial regions, it is then nourished and grows; and, as if delivered from its bonds, it returns to its original state. And this argument it hath of its divinity, that it delights in divine matters, and is converfant with them, not as things strange, but its own. There it fecurely beholds the rifing and fetting stars, their different courses, &c. There this curious fpectator difcuffes every thing, and fearches out every thing. And indeed what should it do but pry into those mat

ters,