INQUIRY, &c.
[]HAVING had, for many years, ſome doubts reſpecting the earth's annual revolution round the ſun, the elevation of the poles con⯑tinually being the ſame to me hath been an inſurmountable difficulty; and, notwithſtand⯑ing the opinion of learned men, and their exact calculations as to the conjunctions and of the heavenly bodies, and the concurrence of perſons of ſcience of every age and country, I could not but conclude that there muſt be an error ſomewhere. I knew that all the works of God were perfect; I was alſo ſatisfied that as to knowledge all mankind were imperfect; therefore, ſeeing that all things are liable to error, and following the maxim—never to receive any thing as a truth from the authority of any one, with⯑out it carries its own evidence with it—if the matter be relating to nature, then, if reaſon ſupports it, I have the greateſt obligation to re⯑ceive it as truth; if it be of a ſpiritual na⯑ture, [2]then, if it hath the ſcriptures to confirm it, I have the authority of the ſcriptures to conſider it as certain.—On theſe principles I ſet out to endeavour to come at the know⯑ledge of the true motions of the heavenly bo⯑dies and that of the earth alſo; and, after the moſt diligent ſearch I have been able to make into the Copernican ſyſtem, I cannot find any ſupport it hath, in common ſenſe, for the ex⯑actneſs of the planets, periods, &c. Every other proof it pretends to have is not ſup⯑ported by reaſon, but claſhes with it, as, I truſt, will appear, from clear and evident demon⯑ſtration, in the enſuing work, to every diſpaſ⯑ſionate reader who will give himſelf the trouble properly to weigh them.
In order that I may be as conciſe as poſ⯑ſible, I ſhall begin with my own hypotheſis, and contraſt it with the other as I proceed. In the firſt place, I believe the centre of gravity to be fixed directly between the two poles; that all the matter, of which the globe, with its atmoſphere, conſiſts, gravitates to this centre, and that round it the earth hath its continual motion, and moves once round it axis in 23 hours 56′ and 4″: other motion than this, it appears, from the cleareſt evidence, it hath [3]none.—Therefore, as the different ſeaſons of the year are produced either by the motion of the ſun or earth, I am perſuaded, from the cleareſt proofs demonſtrated from reaſon, that the ſun doth really, as well as apparently, revolve round the earth; that the centre of the earth's gravity is likewiſe the centre of the ſun's orbit; this orbit of the ſun is exactly the ſame from the equinox as the ſuppoſed earth's orbit; in this orbit the ſun moves 59′ 8″ every 24 hours; as the ſun's motion is obliquely from weſt to eaſt, and his daily progreſs being 59′ 8″, juſt 59′ 8″ doth the earth go more than once round her axis in 24 hours, which ſhe performs, in 3′ 56″. Theſe two motions, that is, the ſun's annual and the earth's diurnal motions, account for the phenomena of nature reſpecting the ſigns in the zodiac, the ſun's place, the preceſſion of the equinoctial points, &c. with more cer⯑tainty than the Copernican ſyſtem doth with the earth's ſuppoſed threefold motions. As to the motions of the planets, it appears they have the ſun for their centre; ſo that, while they are revolving round the ſun in their orbits, the ſun is revolving round the earth in his orbit. The ſun's orbit, or the ecliptic, being invariably fixed, the ſun being the centre of [4]the orbits of the planets, theſe are conſtantly varying as the ſun is continual in his motion: therefore the ſun in his orbit, and the planets in theirs, are always in the ſame poſition with the earth, now fixed as to annual motion, as they are when the ſun is ſuppoſed to be fixed, and conſidered as the centre of the earth's orbit, as well as the planets; and thus each hypotheſis anſwers exactly the ſame with re⯑ſpect to the times of the conjunction and op⯑poſition, &c. of the planets; as figure the firſt, I think, will clearly prove.
In order to explain this figure, that it may appear in the cleareſt point of view, I have drawn an equinoctial line from eaſt to weſt, another, at right angles, from north to ſouth, that is, as ſuppoſed, from pole to pole: where theſe lines interſect, I have deſcribed the earth, with the moon; on the equinoctial line, I have deſcribed the ſun, with all the planets in their orbits; the earth is likewiſe in her ſuppoſed orbit, though I have deſcribed her between the poles. I then take the diſtance from the centre of the earth to the centre of the ſun for a radius, and deſcribe the orbit of the ſun; I then, according to the Copernican ſyſtem, ſuppoſe the earth to be in motion, de⯑parted from the equinox, and arrived at 90°, []
Solar System
Equinoctial
Earth's System
[5]the lower part of the orbit; then, at that in⯑ſtant, I ſuppoſe her to ſtand ſtill; then I ſup⯑poſe the ſun, moon, and all the planets, in the ſame poſition, as deſcribed by the black ſpots, according to the ſolar ſyſtem; then I ſuppoſe the earth to be fixed, and the ſun to move and to depart from the equinox at the ſame in⯑ſtant, and arrive at the 90° upward, or the upper part of the orbit, at the time the earth was ſuppoſed in the like ſituation; then will the ſun be due ſouth of the earth, and the moon and every planet be exactly in the ſame poſition in the one ſyſtem as the other, which, I think, is a full proof that the Coper⯑nican ſyſtem may be wrong; and, if it hath nothing elſe but the exact calculations of the periods of the conjunctions, oppoſitions, &c. of the heavenly bodies to ſupport it, which, I think, appears demonſtrably clear it hath not, it certainly is wrong.
I come now to give ſome undeniable cir⯑cumſtances, that clearly prove that the ſun is not the centre of the ſyſtem, but that he moves round the earth.—Firſt, The earth cannot move round the ſun in an orbit of ſuch vaſt extent, and have her poles always in the ſame direction to the poles in the heavens; for, if [6]the north pole of the earth be directed to the ſame pole in the heavens, while ſhe moves in her orbit her ſouth pole muſt be directed to⯑ward the ſouth-eaſt, if ſhe be in the eaſt part of her orbit, but if in the weſt part, then to the ſouth-weſt. This is ſuppoſing the ſun to be fixed in a direct line between the poles: otherwiſe, if the ſun be ſuppoſed to be fixed, the diſtance of the ſun from the earth, on one ſide of a direct line, imagined to paſs from pole, and the ſun being on the weſt of that line, then, at the time the earth is in the eaſt part of her orbit, her axis would be due north and ſouth; but, when the earth is in the weſt part of her orbit, her axis, when pointing to the north pole in the heavens, the ſouth pole of the earth, would be direct from the north pole, ſouth-weſt and by ſouth. But this laſt ſuppoſition is ſo vague and uncertain that I cannot think men of ſcience, who conſider what they ſay, will affirm it, though I have met with one who aſſerted that the ſun was not in a direct line between the poles in the heavens. But let the ſun be ſuppoſed to be fixed ac⯑cording to either, what I have ſaid would be the caſe, which I prove thus: firſt, I ſup⯑poſe that though the poles of the heavens [7]extend ad infinitum, I likewiſe conjecture that their influences both meet in the centre of the earth, and that there is a certain point of in⯑terſection, to which the eye is directed from the different meridians of the earth, which point of interſection is at the ſame diſtance from the earth as the ſun is, which is a demonſtration evidently clear; for, when the ſun is in the equinox, to a perſon on the equator, behold⯑ing the ſun in the horizon, his antipode, and two more, one under each pole, theſe four would behold the ſun in the horizon at one and the ſame inſtant of time; likewiſe to four perſons, one on each quarter of the equator, the poles will be in the horizon to each of them: therefore, as the perſon who is on the equator, if he travel north till he bring the pole in his zenith, every degree he travelled ſo much would the pole be elevated, till he brought the pole to his zenith; ſo likewiſe a perſon on the equator, when the ſun is in the equinox, and he beholds the ſun in the horizon, and remains till the ſun is in his zenith, every degree the ſun riſes, ſo much is the ſun ele⯑vated to him till it is in his zenith. Or, for a further illuſtration, ſuppoſe both the ſun and the earth to be fixed, while the perſon on the equa⯑tor, [8]who beholds the ſun in the horizon, tra⯑vels eaſt to bring the ſun in his zenith, then every degree he travelled, ſo much would the ſun be elevated, until he reached ninety de⯑grees, when the ſun would be in his zenith. —From all which it appears, in the cleareſt manner, that the ſun and poles in the heavens are at nearly the ſame diſtance from the earth.
Again, with reſpect to the motion of the ſun; to a ſpectator on the equator, when the ſun is in the equinox, and he beholds the ſun in the horizon, if the poles were as viſible as the ſun, he and his antipode might behold the ſun and both the poles in the horizon at the ſame time, at equal diſtance from them, the one north, the other eaſt, the other ſouth; conſequently the ſun muſt be at right angles with the poles, and ſo they continue all the day, and likewiſe all the year; for, though it appears more clear to our view while the ſun is in the horizon, when we conſider that the ſun is always in that poſition to one part of the equator or other all the revolution, it will manifeſtly appear that he is at right angles with the poles all the year: when the ſun is in the equinox, both legs of the angle are equal, but in his declination the legs of the []
Tropick of Cancer
Equinoctial
Tropic of Capricorn
[9]angle are unequal. For a more clear expla⯑nation ſee figure the ſecond, where the earth is fixed between the poles, the circle repre⯑ſents the horizon, the ſun is ſhewn in the equinox, in both points of the heavens, and likewiſe in both tropics, the ſun is ſuppoſed to revolve round the earth in a circle, whoſe di⯑menſion is the ſame as that deſcribed for the horizon, and whoſe plan is according to the ecliptic that is ſhewn in the figure, and may be conceived to be perpendicular to the hori⯑zon; ſo that, when the ſun is in the equinox, he will appear in the horizon as ſhewn in the figure; when in the tropic it appears the ſame as ſhewn in the figure to a perſon on the equa⯑tor, and in the intermediate part between the equinox, and the tropic; wherever the ſun is in the ecliptic, that diſtance the ſun is from the equinox, the ſame will he appear in the horizon. This figure plainly ſhews that the apparent mo⯑tion of the ſun is not only the apparent, but the real, motion of the ſun. Now to ſuppoſe the ſun to be fixed, and the earth to move round the ſun, is not only to invert nature, or turn things upſide down, but inſide out, foraſmuch as the ſun encircles the earth in his revolu⯑tions, and not the earth the ſun. To ſup⯑poſe [10]the earth to move round the ſun, we muſt take the diſtance of the ſun from the earth for a radius to deſcribe the orbit of the earth; but where is the ſun to be fixed for the centre, ſo that the whole of the revolution, the poles in the heavens, ſhall have always the ſame elevation, and the ſun to be at right angles with the poles at all times? If the ſun be ſuppoſed to be fixed between the poles, then the earth muſt be where I have marked the ſun to be, and the ſun where I have ſup⯑poſed the earth; if ſo, in what manner are we to frame our conceptions, ſo that the ſun (which is, according to this ſuppoſition, in a direct line between the poles) may appear at right angles with the poles at all times: how is this to be reconciled to reaſon? The im⯑menſe greater diſtance of the poles from the earth, than the ſun is ſuppoſed to be, nor the paralleliſm of the earth's axis, in her ſuppoſed revolution, will not reconcile this contrariety in nature; becauſe it is evident to clear de⯑monſtration that the poles in the heavens, or theſe inviſible points to which the eye is direct⯑ed to from the different parts of the earth, in a proper elevation, and looking direct north or ſouth, according to which pole we are ob⯑ſerving; [11]I ſay it is evident that theſe points in the heavens cannot be ſeen from the earth in one part of the earth's diurnal motion, though it may be in other parts, that is on the ſup⯑poſition of the earth's annual revolution, and the parelleliſm of its axis. To demonſtrate this, ſee figure the ſecond, where the earth is repreſented in her ſuppoſed orbit, with her axis parallel to an imaginary line paſſing from pole to pole. Now if we ſuppoſe the axis of the earth always parallel in the whole of the revolution, the axis of courſe muſt form an ellipſis, though the orbit be an exact circle; and that becauſe of the obliquity of the plane of the orbit, which is according to the ecliptic. As the earth is ſuppoſed to move round this orbit, it muſt be granted that one meridian of the earth or another is always directed to the centre of the orbit, or the imaginary line from pole to pole; of courſe the oppoſite meridians muſt be direct the contrary way; therefore two perſons on the ſame parallel of latitude, but op⯑poſite meridian, when theſe two men are view⯑ing the inviſible point in the heavens their eyes or ſight interſect at that point. Now foraſ⯑much as the axis of the earth is always parallel to the imaginary line from pole to pole, that [12]point of interſection to which the obſervers are directed to, will be at the ſame diſtance from the poles as the earth is from the centre of her orbit: and, with reſpect to the conſideration of the immenſe diſtance the poles are ſuppoſed to be from the earth, ſo far as that the orbit of the earth ſubtends no more than a point, I will grant that the obſerver who faces the line from pole to pole, or the centre of the orbit, may ſee the inviſible point in the hea⯑vens; but the obſerver, whoſe back is towards the centre of the orbit, cannot ſee the ſame point in the heavens, no not if the poles are ſuppoſed to be ſo far from earth that her orbit would ſubtend but half a point; becauſe the further his ſight is carried beyond the point of interſection, ſo much the further from the object; but ſome may object and ſay,—‘Can⯑not I move my eye, and ſee the point where the pole is?’ I anſwer, No: a man cannot behold an object and look from it at the ſame inſtant; and, when a perſon beholds an object in the heavens, there is a diſk around that ob⯑ject that is within the compaſs of the ſight, therefore the object looked at is always the centre of that compaſs; for which reaſon the earth in her ſuppoſed orbit revolves round it. [13]The one half of the globe of the earth muſt be within the orbit, the other half without; then that obſerver of the orbit on the outſide, if his eye be directed to the oppoſite meridian where the other obſerver is, looks directly into the orbit; and the examiner, if he look to the oppoſite obſerver, ſees directly out of the or⯑bit; but if they elevate their ſight to the exact elevation of the pole, their ſight will interſect at one point; and round this point each ob⯑ſerver will behold a like compaſs of the heaven ſurround this point, and then it will not be exactly alike in the ſame part of the heavens, but in a meaſure oppoſite; therefore that perſon on the inſide of the orbit, when endeavouring to view the pole from the earth, could not ſee the pole in the heavens, were the earth to move in the ſuppoſed orbit. This I preſume is ſo clear, that no man under the influence of reaſon, however great and learned, can deny.
I ſhall now endeavour to prove that the third ſuppoſed motion of the earth, viz. the poles of the world, revolve round the poles of the ecliptic, which is ſuppoſed to account for the apparent motion of the equinoctial points, is groundleſs; neither can I conceive it to be conſiſtent with truth: for if the earth's axis [14]departs from its paralleliſm, and its equator move with its axis, and the ecliptic remain invariable, then of courſe the angle of the ecliptic from the equator muſt continually vary; and though it be but ſlowly, it will, though in a ſlow degree, alter the ſun's de⯑clination. Neither can I conceive how the poles of the world are to revolve round the poles of the ecliptic without confuſion. For if it be ſuppoſed that in the beginning both poles of the earth pointed to the poles in the heavens, and then began to revolve round the poles of the ecliptic, then, though the motion be ſlow, the angle of the earth's axis from the poles in the heavens would increaſe; for if one pole of the earth ſet off towards the eaſt, the other muſt ſet off towards the weſt; and when the poles of the earth had gone half their revolution, then one would be eaſt and the other weſt. Now if the ecliptic pole be the centre of the tract which the poles of the earth point out, then would the axis of the earth from an angle from the poles of the heavens of 47°. But if in their revolution they only point at the ecliptic poles, and take them in the tract as they point out, then the angle could not be leſs than 23° 30′; this [15]would make the angle of the ecliptic from the equator 47°, or reduce it to nothing, for⯑aſmuch as the ecliptic is invariable; but if it be ſuppoſed that the poles of the earth, in their revolution round thoſe of the ecliptic, from the beginning were always oppoſite each other in their revolutions, and the ecliptic poles the centre of the tract they point out, then would the axis of the earth be always at an angle of 47°, from an imaginary line from pole to pole in the heavens;—each of theſe ſuppoſitions appear contrary to nature. I think the real cauſe of the apparent motion of the equinoctial points evidently appears to proceed from the ſun's annual revolution and the earth's diurnal motion round her axis, and is ſimply thus: I ſuppoſe, as before, that the ſun moves round the earth in his orbit, at the rate of 59′ 8″ in the ſpace of 24 hours; juſt ſo many minutes and ſeconds does the earth move more than once round her axis in 24 hours: but as the earth's motion is from weſt to eaſt directly, and the ſun's but obliquely, ſo, therefore, tough the ſun comes to the ſame point in the heavens exactly every revo⯑lution, he, on account of his oblique motion to the earth, gains on that of the earth ſome⯑thing [16]every revolution, but in proceſs of time will appear; for, though the ſun comes to the ſame point in the equinox, exactly the ſame time every revolution, the ſame ſtar will not appear in the horizon at the ſame inſtant of time as it did ſome years before, becauſe the earth does not keep pace exactly with the ſun in her rotations.
Now, as the equinoctial points have ap⯑parently moved ſince the time of Hipparchus 30°, and as he lived ſome time before the Chriſtian aera, I ſuppoſe the difference of time between his obſervation, and thoſe which were made when the difference of the equinoctial points was diſcovered to be 30°, near 1800 years; if ſo, then as 30° are 1800′, the ſun comes to the ſame point in the equinox one minute in the year before the ſame meridian of the earth in her rotation arrives to the ſame ſtar it was under the year before.—This, I think, is ſo clear, that, after a careful inveſti⯑gation, it cannot be denied by any perſon of learning, candour, and probity.
I have made ſeveral attempts to communi⯑cate my thoughts to men of ſcience, hoping to meet with their concurrence, after a due exa⯑mination of the facts herein contained, but all [17]without effect: therefore, being confident of the truth of my hypotheſis, and alſo believing that no man is able, on juſt and reaſonable grounds, to refute it, I take this method of publiſhing them, convinced that, from being expoſed to the world, they may fall into the hands of ſome diſpaſſionate readers, who will vouchſafe to contemplate and weigh my ar⯑guments; and if they find them agreeable to truth, will not deſpiſe them on account of the meanneſs of the publiſher; nor be aſhamed to become my advocates, becauſe error hath ſo long prevailed, and does ſtill prevail. From theſe conſiderations, I hope ſome of the learned will inveſtigate my hypotheſis, and from thence determine whether the time of the conjunctions, oppoſitions, &c. do or do not anſwer exactly the ſame as in the Copernican ſyſtem. If they ſhould prove the ſame, I think it will be a ſufficient evidence that it is founded on truth, becauſe ſo many contrarieties are removed, and harmony runs through the whole.
I am perſuaded that my hyotheſis, though it ſhould prove to be according to truth upon the cleareſt evidence, will, notwithſtanding all that can be ſaid in its ſupport, meet with great oppoſition. The different diſpoſitions of men will cauſe them to oppoſe it from dif⯑ferent [18]motives; ſome will condemn it on ac⯑count of the ability of its author, others from mere envy; and many who may ſee the truth of it, if they could by any means claim it as their own, would vehemently contend for it; if they could not claim it as their own by any means, they would oppoſe it. Of this laſt ſort I have reaſon to think there may be many, having met with ſuch treat⯑ment in another matter of a public nature, wherein I truſted to the honour of the party, being no ways ſuſpicious of any one's taking the hint that I gave, and appropriating it to their own uſe. Had I been aware of ſuch treatment, and ſo ſecured it to myſelf that no one could have deprived me of it, I am fully perſuaded it would have met ſuch oppoſition, that it would not have been put into execu⯑tion; however, it was and is a ſecret ſatisfac⯑tion that I was in any wiſe uſeful, though I loſt the honour that was my due, and ſome pounds, in endeavouring to recover it.—Such was my reward!
I ſhall now endeavour to prove the truth of my hypotheſis, by anſwering the reaſons and de⯑monſtrative proofs given in Middleton's Dic⯑tionary of Arts and Sciences to prove the ſolar ſyſtem to be the only true ſyſtem.
[19]1ſt Reaſon. It is moſt ſimple and agree⯑able to the tenor of Nature in all her actions: for by the two motions of the earth all the phenomena of the heavens are reſolved, which by other hypotheſes are inexplicable, without a great number of other motions contrary to philoſophical reaſonings.
I anſwer, It is more ſimple and more agree⯑able to the tenor of Nature, in all her actions, to ſuppoſe that the ſun moves round the earth, according to my hypotheſis; becauſe every ob⯑ſtacle is removed, and the whole phenomena of the heavens reſolved agreeable to truth, with not ſo many motions by one, and exactly con⯑ſonant with right reaſon.
2d Reaſon. It is more rational to ſuppoſe that the earth moves round the ſun than that the huge bodies of the planets, and the ſtu⯑pendous body of the ſun, and the immenſe firmament of ſtars, ſhould move round the in⯑conſiderable bodies of the earth every twenty-four hours.
To this I anſwer, That, notwithſtanding the hugeneſs of the planets, and the ſtupendous body of the ſun, it evidently appears, that the planets do move round the ſun, while the ſun is moving round the inconſiderable [20]body of the earth; therefore the exterior and interior planets do move round the earth as they are moving round the ſun; and, agreeable to common underſtanding, as to the immenſe firmament of ſtars my hypotheſis is not con⯑cerned.
3d Reaſon. But that harmony, which upon this ſuppoſition runs through the whole ſolar ſyſtem, wonderfully confirms this hypotheſis, viz. that the motions of all the planets, both primary and ſecondary, are governed and re⯑gulated by one and the ſame law; which is, that the ſquares of the periodical times of the primary planets are to each other as the cubes of their diſtances from the ſun; and likewiſe the ſquares of the periodical times of the ſe⯑condaries of any primary are to each others as the cubes of their diſtance from that primary. Now the moon which, in the Copernican ſyſ⯑tem, is a ſecondary of the earth, in other hy⯑potheſes is a primary one, and ſo the rule can⯑not take place, becauſe the periodical time, conſidered as of a primary one, does not agree therewith.
To this reaſon I anſwer, That the harmony that runs through my ſuppoſition appears much more perfect, and without confuſion, which can⯑not [21]be proved to be ſo in the Copernican ſyſtem, though it be ſo frequently affirmed: and, how⯑ever the Ptolemaic ſyſtem, or any other that hath appeared in the world, is proved to be abſurd, this doth not prove the Copernican ſyſtem to be exactly according to truth: for, though the Copernican ſyſtem come ſo near the truth as to diſcover the true motion of all the heavenly bodies except one, and that the principal one, and miſtaking it, and ſuppoſing the earth to move in his room; now, though to appearance it is true, becauſe of the exact calculation of the eclipſes, &c. yet, if every obſtacle be not removed, there remains a doubt; and that every obſtacle is not removed apears beyond contradiction. Now if the ſuppoſition of the earth's motion round the ſun anſwer the ſame to ſuppoſe the ſun to move round the earth, with reſpect to the conjunctions, &c. of the planets, one muſt be erroneous; and that the earth's motion is ſo, I ſhall make uſe of this ſame author's argu⯑ment which he uſed to prove the Copernican ſyſtem to be the true ſyſtem, where, ſpeaking of the word ſyſtem, he goes on thus: It is ſufficient to ſay that we are aſſured things may (nay muſt) appear to be in many caſes [22]what they really are not; to have ſuch affec⯑tions and properties as are abſolutely contrary to what they really poſſeſs. Thus a perſon, ſitting in the cabin of a ſhip under ſail, will, by looking out of the cabin window, ſee the ap⯑parent motion of the houſes and the trees, &c. on the ſtrand the contrary way.—This argument is juſt ſuitable for me to return; juſt ſo it was with Pythagoras, and the reſt of the great and learned among the ancients; they had got on board the ſhip Speculation; and ſhe being moored in the ſun, as they were in motion with him, they looked out at the cabin-win⯑dow and beheld the earth in apparent motion, which they thought was real, and to be mov⯑ing round the ſun; had they come upon deck they would have been able to look round them; then probably they might have diſco⯑vered the elevation of the poles; but being in the ſun, and thinking the poles at ſuch an amaz⯑ing diſtance, they might think it too trifling for their notice, and ſo leaped over it.—But as all the works of the great Creator of the univerſe are perfect, we ſhould ſo con⯑ſider them. Thus the ancients, having diſ⯑covered the Ptolemaic ſyſtem to be abſurd, founded another not free from abſurdity, [23]though it hath been confirmed by the con⯑currence of the learned of all ages, ſince they have all ſat in the ſame cabin, and looked out at the ſame window. As to the one and the ſame law, that governs and regulates the motions of the planets, I muſt confeſs that I do not underſtand it, neither do I believe any mor⯑tal ever did, or ever will, while in this mortal ſtate; and it appears plain to me, that the author of theſe reaſons was not acquainted per⯑fectly with the laws of nature, foraſmuch as the ſun does move round the earth as well as the moon, and ſtill the moon is a ſecondary of the earth.
4th Reaſon. Again, this ſimple conſidera⯑tion Mr. Whiſton thinks enough to eſtabliſh the motion of the earth for ever, viz. if the earth do not move round the ſun, the ſun with the moon muſt move round the earth. Now the diſtance of the ſun to that of the moon being as 10,000 to 46, and the moon's period being leſs than 28 days, the ſun's pe⯑riod would be found no leſs than 242 years, whereas in fact it is but one year.
To which I anſwer. Mr. Whiſton framed this reaſon from the beforementioned laws, with an endeavour to eſtabliſh the earth's mo⯑tion; [24]but I think it will appear, from due conſideration, that Mr. Whiſton has overſet or broken the notion that men had of the laws that regulated the motions of the planets, &c. rather than eſtabliſhed them; for I think, ac⯑cording to plain reaſon, it will appear that the earth is at the ſame diſtance from the ſun as the ſun is from the earth: therefore, if the earth move round the ſun, the ſun is the centre of the earth's orbit; but if the ſun move round the earth, then the earth is the centre of the ſun's orbit—the diſtance being the ſame, the orbit will be the ſame; ſo that the moon being called a primary, or a ſecon⯑dary, has nothing to do with the real mo⯑tions; for if the ſun's period would require 242 years, ſo would the earth require the ſame, the proportional diſtance being equal: therefore, if in fact the earth be thought to move round the ſun in one year, ſo I think it is clear that the ſun moves round the earth in one year. This and the foregoing reaſon have no weight in the balance of truth: and I judge, on fair conſideration, this overſight of Mr. Whiſton turns out more for my hypo⯑theſis than againſt it.
[25]5th Reaſon. The ſun is the fountain of light and heat, which irradiates through all the ſyſtem, and, therefore, it ought to be placed in the centre, ſo that the planets may at all times have it in an uniform and equal manner.
I anſwer, That, according to my hypotheſis, the ſun is the centre of the planets' orbits, and always at the ſame diſtance from the earth, ſo that the planets, and earth alſo, have the ſame benefit from the ſun as ſhewn in the Copernican ſyſtem.
6th Reaſon. For if the earth be in the centre, and the ſun and planets revolve round it, the planets would then, like the comets, be ſcorched with heat when neareſt the ſun and frozen with cold in their aphelia or greateſt diſtance, which is not to be ſuppoſed.
I anſwer, In my hypotheſis, the earth, be⯑ing the centre of the ſun's orbit, and the ſun the centre of the planes' orbits, ſecures the planets from theſe inconveniences.
7th Reaſon. If the ſun be placed in the centre of the ſyſtem, we then have the rational hypotheſis of the planets being all moved about the ſun, by the univerſal law or power of gravity ariſing from his vaſt body, and every [26]thing will anſwer to the laws of circular mo⯑tion and central force; but otherwiſe we are wholly in the dark, and know nothing of the laws and operations of Nature.
I anſwer, My hypotheſis is more rational, becauſe freed from all incumbrance. As to the univerſal law or power of gravity and central forces, as it may reſpect the motions of the planets round the ſun, I have nothing to ſay againſt it, as it is above my conception; but that the earth is governed by ſuch laws, would be ſaying more than can be proved; for, as no man can ſay what matter the heavenly bodies are compoſed of, it appears to me to be be⯑yond the reach of mortals to attain to the knowledge of the law that governs them. If I might be allowed the uſe of the word ſpiri⯑tual, to convey my ideas, (for I know not how elſe) and aſk the queſtion if the heavenly bodies be of a ſpiritual nature, whether the ſun, notwithſtanding his ſtupendous bulk, may not be leſs, ponderous than the earth, as bing of a different nature, ſeeing that the all-wiſe Creator hath made the ſun to be the life of the whole creation; that the pure light or fire that proceeds from it fills the whole created ſpace, which, though infinite, nothing [27]is hid from the heat, and that it penetrates even to the centre of the earth; therefore, as by ex⯑periment it is proved that lead, tin, or regulus of antimony, being expoſed to the fire of a burning glaſs, though they loſe much in ſmoke and ſteam, are nevertheleſs found to be conſiderably increaſed in weight; from which it appears, that the light which proceeds from the ſun comes on the earth with great force; and if the earth was moving round the ſun this force would continually remove the earth fur⯑ther from him. But in anſwer to this it may be ſaid, this may be the centrifugal force; but then where is the law or power of gravity that ariſes from his vaſt body? To talk of centri⯑petal force without any proof, appears to be no⯑thing more than the force of imagination; and imaginary force is of no force at all;—there⯑fore it appears to me that it is too great a pre⯑ſumption for ſinful mortals to attempt to diſ⯑cover how the Almighty made all things, or by what laws he governs the heavenly bodies. For as to the laws of motion, and the other laws of nature, I think the greateſt of men, if they ſet out on this diſcovery with ever ſo much intenſeneſs, will find themſelves far ſhort of the truth, even before they begin to [28]aſcend to the heavens.—If they proceed regu⯑larly, (and for men in purſuit after knowledge thus to proceed, is firſt to begin with them⯑ſelves and to ſtudy their own formation and the laws concerning it) they will in the firſt place conſider whether they can conceive properly the law of generation, in what manner they were formed in the womb, and how the ſoul is joined to the body while in that ſtate, and how every part increaſes; and when born, and grown to maturity, by what law they live and move. I believe, after all the inquiry men are able to make into theſe laws, the only juſt concluſion that can be made will be this: that it is ‘in God we live, and move, and have our being.’ There are many things on the terraqueous globe reſpecting the laws of Nature, both as to motion and the formation of the ſeveral productions of the earth and ſea, that elude the ſearch of the moſt diligent.
If the greateſt men are ſtrangers, and can give no reaſons, ſo as to account for the laws of Nature concerning themſelves, can it rea⯑ſonably be ſuppoſed they can account for the formation of the earth or heavenly bodies, or the cauſe of the reſpective motions?—It is an ineſtimable bleſſing that the all-wiſe Creator [29]has given ſufficient wiſdom unto men to enable them to underſtand the operation of Nature, ſo as to prove uſeful to mankind in general; but as to the laws of Nature, they are a ſecret that be⯑long unto God. I cannot but make the ſame concluſion with this author, when he ſays, that if it be otherwiſe than what he aſſerts, we are wholly in the dark, and know nothing of the laws and operations of Nature. As to the laws of Nature, I believe all men have been, and now are, wholly in the dark; but as to the operations of Nature, they have great but not perfect light; for I believe many things will be diſcovered that now lie hid.
8th Reaſon. But happily we are able to give not only reaſons, but demonſtrative proofs, that the ſun does poſſeſs the centre of the ſyſtem, and that the planets move about it at the diſtance and in the order aſſigned in this and other places.
The firſt is that Mercury and Venus are ever obſerved to have two conjunctions with the ſun, but no oppoſition, which could not happen unleſs their orbits lay within the orbit of the earth.
This reaſon my hypotheſis denies; but with the demonſtrative proof it agrees, only by leaving out the words orbit of the earth.
[30]9th Reaſon, and ſecond Proof is, That Mars, Jupiter, and Saturn, have each their conjunc⯑tion and oppoſition to the ſun alternately and ſucceſſively, which could not be, unleſs their orbits were exterior to the orbit of the earth.
With this Reaſon and Proof my hypotheſis agrees alſo, with only leaving out the words orbit of the earth.
10th Reaſon and third Proof. The greateſt elongation or diſtance of Mercury from the ſun is 20°, and that of Venus 47°, which an⯑ſwers exactly to the diſtance in this ſyſtem; though in the Ptolemaic ſyſtem they might and would ſometimes be ſeen 180° from the ſun, viz. in oppoſition to him.
Between this Reaſon and Proof there is not the leaſt diſagreement with my hypotheſis.
11th Reaſon and fourth Proof is, In this diſ⯑poſition of the planets they will all of them be ſometimes much nearer to the earth than at other times; the conſequence of which is, that their brightneſs and ſplendour, and alſo their apparent diameters, will be proportionably greater at one time than another; and this we obſerve to be true every day. Thus the ap⯑parent diameter of Venus is near 66″ when greateſt, but when leaſt not more than 9″ and [31]a half; of Mars when greateſt it is 21″, but when leaſt no more than 2″ and a half; whereas, by the Ptolemaic hypotheſis, they ought to be always equal.
To this Reaſon and Proof my hypotheſis exactly agrees.
12th Reaſon and fifth Proof is, That when the planets are viewed with a good teleſcope they appear with different phaſes, or with dif⯑rent parts of their bodies enlightened. Thus Venus is ſometimes new, then horned, and af⯑terwards dichotomized; then gibbous; after⯑wards full; and ſo increaſes and decreaſes in the ſame manner as the moon, and as the Co⯑pernican ſyſtem requires.
I anſwer, That my hypotheſis requires ex⯑actly the ſame in every reſpect as the Coper⯑nican does, with regard to the different phaſes, &c. &c.
13th Reaſon and ſixth Proof is, That the planets all of them do appear direct in mo⯑tion, ſometimes retrograde, and at other times ſtationary. Thus Venus, as ſhe paſſes from her greateſt elongation weſtward to her greateſt elongation eaſtward, will appear direct in motion, but retrograde as ſhe paſſes from the latter to the former; and when ſhe is in [32]thoſe points of greateſt diſtance from the ſun ſhe ſeems for ſome time ſtationary; all which is neceſſary upon the Copernican hypotheſis, but cannot happen in any other.
I anſwer, That all theſe motions of the planets and appearances my hypotheſis agrees to; and not only the planets' retrograde and direct motions, but likewiſe thoſe of the ſun and earth; though not apparent to the eye yet clear to the underſtanding. My hypotheſis ſuppoſes the ſun to move in his orbit from weſt to eaſt, and from eaſt to weſt, as to the weſt and eaſt points of the heavens; and, to an eye placed in the ecliptic pole, it would appear ſo, though never would appear ſtationary; ſo to a perſon on the equator beholding the ſun in the horizon when the ſun is in the equinox, if he look eaſt, his antipode beholds the ſun at the ſame inſtant while he is looking weſt; ſo likewiſe as to the earth in her diurnal motion, ſuppoſe the meridian of London, according to appearance as to its motion we are looking eaſt to ſee the ſtars riſe, but when the meridian comes under the eaſt point of the heavens, from that inſtant we are going weſt, as to the hea⯑vens; therefore all have their conſtant motions round their orbits, and the earth round her [33]axis, and ſometimes in direct, and ſometimes in retrograde, motions; and to an eye ſquare from the plane of the orbit there would be no ſtationary appearance, it being the obliquity of the plane of the orbit to us that the ſta⯑tionary appearance of the planet ſeems to be. As to the planets being at a greater diſtance from the ſun at one time than another, my hypotheſis knows nothing of it; and as to the different motions of the planets being neceſſary upon the Copernican hypotheſis, but cannot happen to any other, I will venture to ſay the aſſertion of the author upon that ſubject was premature.
14th Reaſon and ſeventh Proof is, That the bodies of Mercury and Venus, in their lower conjunctions with the ſun, are hid behind the ſun's body, and in the upper conjunctions are ſeen to paſs over the ſun's body, or diſk, in form of a black round ſpot, which is neceſ⯑ſary in the Copernican ſyſtem, but impoſſible in the Ptolemaic.
I anſwer, Though it be impoſſible in the Ptolemaic ſyſtem it is neceſſary in mine.
15th Reaſon and eighth Proof is, That the times, in which theſe conjunctions, oppoſitions, ſtations, and retrogradations, of the planets hap⯑pen, [34]are not ſuch as they would be were the earth at reſt in its orbit; but preciſely ſuch as would happen were the earth to move, and all the planets in the periods aſſigned them; and therefore this, and no other, can be the true ſyſtem of the world.
To this fifteenth Reaſon, and laſt Proof and poſitive aſſertion, I anſwer, That, though the times in which theſe conjunctions, &c. are not ſuch as would happen were the earth at reſt in her orbit, yet they will happen, and that preciſely, if the centre of gravity be at reſt exactly between the poles, and the earth re⯑volves round it as its centre, and the ſun like⯑wiſe performs his annual revolution in an or⯑bit that has this ſame centre, and the planets revolve round the ſun in their orbits, having the ſun for the centre; and though I will not be ſo bold and poſitive as to ſay my ſyſtem is exactly true, without any mixture of error, I will venture to affirm, that it comes nearer the truth than any other that has yet appeared; and that it is the true ſyſtem of the world, I believe no man living is able juſtly to deny.
16th and laſt Reaſon. But the truth of this ſyſtem has been abundantly confirmed by the accurate obſervations of the learned Doctor [35]Bradley; for it plainly appears from thence, that the fixed ſtars have an apparent motion or aberration, and ſeem to deſcribe ſmall circles or ellipſes, which cold never happen were the earth fixed in the centre, but naturally fol⯑lows from the motion of the earth's bearing ſome proportion to the velocity of light, and conſequently the earth really revolves round the ſun.
In anſwer to this laſt Reaſon, I muſt confeſs that I have not the credulity to receive the doc⯑trine of aberration as an article of my creed. The opinion which has been received and confirm⯑ed by the accurate obſervations of the learned Doctor appears to me to be founded on conjecture only, therefore no way fit to found an argument to eſtabliſh the earth's annual motion upon; and, if the whole proceſs of the Doctor's accurate obſervations be fairly examined, I think it will appear to amount to a ſufficient proof that the earth is fixed as to annual motion; for, ac⯑cording to the account given of the obſerva⯑tions, it is ſaid that, in the year 1725, when Mr. Mollyneux and Doctor Bradley began to obſerve the bright ſtar in the head of Draco as it paſſed near the zenith, in order to diſcover the parallax of the earth's annual orbit, they, [36]after repeated obſervations, found this ſtar, about the beginning of March 1726, to be 20″ more ſougherly than at the time of their firſt obſervation. It now ſeemed to have ar⯑rived at its utmoſt limit ſouthward, becauſe, in ſeveral trials made about this time, no ſen⯑ſible difference was obſerved in its ſituation: by the middle of April it appeared to be re⯑turning back again toward the north; and about the beginning of June it paſſed at the ſame diſ⯑tance from the zenith as it had done in De⯑cember, when it was firſt obſerved: in Septem⯑ber following it appeared 39″ more northerly than it was in March, juſt the contrary way to what it ought to appear by the annual parallax of the ſtars.
From which obſervations I think it will ap⯑pear, after due inquiry into them, that they all were contrary to what they ought to be, according to the ſuppoſed annual parallax of the ſtars; for, by the diurnal motion of the earth, no difference can be made as to their apparent motion eaſt or weſt; the only appa⯑rent different appearance would be from north to ſouth; therefore, when the ſun is in the equinox, the earth alſo, in her ſuppoſed orbit, muſt be ſuppoſed to be in the equinox, ſo that, [37]whether the earth be in the eaſt or weſt part of her orbit, the appearance of the ſtar would be the ſame if the obſervations were exact, and the greateſt difference would appear when the ſun is in his greateſt declination from north to ſouth. But, according to the account given of theſe obſervations, the appearances were re⯑verſe; for we are told that, by the middle of April, it appeared to return back again, and that about the beginning of June it paſſed at the ſame diſtance from the zenith as it had done in December, when it was firſt obſerved; which, returning back again, I think implies that the ſame diſtance from the zenith was the ſame apparent place in the heavens.
We are further told, that this unexpected phenomenon perplexed the obſervers very much, and that Mr. Molyneux died before the true cauſe was diſcovered (and, I think I may add, ſo did Doctor Bradley alſo). After this Doctor Bradley, with another inſtrument more exact and accurately adapted to this purpoſe, obſerved the ſame appearance not only in that but in many other ſtars: and by the great re⯑gularity that appeared in a ſeries of obſervations, made in all-parts of the year, the Doctor was fully ſatisfied with regard to the general laws [38]of the phenomenon, and therefore endeavoured to find out the cauſe of them: he was already convinced that the apparent motion of the ſtars was not owing to a mutation of the earth's axis. (That mention ſhould be made of the mutation of the earth's axis on ſuch an occa⯑ſion, by men that think the earth's orbit to ſubtend but little more than a point from the diſtant ſtars, appears very ſtrange). The next thing that offered itſelf was an alteration in the direction of the plumb-line, with which the inſtrument was conſtantly rectified; but this, upon trial, proved inſufficient: then he had recourſe to what refraction might do; but here alſo nothing ſatisfactory occurred: at length, through a moſt amazing ſagacity, this acute aſtronomer conjectured that the phenomenon hitherto mentioned proceeded from the progreſ⯑ſive motion of light, and the earth's annual motion in its orbit; for the perceived that, if light were propagated in time, the apparent place of an object would not be the ſame when the eye is at reſt as when it is moving in any other direction than that of the line paſſing through the eye and the object; and that, when the eye is moving in different directions, the apparent place of the object would be different.
[39]From all which obſervations, and experi⯑ments to find out the phenomenon that ſo per⯑plexed the Doctor, and his amazing conjec⯑ture, it will appear, after a fair trial, that the definitive concluſion is without ſupport from reaſon; for it is evident, from the tenor of the relation given, that the phenomenon which he wanted to find the cauſe of was the irregular apparent motions of the ſtars; for, had theſe motions appeared regular before Mr. Molyneux died, he would have been ſatisfied, as he made his obſervation on this principle, that the earth did move in her orbit, and therefore ex⯑pected to obſerve the object from different points of view, in order to find the annual pa⯑rallax. Then why all this buſtle about the amazing ſagacity, &c. to prove what they all knew before, if the earth did move in an or⯑bit, as they all believed it did? What has the propagation of light, whether in time or inſtantaneouſly, ſeeing it is propagated be⯑fore the obſervation can be made, to do in this matter? The whole of this laſt amaz⯑ing diſcovery appears to be nothing more nor leſs than the inſtigation of the author of all deceit, to keep men from beholding the truth; and, though it be ſtrange, yet it really is as [40]true, that we eagerly hold faſt any thing, that has the leaſt appearance of an argument, to ſupport any error we may have once embraced. Now, if it be ſuppoſed that the ſtars are at ſuch amazing diſtances, that the orbit of the earth, which is twice the diſtance of the ſun from it, ſubtends no more than a diſcernible angle, can it be ſuppoſed, with any degree of truth, that it is the power of man to fix an inſtrument, by plumb-line, or any other me⯑thod, twice alike, ſeeing there is no propor⯑tion between the length of the inſtrument and the diſtance of the ſtars? Therefore the leaſt imperceptible deviation from exactneſs will render the obſervations uncertain: and this alone appears to be the cauſe of the perplexity that attended the obſervations. I am confi⯑dent that, if an inſtrument was ſo fixed as to behold any one of the fixed ſtars near the ze⯑nith, or not, when it is exactly in the meri⯑dian, and the inſtrument to remain undiſturb⯑ed the whole year or for ever, the ſtar would always appear the ſame; if ſo, then there can be no annual parallax, neither does the earth move in an orbit.
I find, in Middleton's Dictionary, under the word ſtar, that Mr. Whiſton, in his Aſtrono⯑mical [41]Lectures (lect. iv.) from the obſervations of Doctor Hook and Mr. Flamſtead, computes, that the greateſt annual parallax, or that which a ſtar in the pole of the ecliptic would have, is 47″; from whence he finds the diſtance of the ſtars to be about 9000 ſemi-diameters of the earth's orbit; but that Doctor Bradley, by a ſeries of accurate obſervations, has diſcover⯑ed that the parallax does not amount to two ſeconds, therefore the diſtances of the ſtars will be twenty times greater than the forego⯑ing calculation. Now, from theſe different obſervations, and allowing Doctor Bradley's to be moſt accurate of the two, it may reaſon⯑ably be concluded, that if he had been ex⯑actly ſo there would have been no paral⯑lax; then, conſequently, the earth could not move annually in an orbit. Neither is there any reaſon to believe that any of the ſtars are at ſuch immenſely greater diſtances from the earth than the ſun is; nor that the ſtars are ſuns to other ſyſtems, but that they all re⯑ceive their light from the ſun; therefore I think from the cleareſt reaſon, it appears that the Doctor's obſervation, &c. is not of the leaſt force imaginable to effect the ſtability of the earth, but that it is immoveable as to an⯑nual motion, and will remain ſo.
I SHALL now endeavour to ſhew that the whole heavens and the earth are emblema⯑tical, and repreſent the incomprehenſible JE⯑HOVAH—Father, Son, and Holy Spirit,—ſhin⯑ing forth in all the glory of ſovereign grace; on his church, in this world, in the perſon of Je⯑ſus Chriſt, who is very God and very man, and that Sun of Righteouſneſs who ariſes and ſhines on his church with healing beams of grace, to which the natural ſun is a moſt glorious emblem; the inviſible poles, between which the earth is ſupported and enabled to move round in its diurnal motion, to meet and en⯑joy the enlightening and fructifying influences of that luminary, repreſent to the eye of the mind the inviſible Godhead, the Father and the Holy Spirit. The planets, fixed ſtars, and [43]comets, are all emblems of what I may here⯑after turn my thoughts to. The whole earth is an emblem of the race of mankind, from Adam to the laſt of his degenerate offspring, from whom, the great Creator forms a-new his church in Chriſt Jeſus. Now, in order to ſhew the exactneſs of the ſimilitude, I obſerve that the natural ſun ſheds abroad his benign influences on the whole earth, but it is not alike benefited, nor produces fruit alike; ſome parts of earth are barren deſerts, others are wilderneſſes, habitations of wild beaſts; ſome parts mountains, others vales, but few in com⯑pariſon to the reſt that are cultivated and productive, ſuch as pleaſant gardens and fruit⯑ful fields, vineyards, orchards, and the like. As in the natural ſun all life and light to the whole creation, both animate and inanimate, are treaſured up; the ſun is the fountain from which all natural bleſſings flow. The opera⯑tive power of the ſun cauſes the clouds to be filled with water, to be carried about in the heavens, and to deſcend on the earth to re⯑pleniſh and make it fruitful; fire and hail, ſnow and vapours, ſtormy winds, &c. all pro⯑ceed from the agency of the natural ſun, but always under the control of the Sun of Righte⯑ouſneſs. [44]Now, as the earth is nouriſhed and made fruitful by the ſun, yet there is a duty incumbent on man, who is made lord of this world, and for whom it was created, to cul⯑tivate, by his labour and diligence, the ground, from which all his temporal wants are ſup⯑plied; man is to be found in the uſe of ſuch means as are co-operative with the influences of the ſun, becauſe, after the earth was curſed on account of man's ſin, the bleſſing, as to temporals, is thus, ‘In the ſweat of thy face thou ſhalt eat bread;’ therefore the earth is to be cultivated by man, elſe it will produce na⯑turally briers, thiſtles, and thorns, and other noxious weeds; from whence we may obſerve, that, in thoſe countries where the inhabitants do not cultivate the ground, there it brings forth its natural productions, the conſequences of the curſe, notwithſtanding the benign in⯑fluences of the ſun. Now, where the minds of men are willingly employed in the uſe of the means, with a full dependance on the bleſſings of God, and his providence aſſiſting them in the performance; though in the ſweat of their face they eat their daily bread, yet are they indued with a calm reſignation to ſweeten all the labours and croſſes they meet [45]with. There are many among the children of men who are diligent in the cultivation of their ground, or other avocations, be they what they may, and who look not to God for his bleſſing on their labours, but think all their proſperity ſprings from their own induſtry; ſuch, if in misfortune, or any calamities overtake them, not having made God their truſt, but truſting to their own endeavours, are often driven to deſpair, and as frequently come to a miſerable end, and all becauſe they did not make God their truſt; for, though man be commanded to be found in the uſe of the means, he is not to expect a bleſſing from them for any thing that he has done or can do; but as it is the appointed way which God hath pro⯑miſed to meet his creature man and bleſs him. As it is with reſpect to man, and the fruits of the earth whereby he is to ſubſiſt while in this life, that if he be not found in the uſe of the means, there is no bleſſing attends him, ſo it is in ſpiritual things with regard to the ſouls of men. Does the earth repreſent all mankind, from Adam to the laſt of his race; and does the natural ſun repreſent Jeſus Chriſt, the God-man, the Sun of Righteouſneſs, ſhin⯑ing in his ſtrength, and ſhedding abroad his [46]benign influences over the whole world of mankind; then wherefore is it that the greater part of mankind receives no benefit from ſuch influences? Is it becauſe Chriſt did not die for them? It does not appear, from the tenor of God's revealed word, that this is the caſe, but rather from their revolting from God, and diſregarding his commands. All Nature declares the eternal Godhead, and his attri⯑butes, and invites all men to worſhip the only living and true God; therefore it is that the apoſtle, Rom. i. 18, &c. ſays,—‘For the wrath of God is revealed from heaven againſt all ungodlineſs and unrighteouſneſs of men, who hold the truth in unrighteouſneſs. Be⯑cauſe that which may be known of God is manifeſt in them: for God hath ſhewed it unto them. For the inviſible things of him from the creation of the world are clearly ſeen, being underſtood by the things that are made, even his eternal power and God⯑head; ſo that they are without excuſe. Be⯑cauſe that, when they knew God, they glo⯑rified him not as God, neither were thank⯑ful; but became vain in their imagina⯑tions, and their fooliſh heart was darkened,’ &c. Now it appears according to the ſimili⯑tude [47]between the earth and mankind, that every man who arrives to the uſe of reaſon, has his allotment to cultivate; that is, the fa⯑culties of the mind: as theſe are managed, ſo will the production be; if there be a willing mind to attend to the voice of God in the book of Nature and Providence, where the book of revelation has not appeared, God has ſo revealed himſelf to them, that they have walked before him in true faith; witneſs Job, his friends, and Elihu: I believe they were all good men, though they had not the book of revelation to aſſiſt them; but where men have the ſoriptures for their guide and meditate upon them, there they behold the glory of the Divine perfections, and the rich diſplay of ſo⯑vereign grace, manifeſted towards ſinful man in the perſon of Jeſus Chriſt; therefore, whe⯑ther we have the ſcriptures or not, there is no excuſe for our not improving the talent committed to our care to the glory of God. Now, though the heavens are not ſo intelli⯑gible as to declare the doctrine of the Trinity, nevertheleſs, where the light of revelation comes, in the ſcriptures of the Old and New Teſtaments, there is a diſcovery of the mean⯑ing of the language which the book of Nature [48]ſpeaks, Pſalm xix. v. 1—6; ‘The heavens declare the glory of God, and the firma⯑ment ſheweth his handy work; day unto day uttereth ſpeech, and night unto night ſheweth knowledge: there is no ſpeech nor language where their voice is not heard,’ &c. Chriſt is the Alpha and Omega, the be⯑ginning and the end; which is, and which was, and which is to come, the Almighty. He is that God which the heavens declare the glory of, and of which the natural ſun is ſo ſtrik⯑ing a figure; for as all temporal bleſſings are treaſured up in the natural ſun, and made bleſſings and curſings to the children of men, according to the righteous judgment of the Son of God, the Sun of Righteouſneſs, ſo is all ſpiritual bleſſing treaſured up in Chriſt; and his heavenly influence pervades the whole creation of mankind, from the firſt to the laſt of the race, even as the heat of the natural ſun pervades the whole earth to its centre. But why is the world of mankind ſo nearly repreſented by the earth in its different parts? I anſwer, be⯑cauſe the cauſes being ſimilar the effects will be the ſame. The earth and the heavens alſo were made for man; and when he was formed out of the duſt of the earth, and God had breathed [49]into him the breath of life, and he became a living ſoul, there was a living body alſo: the ſoul and body being united, the one part be⯑ing ſpiritual, the other temporal, each requir⯑ed different nouriſhment for their ſupport; the ſpiritual required ſpiritual, the temporal tem⯑poral food; therefore the Lord God planted a garden and put man therein, that he might there enjoy the ſweeteſt pleaſure: while he was ſatisfying his ſoul with the abundant glory of God, which appeared wherever he caſt his eyes, and that the tabernacle of clay in which the ſoul was lodged might be ſupported, there were abundant ſupplies from the fruits of the earth to ſatisfy every deſire; but he, being thus in honour, continued not in rectitude, but, through the deceitfulneſs of the devil, ſinned againſt God, and was caſt out of this garden; God therefore, in the riches of his grace and covenant love, had provided a Sa⯑viour, and did not caſt him utterly away, as the juſt reward of his ſin, nor fully execute the ſentence denounced againſt him for breaking his law, but granted him a reprieve; and, to the confuſion of Satan, offered life and ſalva⯑tion to him, in the ſame words that were part of the ſerpent's curſe, which was—the promiſed [50]Saviour—the ſeed of the woman that was to bruiſe the ſerpent's head. Now man being dead as to law, that is, under ſentence of condemnation, the promiſe of life and ſalva⯑tion was made to Adam, and in him to all his race, who ſhould believe in this promiſed Saviour; and, from a ſenſe of their being in a ſtate of condemnation for ſin, and liable to fall into eternal miſery as its juſt reward, thoſe who endeavoured to flee from the wrath to come by willingly embracing this Saviour in the arms of faith, and, from a ſenſe of the infinite love of God, gave up themſelves, body and ſoul, unto God to be guided by his coun⯑ſel, and protected by his power from the ſnares and aſſaults of Satan, their grand adverſary, ſhould be ſaved with an everlaſting ſalvation; but ſuch as diſregarded this promiſed Saviour, and rejected the counſel of God againſt them⯑ſelves, by liſtening to the ſuggeſtions of Satan, ſhould periſh in the way of their own chuſ⯑ing. Since life and death are clearly ſet be⯑fore them, this being now a ſtate of probation; and being caſt out Eden, and the ground curſed for their ſakes, that is, for their ſin, the earth in this curſed ſtate will produce nothing that is pleaſant and good for food without [51]our labour and toil. Before ſin entered the world the Lord God planted a garden for man, and he had nothing to do but to enjoy the fruits he was permitted to eat; but now man is to dig and plant, and to grub up the weeds, and labour to prevent the earth from bringing forth its natural produce, which is the effect of the curſe. Yet how have the generations of mankind acted with reſpect to the command God enjoined them to keep? have they obſerved it ſo as to cultivate the earth, and rid it of thoſe briers and thorns, and wild beaſts and venomous creatures, ſo obnoxious to man? ſurely no; for, from the earlieſt ac⯑counts we have of mankind, they have, through the inſtigation of the devil, forſaken the commands and counſels of God, and have followed after repine and murder. None be⯑ing content with that which God in his pro⯑vidence had given them, and having forſaken him, he left them to follow the dictates of their own corrupted hearts and imaginations as a puniſhment; therefore, inſtead of clear⯑ing and cultivating the land, as they increaſed, they became enemies to one another, and, leaving the art of huſbandry, ſtrove to excel in the art of war; whereby wilderneſſes, &c. [52]increaſed, as the earth was depopulated of its inhabitants; for, if the inhabitants of the earth, that is, the children of men in general, had followed the dictates of the law of God written on their hearts, they would have been peaceable, have lived in harmony, and en⯑deavoured to promote the welfare of each other, and not, from the perverted notion of honour, have become one another's deſtroyers. This has always been the caſe, more or leſs in all ages, and is the melancholy proſpect in many places at this time, which is the reaſon ſo great a part of the earth is uncultivated.
Thus it is that the waſte and wilderneſs lands, that ſhould be fore the ſupport of the tempo⯑ral welfare of mankind, are ſimilar to the world of mankind with reſpect to their ſpiri⯑tual welfare. The ſoul of man being ſpiritual, requires continual ſupplies of food for its nou⯑riſhment and growth, and if it be not fed with that which is ſpiritual it will decay and die; that is, become carnal, ſenſual, de⯑viliſh. Now, though all mankind by nature are in a ſtate of condemnation, they are not delivered up to the power of Satan, but are left to their own will to chuſe life, by believ⯑ing in the promiſes of God, and laying hold [53]of Jeſus Chriſt by faith as their only hope for life and ſalvation, that they may be ſaved from the guilt of ſin, and its power, while in this life, and from the power of eternal death, through the ſacrifice and death of Jeſus Chriſt, the Lamb ſlain from the foundation of the world. Thus infinite goodneſs is counſelling mankind, by the wonders of his power and grace, to come and receive Chriſt as their Sa⯑viour, that they might live; on the other ſide Satan, with all his devices, is endeavouring to blind the minds of men, and to fill them with pride, and ſelf-will, and unbelief, that they may reject the counſel of God, and be⯑come his willing captives.—I am aware that by many I ſhall be counted a legaliſt, and a propagator of erroneous doctrine; I acknow⯑ledge the Scriptures for my guide and rule, and therefore can call no man maſter in things that differ. I will only cite one paſſage of our bleſſed Lord in his diſcourſe with the unbe⯑lieving Jews, John c. v. ver. 34. ‘But theſe things I ſay that you might be ſaved.’— According as men are prevailed on to receive good or bad counſel, ſo they act. There are a few, and but a few in compariſon, who are made willing, and do believe the report [54]which God has given in the Scriptures con⯑cerning his Son Jeſus Chriſt; thoſe are by grace enabled to behold their miſerable and helpleſs ſtate by nature, therefore, from a ſenſe of their own ignorance they go to God through Chriſt for wiſdom; from a ſenſe of their weak⯑neſs they go to the ſtrong for ſtrength, that they may, through Chriſt's ſtrengthening them, be enabled to overcome Satan, their grand enemy, who ſo oppoſes them in their way through this life; and, from a ſenſe of their own inſufficiency in every point, they give up themſelves entirely to Chriſt, and take him as their all in all, and ever find their ſtrength renewed, in proportion as they are enabled to feed their ſouls by meditation on the glory of the wiſdom and power and grace of God, that ſhines forth on ſinful, but penitent, re⯑turning ſinners, from Chriſt the Sun of Righte⯑ouſneſs. Theſe few are repreſented by the little ſpots of the earth that are properly cultivated: on the other hand there are vaſt multitudes who are willing captives to Satan, having re⯑jected the counſel of God againſt themſelves, and turned from thoſe ſublime objects of won⯑der and aſtoniſhment that every where pre⯑ſent themſelves to the ſinful and rebellious [55]children of men, as proper food for the mind or ſoul to feed on, by contemplating on the Majeſty of the Infinite JEHOVAH, the glory of whoſe Divine perfections is ſo manifeſtly diſplayed in all his works, in nature, providence, and grace. In the beginning when God creat⯑ed the heavens and the earth, and man from the duſt of the earth, and had breathed into him the breath of life, and he became a liv⯑ing ſoul, the Scriptures inform us, (and the information is conſonant with reaſon) that ‘in the beginning was the word, and the word was with God, and the word was God; and without him was not any thing made that was made,’ John i. 1—3. and ſome following verſes: and in Coloſſians i. 16. it is ſaid ‘For by him, that is, the Son of God, were all things created that are in heaven and that are in earth, viſible and inviſible; whether they be thrones, or dominions, or principalities or powers, all things were created by him and for him.’—Now as all things are created by him, and for him, does it not appear, that as the Eter⯑nal JEHOVAH in the everlaſting covenant, ac⯑cording to the counſel of his own will, decreed to create man, and from him and his poſterity to raiſe a church, and unite that church to himſelf, by making the ſecond perſon in the undivided [56]Trinity to be the head of it, to redeem it from the miſerable ſtate into which it had been permitted to fall through the deceit⯑fulneſs of Satan? I ſay, does it not appear, as all things were made by him, and for him, that he would make his church one with him⯑ſelf, and that he made all things, whether in the heavens above, or in the earth beneath, for the benefit and ſupport of the ſouls and bodies of the world of mankind out of whom that church was to be formed? I think that reaſon will acknowledge this; and that there⯑fore the infinite love of God to mankind was richly diſplayed beyond the conceptions of mortals, in that, before man was created, there was ſuch proviſion made for his temporal and eternal welfare. After man had fallen by tranſgreſſion into ſin and miſery, and a pro⯑miſe made of pardon and reconciliation to God in the ſeed of the woman to Adam, and in him and to all his race, that ſhould put their truſt in this promiſed Saviour, he and his wife, being the firſt tranſgreſſors, were made the firſt recipients of this grace, by be⯑lieving the promiſe; they ſaw Chriſt's day and rejoiced; on this promiſe they lived, and found ſupport againſt the aſſaults of Satan. As their family increaſed, and were capable to under⯑ſtand, [57]there is no doubt but they taught their children to know that they were in a loſt un⯑done ſtate by nature, and the manner how they became ſo; that it was on account of their ſin that they had rendered themſelves ob⯑noxious to the wrath of the holy and righte⯑ous God of heaven and earth. But that God had provided and promiſed a Saviour; that whoſoever of them put their truſt in God, through this promiſed Saviour, and oppoſed all the aſſaults of the devil, in his various attacks, by faith looking continually to him for aid, ſhould come off conquerors; but thoſe that forgot God and their Saviour would, through the deceitfulneſs of Satan, (that ſame devil that deceived them, and cauſed them to believe his lies, and to ſin againſt God) be led cap⯑tives at his will, and ſo become enemies to God by wicked works; and thereby bring in⯑finite miſeries into this world, and make them⯑ſelves eternally miſerable in the world to come. And that there was no way to become happy in this world or the next, but by obey⯑ing the Almighty, and looking continually up to him for ſtrength, that they might be able to reſiſt the devil in his various and continued aſſaults. And then, no doubt, that they might [58]impreſs their minds with a due ſenſe of the Majeſty of the Moſt High God, whoſe crea⯑tures they were, and whoſe love and obe⯑dience he demanded, they ſhewed unto them the glory of his power, and goodneſs in, as it appears, the works of Creation and Providence. Theſe truths were handed down from gene⯑ration to generation by tradition, by the few that walked in the fear of God, until it pleaſed God to reveal his will to his choſen people by Moſes and the prophets. The Scriptures declare Chriſt to be God, and likewiſe that the heavens declare his righteouſneſs. Chriſt is emphatically called in theſe the Sun of Righte⯑ouſneſs; and in Pſalm lxxxix. v. 36. where the Pſalmiſt is ſpeaking of Chriſt as the ſeed of David, ‘that he ſhould endure for ever, and his throne as the ſun before God;’ and the prophet Jeremiah, c. xxxi. v. 35. ſays, when ſpeaking of Chriſt, ‘Thus ſaith the Lord, which giveth the ſun for a light by day, and the ordinances of the moon and of the ſtars for light by night;’ and many other Scrip⯑tures ſhew that the natural ſun is an em⯑blem of Chriſt, that the moon is an emblem of the moral law, the Chriſtian's rule of life; and that the fixed ſtars are emblems of the [59]ſaints in glory, who, whilſt here on earth, ſhone as lights in a holy life and converſation. Thoſe, when in the world, were careful for food for the ſoul, the inward man, not altogether care⯑ful for the clay tenements in which they dwelt, and therefore anſwered the end of their creation; but thoſe who neglected to feed their ſouls on the rich proviſion which, in ſuch abundance, was ſpread before them in the books of Nature, Providence, and Revelation, became as it were twice dead, being dead by nature, that is, being in a ſtate of condemna⯑tion by the law, and being in a ſtate of pro⯑bation, refuſing life, and in the error of their way, rejecting the counſel of God, and wil⯑lingly following the counſel of Satan, they confirmed the ſentence by aggravated crimes, ſome more than others, becauſe they ſinned againſt more light; therefore it is that our Lord ſaid to thoſe that ſaw his mighty works, and either maliciouſly or careleſsly rejected him and his goſpel, ‘That it would be more tolerable for Sodom and Gomorrah in the day of judgment than for ſuch,’ &c.
Now, ſeeing that there is ſuch abundance of food for the ſouls of men to feaſt on, how in⯑excuſable [60]will all ſuch be, who refuſe thoſe dainties, and turn aſide to the ſenſual delights of the fleſhly mind, whereby the ſoul, being ſtarved to death for want of ſuſtenance, and being dead as to ſpirituals, becomes not only ſenſual, but deviliſh, therefore many degrees below the loweſt of the brute creation; as to the exact proportion, how much lower man by ſin is ſunk below the brute, I will not ſay; it ſeems as difficult to explain, as it is for men to find the diſtance of the fixed ſtars from the earth. But as no deſcription of mankind, as to natural abilities and gifts, whether mental or external, are forbidden to take of the rich bounties which infinite goodneſs has ſet before them, and that all are invited to partake there⯑of in the ſtrongeſt manner, as manifeſtly ap⯑pears to every rational mind that has the veil of darkneſs removed from off it: ſo no de⯑ſcription of mankind, as to gifts, &c. are ex⯑empt from the temptations and ſnares of the world, the fleſh, and the devil; therefore it is that, for the greater part of thoſe who are partakers of the greateſt temporal bleſſings and mental gifts, they, being off their guard, fall under the temptations that beſet them; then [61]pride, which rules all the corrupt paſſions, blinds the minds, and hurries the will to pur⯑ſue whatever evil Satan preſents; for ſo it is written, ‘Not many wiſe men after the fleſh, not many mighty, not many noble, are call⯑ed;’ that is, as I conceive, who anſwer and are obedient to the call, they being ſo im⯑merſed in the ſinful cares and pleaſures of time and ſenſe, that, ‘having ears they hear not, and eyes they ſee not,’ and therefore obey not the voice that from every quarter calls them to life and immortality; and this is that which cauſed the Pſalmiſt to ſay, ‘They ſet their mouth againſt the heavens, and their tongue walketh through the earth,’ &c. that is, bid God defiance, and will not hearken to his voice; and, as a juſt reward of their ſin, it is further ſaid, ‘thou didſt ſet them in ſlippery places,’—all degrees of mankind are ſur⯑rounded with ſnares and temptations, and, for want of watchfulneſs, are made captives to ſin and Satan; but moſt frequently where the greateſt bleſſings of a temporal nature are gi⯑ven, ſuch is the deceitfulneſs of ſin in the hearts of men, that, inſtead of their having a due effect in drawing their hearts to God in gratitude and love, the order of Nature is in⯑verted, [62]and man becomes an enemy to him. How many inſtances have we recorded of men, almoſt in every age, of the moſt exalted parts, as to natural endowments, who have diſco⯑vered in their general conduct the baſeſt of principles; ſome who have been great orators, and have been intruſted in the moſt exalted ſtations, who have proved in the end to be the greateſt enemies to the public welfare, and from the baſeſt motives publicly oppoſ⯑ing both falſehood and truth? In oppoſing falſehood they have ſucceeded much: accord⯑ing to the old adage ‘ſet a thief to catch a thief,’ they knew how others ſhould act, and were capable of diſcovering wherein they had acted wrong; and therefore, in order to prove them guilty of miſmanagement, or ſome criminal offence, that they might turn them out of office, and themſelves get in, no mat⯑ter how they turned them out, if their necks were broken by the fall, ſo that their own ends were anſwered. In order to accompliſh this deſign, they made uſe of all the powers of eloquence in ſupport of truth and juſtice, that a ſtranger, when hearing them, would really think they were friends to what they profeſs; and their arguments were of ſuch [63]force that they frequently brought over others to their opinions; from which they ſo won upon the minds of the unwary, that, having acted as they thought with ſincerity, they put confidence in them, and conſented to their be⯑ing put into office; but ere long they were diſcovered not worthy to fill ſuch ſtations, were turned out again, and their places filled with worthy characters, who had the public welfare at heart, and acted according to truth and juſtice as far as their power and abilities enabled them. Notwithſtanding their adher⯑ence to true patriotiſm, they too met with as much oppoſition from their oppoſers, who, though men of great abilities, were not aſham⯑ed to oppoſe truth any more than falſehood. Thus have they acted in public life, and in private have lived in all manner of debauchery, ſeducing the unwary, eſpecially youth; and thus it has been in different ages. If there be any ſuch in the preſent age, may the Almighty convince them of their ſhameful error, and deliver them from theſe ſtronger than iron bands wherewith they are bound, and cauſe them to loathe the ſordid traſh on which they have hitherto been feeding, and to delight in ſolid and ſubſtantial food, ſuch as is contained [64]in the books of creation, providence, and re⯑velation! the holy meditation in which is the only nouriſhment the ſouls of men can re⯑ceive.
I think Dr. Young, in his Night Thoughts, page 103, deſcribes ſuch characters as thoſe before mentioned in the moſt beautiful manner:
From a conſideration of theſe lamentable realities it becomes every human being to pauſe, and conſider how it is with himſelf; whether he was ever fed with real food, ſuch as nouriſhes the ſoul to eternal life; and thoſe who have fed, and often have had ſweet re⯑paſt, find that they ſtand in need of conti⯑nual ſupplies; for as the body grows weak and [65]faint, for want of continued nouriſhment, ſo does the ſoul likewiſe. Meditation on the per⯑fections of God, prayer and praiſes to God for his goodneſs, are the duties of the children of men; and in theſe duties they are always aſ⯑ſiſted: though it may be ſometimes not ſen⯑ſibly, ſtill they improve while in the way of duty. From the neglect of being found in ſuch practices, the Pſalmiſt in ſuch pa⯑thetic language, exclaimed, ‘O that men would praiſe the Lord for his goodneſs, an for his wonderful works to the children of men.’—
How often do we find in the Scriptures that the heavens, the earth, and the ſeas, the ſun, the moon, and the ſtars, are called upon to celebrate the praiſes of the infinite, incom⯑prehenſible Jehovah, in the perſon of Jeſus Chriſt, particularly in Pſalm cxlviii. In what manner is it to be underſtood that inanimate creatures are to praiſe the Lord? I conceive thus; That it is a call to mankind to liſten carefully to the ſilent, but powerful and ſweet praiſes they are continually declaring of God. The ſongs of praiſe which they ſing, though ſilent to the ſenſual ear, are loud and melo⯑dious to the ear of the ſoul when truly awaken⯑ed; [66]they are ſongs expreſſive of the infinite love of God to the returning children of the rebellious race of man. They ſing many ſongs of praiſe to the Lord; they ſing of mercy and of judgments; they ſing of the Lord's waiting to be gracious; of his patience, of his long⯑ſuffering, and forbearance; in a word, they ſing of all the perfections of the ever-bleſſed God in Trinity.
I would again obſerve, that as the earth is fixed as to annual motion, the changing ſea⯑ſons of the year proceed from the ſun's an⯑nual revolution round the earth, and the earth's diurnal motion is the cauſe of day and night. The laws that govern the motions of the ſun and the earth are not to be found in any of the courts of men, but remain with God; and they move according to his will, and not by any innate power of their own; ſo likewiſe man, in his fallen ſtate, is no more able to move towards God than the earth has power of itſelf to move from the foundation on which it is fixed, which reaſonably appears to be the centre of gravity, and what in the Scriptures is ſaid to be nothing on which the earth hangeth. Therefore man is taught in the Scriptures to know, that by nature he is in a loſt and miſer⯑able [67]ſtate, and liable to eternal death and mi⯑ſery; and that it is in God alone, through Chriſt his Saviour, that he can be raiſed from his low and miſerable ſtate; for it is God that worketh in man both to will and to do, and that of his own good pleaſure—and woe be to thoſe who are left to their own will, who do not believe in Chriſt, nor flee to him for re⯑fuge; for, as it has been obſerved by ſome good men, if our firſt parents, when in innocence, were foiled by Satan, how can any of their race expect to ſtand againſt him in their own ſtrength, who have none, having loſt all by ſin?
Thus have I endeavoured to ſhew the real benefit that will ariſe from a proper ſtudy of the heavenly bodies; and I hope theſe few hints will not prove in vain. As the heavens are a large field for ſpeculation, ſo, if they are ſtudied in conſort with the Scriptures, they will be a ſource of conſolation alſo.
I ſhall now endeavour to prove, that the book of Providence declares the ſame truths as the Scrip⯑tures do, with reſpect to the Divinity of Chriſt; that it witneſſeth to the truth of the Scriptures in the ſtrongeſt manner that can be expreſſed. As all men, (except thoſe darling mortals that [68]deny the being of God) acknowledge that God rules and governs the world, both in mercy and judgment. Now, as the Scriptures declare Chriſt to be God, that he created all things, and that without him was not any thing made that was made, they alſo declare that the promiſes and threatenings therein contained are the promiſes and threatenings of God in Trinity, and that to Chriſt, as God, all power was given by the Father. The Scriptures be⯑ing ſo clear and full to prove the doctrine of the Trinity, Satan has ſo far prevailed as to blind the minds of thouſands by his wiles, who therefore deny them to be the word of God, as revealed to his ſervants the prophets, &c. Now as God declared his threatenings to men on account of their diſobedience, and they paid no regard to them, and judgment took place both as to time and manner in the deluge of the whole world, when the whole race of man, except Noah and his family, were deſtroyed in theſe reſpects, the Scriptures were exactly fulfilled; for it is written, that man's days ſhall be an hundred and twenty years; and ſo as to manner. The flood came and ſwept them all away; but before this threatened vengeance took place, the long⯑ſuffering [69]of God appeared inaſmuch as repent⯑ance towards God, and faith in the Lord Jeſus Chriſt, was preached unto them while Noah was preparing the ark, 1 Peter c. iii. v. 19, 20. and c. iv. v. 6. Is not the next fulfilment of this threatening a full proof that the Scriptures are the word of God; the ſe⯑cond perſon in the ever-bleſſed Trinity? Again, as to the promiſes made to Abraham and to his ſeed: the exact time of his offspring being in Egypt, and their deliverance; their travels in the wilderneſs; the promiſes and threaten⯑ings by the mouth of Moſes; their exact ful⯑filment in the deſtruction of Jeruſalem, and their captivity; their return from captivity, ac⯑cording to the word of God; alſo as to the judgments denounced againſt Babylon, and the enemies of the church, and their fulfilment; the promiſes and propheſies of Chriſt the Meſ⯑ſiah, and their fulfilment, and likewiſe the fulfilment of the prophecies of the Old Teſ⯑tament, which have taken place, reſpecting the church and her enemies in goſpel times; all theſe are undeniable proofs that the Scrip⯑tures are the word of God, and that Jeſus Chriſt is the God of Providence. And the numerous appearance of Chriſt as the God of [70]Providence to his church and people in every country where his name was profeſſed and relied on, eſpecially in Great Britain, is manifeſt to any perſon who conſults his hiſ⯑tory. There are many, it may be many thouſands, who will not believe the truth of the Scriptures with reſpect to the univerſal de⯑luge of the earth; whereas there is the ſtrongeſt evidence of its authenticity to be found in moſt parts of the world, eſpecially in thoſe places where the ſoil is of a ſandy gravelly nature, and near rivers, where the rapidity of the waters were ſo great, that as they ſubſided they made channels, by carrying the earth before or with them, thereby cauſing eddies, which raiſed thoſe little hills that in many places remain nearly the ſame as they are near Woolwich, where, in digging for ſand, there are different ſtrata before they reach it, one of which is mud and ſhells; theſe ſtrata appear to the cleareſt view to be the ſediment of the waters that were thus agitated when the fountains of the great deep were broken up, and which cauſed great quantities of ſhell-fiſh, the waters at the bottom of the ſea being diſ⯑turbed, to be thrown upon land:—and I have been told that ſhells are to be found on the [71]Blue Mountains at Jamaica. Thus this aw⯑ful judgment has left a faithful teſtimony to the world of the truth of God's word, and that it was inflicted on thoſe who ſinned againſt the mercy of God in Chriſt, the God of the world, by whoſe word this judgment was de⯑nounced.
Similar to this awful judgment denounced in the Old Teſtament, and awfully fulfilled by the God of Providence, is that mentioned in the New by our bleſſed Lord, where he pre⯑dicts the deſtruction of Jeruſalem, and the diſ⯑perſion of the Jews, for their rejection of the Son of God, the true Meſſiah, of whom the Scriptures of the Old Teſtament teſtified.— Did not the judgment take place? Was not Jeruſalem deſtroyed? Were not the Jews diſperſed? Are they not to this day a ſcat⯑tered people throughout the habitable parts of the earth more or leſs? And are they not, like the foſſil ſhells, in a kind of ſtrata, diſtinct from all the reſt of mankind, and will remain ſo until the accompliſhment of the prophecies con⯑tained in the Scriptures concerning them? Now, from the nature of things, which carry their own evidence with them, to prove their reali⯑ties, the truths concerning them are eſtabliſh⯑ed, [72]and will remain ſo, notwithſtanding there may be men, blinded by the cunning crafti⯑neſs of Satan, who will deny the truth, not⯑withſtanding it is ſupported with ſuch ſtrong evidence; for, what ſtronger proof can be re⯑quired than that the Scriptures are of Divine origin; that they were revealed to mankind by the Spirit of God; that the Godhead is a Trinity in Unity; and that all power, both in heaven, earth, and hell, is committed unto the ſecond perſon in the ever-bleſſed Trinity, who condeſcended to take upon him our na⯑ture, and thereby became God and man in one perſon? And this one perſon, Jeſus Chriſt, the Son of God, is the God of Providence, and governs the world, and declares his mind and will in his holy word, and brings all things to paſs in his providence which he has de⯑clared to do in his word. All which will con⯑found the daring wretch who dares deny his eternal powers and Godhead, and the truth of his holy word, which he hath condeſcend⯑ed to lay before mankind, in ſuch a clear point of view, that all his works in nature, providence, and grace, point directly to him. —But though there were multitudes of unbe⯑lievers who heard the threatenings denounced [73]by the Almighty from the mouth of his ſer⯑vants, their unbelief did not prevent the judg⯑ment from being executed; ſo neither will the unbelief of men now, who reject the counſel of God againſt themſelves, that counſel which is contained in the book of Nature, Providence, and Revelation—prevent the due execution of all threatenings denounced in God's moſt holy word againſt all impenitent ſinners.
It is ſaid that the foſſil ſhells that are found buried a great depth in the earth make an ex⯑cellent manure, eſpecially in cold clayed lands: —from which I would obſerve, that a due conſideration of theſe two remaining marks of God's diſpleaſure againſt thoſe deſpiſers of Chriſt and his goſpel, will prove an excellent ma⯑nure to cold and clayey minds, and will con⯑duce much to ſtrengthen the belief of the Di⯑vine origin of the Scriptures.—Can a perſon behold theſe ſhells as they lie in the ſtrata be⯑fore they are removed from the place, and conſider them, without being led to the cauſe of their coming there? When we read the awful account of the flood, and its cauſe, does not the ſight of theſe ſhells confirm the report the Scriptures give?—Again, when we read in the Scriptures that the children of Iſrael for [74]their ſins againſt the God of their fathers, in rejecting him, were threatened to be rejected alſo, and ſcattered over the whole earth, and that the Gentiles ſhould embrace the Saviour whom they refuſed, and all the ages before the events ſpoken of took place—can we then behold the Jews, in their preſent circumſtance, as diſtinct from the reſt of mankind through⯑out the earth, although they dwell in the midſt of cities or people, yet without a government of their own, and not be convinced of the truth of the Scriptures in this peculiar mark of God's dealing in his providence with his people? How does a due conſideration of theſe things confirm and ſtrengthen the faith of the real Chriſtian in the truths they con⯑tain?
Thus I have, according to my weak abili⯑ties, endeavoured to evince the harmony that ſubſiſts between theſe three books, which God, in his infinite goodneſs, has beſtowed upon mankind, in order that they, by duly reading in, and contemplating on, the one great ſub⯑ject contained in all of them, may be taught and prevailed on to turn unto Him from whom, by tranſgreſſion, they have revolted. The ſtyle that theſe books are written in dif⯑fers [75]from all others; for though it be the moſt grand and lofty, yet at the ſame time is the moſt plain and eaſy to be underſtood by the meek and humble; yea, even wayfaring men, though fools, may read and underſtand abundantly the Author's meaning in thoſe myſterious things, to which many parts relate, whereby they be⯑come truly wiſe, and enjoy much ſolid peace and comfort in the hope of their being admit⯑ed into the preſence of that God who wrought ſuch wonders for them—while men of the greateſt natural parts and learning, who live as without God in the world, ſeeking their own glory and not his, amuſing themſelves with the ſurface, and not caring to dive into the true meaning, remain often ſtrangers to the Divine truths recorded in theſe ſacred volumes.