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Religious Philosopher :

Or, the Right Use of the Contemplation of the Works of


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Sect. I. Transition to the Contemplation of the


E have hitherto been employ'd in
Contemplating what we out' selves
are, and with how much Wisdom and
Power, and (what lays us ander higher

Obligations) with how much Goodness our most gracious Creator has thus wonderfully formed us, and daily and hourly presery'd us. If now we proceed, and observe all that is round Vol. II,




about us, we shall again discover a whole World full of innumerable Bodies, innumerable Motions, innumerable Phänomena or Appearances, innumerable Operations and Effe&s of an inexpreffible Number of Things ; so that the most laborious and diligent Enquirers, after their indefatigable Diligence, have made so little Progress, as to be forced to acknowledge, that all that they know of the Universe, even at this time, is but a small part of what is still to be known. However, as little as this may seem to be, it is yet so confiderable, that it mult cause every Man that is not vainly puffed up with the Conceit of his own Wisdom, to sink down into the deepest Humility and Submiffion, when forced to confess a Glorious Creator, from the Contemplation of the most amazing Greatness of his Works; so that it is not possible (unless the Vengeance of a God unjustly blasphem'd rests upon him) that there should be one single Soul so miserably blind and unhappy, as to think it credible, after a regular Inquiry, that so many and so wonderful things, that for so many Ages together could continue without change and confusion in their first appointed Order and State, can be the effe&t of mere Chance and ignorant Causes. Besides that, as unconceivably great and terrible as they may appear with respect to Men, they are nevertheless compellid by an invisible Power and Dire&tion, not only to concur in preserving us alive, but also to contribute after such different ways to our Convenience, Refreshment and Pleasure.

And that we may not be suppos'd to advance this, from an Admiration inerely groundless, (for Admiration may be owing to Ignorance, as well as Knowledge of the many Properties of Things, whose particular Discusfion would not only exceed the Design of this Book, but even


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