A DISCOVERY OF THEISME.  
TOGETHER, With such Philosophical and Mathematical Observations, as are Consonant thereunto: Delivered in a more refined Manner then hitherto Written, against Atheism, and Profaneness.  
— Deum namque ire per omnes  
Terrarum tractusque maris caelumque profundum.  Virgil. 
By a Person of Quality.  
London, Printed for Charles Broome, at the Gun, at the West-end of St. Paul's. 1698.   

THE THEIST, TO THE READER.  
WHosoever shall peruse the Ensuing Treatise, will, I doubt not, to his Satisfaction, perceive that there is delivered in a more Excellent and refined manner such Tenants as are genuinely appropriated to the sublime Devotion of the Soul by the definition of Theisme; and this performed in divers undeniable Instances and Proofs, that have not been the Subject of any precedent Pen. For though it be granted that divers have Written on the Subject of Theisme, yet the Method they have used in Publishing the Substance, in their Opinions, of that Persuasion, has been rather in the Nature of a Common-place, in every of their Writings, then duly Exhibiting the manifest perspicuity of that Doctrine as it is evident to the best Eye of Humane Understanding.  
And thus they would seem to apprehend that the Theist does rather supersically Ruminate on the Notion and Being of a God, (though visibly conveyed to the Intellect by the sublime Conduct of Providence together with the many wonderful Existencies and Being's of things apparently discerned in the Compass of the Universe,) then pertinently adore the Deity in all those considerations: As if miraculous Objects did not necessitate the Reverence and Devotion of the Humane Soul, unless there be an Inadvertency and Negligence by not Emphatically regarding the Conviction displayed by the Almighty to every reasonable Comprehension.  
He must be endued with a very Insipid Sense, that beholds a miraculous Structure without acknowledging an extraordinary Operator: And much more of a dim discernment, if by the Fabric of the Universe he did not conclude its Contexture devinely Admirable: All which is so generally granted, that it has the validity of a proverbial Truth, on all sides, rather than the least Admittance of Dispute or Quere: But with this difference, that whereas others deduce, on the same account, their belief from words, which they consider as Dictates from above, the Theist derives his from the Works of the Omnipotent; so that there cannot be any Essential misunderstanding, in that Particular, betwixt him, and any of his Opposers.  
If some Professions of Faith undertake to define the Essence of the Deity more positively than is Consistent with his Creed: (As they endeavour by Sophisticate Terms or Words of Art to exert the Infinite Proprieties and Being of the Omnipotent, which cannot be applicable to the Humane Understanding as it is conversant with Objects of Sense, or things of a Corporeal Nature.)  
Notwithstanding the Theist does not deny, but in the Soul of Man there may be, in some respects, a very sublime Idea of an unlimited Capacity or extent, as from the most spiritual part of Thought it has a momentary Progression: And this is experimentally certain whensoever the Imagination shall by an Instant Thought conceive a Geometrical Lime extended farther than all quantative Limitation in any kind: Much like that of Euclid, where he defines an Infinite line Incommensurably reaching beyond all figurative Height, or Length; of which more at large in that part of this Treatise that relates to the Orbs above.  
Wherefore, if the Doctors of the Schools mean no other, by the Definition of the Deity, however worded by them, than the most supereminent Attributes of an Infinite Being, in all Capacities, there is no occasion for controverting that Point betwixt the Theist and them. Nor ought they to forget, where it is Written, that God delivered himself to Moses by no other Epithet than I am, what I am; which does not only pose, but check Mortality that would undertake to explicate the Divine Essence, beyond what is possible, to be comprehended by Mankind: Which the precedent expression of I am, what I am, so stupendously transcending the utmost reach of Humane Sense, does undeniably assure us. But of this sublime Notion, more fully in the subsequent Treatise.  
Next to the Being of a Deity, there ought to be a reverend acknowledgement of the miraculous Import and Munificence in the Conduct of Divine Providence, which in the Judgement of the Theist, is conspicuously discernible in the Whole, and every Part of the Universe; and so very apparent, that it does by its constant Visibility avert the considerate Man from having his Understanding diversely perplexed, or enveloped by the obscurity of Traditional or Related Miracles, of which he can have no sensible prospect: As may be compendiously perceived by perusing this Book; where not only the actual Wonders of Providence are treated more applicably Intelligible, then has as yet been observed in the Writtings of others. But also some things of high concern, or not before discovered, no less manifestly proved by Mathematical certainty: Yet so performed, that it is made sensibly demonstrative to any Reader who is not experienced in that Science. Some there are that Ignorantly enough undertake to accuse Theisme, as if it oppossed all Revealled Worship: Notwithstanding that the External Convictions of Providence are inseparable from his Belief; but this Reflection, as the Theist apprehends, does proceed from such who contend more for the Credit of the Intricacy of their Doctrines, or Metaphysical Distinctions, than the open Motives of Faith, that aught to Illuminate their Conceptsons: From whence it is very Remarkable, that Men  by Imaginary Notions, or accustomed to a careless and slothful Regard of the manifest Convictions expossed by the Almighty in the Wonders of his Works, do live, as if they diseerned not, or were surfeited with the continual Blessings that Providence, the great Lieutenant of the Deity, bestows, as Comforts to their Souls and Bodies, by Day and Night upon them.  
Others there are, though agreeing with the Theist in their Acknowledging and Worshipping of a sole Deity: Yet are severely Imbittered against him, because he does not tack to his Belief such a Catalogue of Articles of Faith, as each of them profess annexed to their Creed.  
In Answer to which, the Theist desires them to Consider, that they are so far from accommodating, betwixt themselves their different Manner of Worships, together with divers essential Particulars by which they depart farther from one another then they can pretend to do from the Doctrine of Theisme: As is clearly preceptible in the Jew, Mehometan, and other perverse Beliefs: Yet all of them Concentre with the Theist in the Adoration of one sole God: Which enough does manifest that the Belief of one God is the most demonstrative Article of their several Persuasions: As also that their Dissentments, Enmities, and violent Oppositions, in Reference to the uncertainties of other of their Tenants, even to the Subvertimg of Civil Repose, and Government, may be Recorded amongst the highest Calamities of Mankind.  
But on these sad Accounts, so notoriously known, the Theist is more modest then to Insert his Recriminations.  
And thus in Brief, are here presented, by way of Preface, such Sentiments of the Theist as preparatively Conduce to the facilitating of the Readers Apprehension of the ensuing Work: Which is chief designed against the absurd Impieties of Atheism, with a due Reflection on such that disregard, in Soul, the Miracles of the Almighty as so many Innumerable Blessings, throughout the Universe conveyed, for the benefit of Mankind.  
To Conclude, the Reader is desired to take Notice, that there is nothing Intended, in this Treatise, whereby to Lessen in any kind, the Excellencies of Christian Religion, but rather an Acknowledgement of its Divine Perfections, as may be evidently perceived in the Close of the ensuing Book.   

A DISCOVERY Of the most Refined NOTIONS and PRINCIPLES Of the THEIST. As they Essentially Relate to that PERSUASION.  
THE Religion of the Theist, as the Word may be derived from Greek, Consists in the sole belief of one God, with all other Attributes of miraculous Being, Providence, and Conduct, that can be assigned to Omnipotency. In which general Article of Divine Belief, the Theist fully concenters with the most Universal Religions of the World: But in the motives to Divine Worship, he considerably differs from many of them, which may be thus explained: The Theist derives his Adoration of a Deity, from the Being and miraculous Order of the Universe in the Existency of the World above, and below, with whatsoever is contained therein, which summed completes the Proposition of God demonstrated by the wonders of his Works, which he believes aught undeniably to oblige them Holy reverence of the Soul as the most visible convictions of his Creed: Or no other than so many Divine Proposals in the miraculous operations and consistency of the World sensibly apprehended by the admirable conduct of the Almighty. If he beholds the miraculous Revolution above, together with the rising and setting of the Sun to day, he thinks it no less stupendious if he perceives his Glorious Ascent to morrow: And thus he fits his belief to the Volume of Divine Faith comprehended in the World's universal Continuance and Being, as so many Evidences of the Deity conveyed by Incomprehensible Causes and Effects. In which submission of the Soul, he cannot but separate his Holy contemplation and reverence from other Credentials of Worship that are written, or disperssed by the Hand of Man, as he that has an open assurance, need not unclose a Book to search for more; because a writing however credibly asserting the Truth of Miracles past, which celebrate particular Worships, cannot as he Judgeth, be so present with his Understanding, or his Immediate Conviction, as what is perpetual to his Apprehension, in the miraculous Constitution, Preservation, and Providential management of the Universal World, with the innumerable Objects of Admiration contained in it, that does, as it were, disclose to the Eye the bosom of Omnipotence; in which the devout preception of Man may discern dateless Miracles no less Ancient in Being then the total World; because always evident in it. Whereas contrarily, in the Judgement of the Theist, other Religious Persuasions want not only the like continual manifest Convictions; but according to the known Date of their Records, must acknowledge that there was, for aught they can demonstratively allege to the contrary, innumerable Years that preceded the Revelations they assert: From whence may be concluded that there was unaccountable Revolutions of Time when they neither had Being or Belief. And therefore no Objection, against the Theist, if he rejects Tenants that include a Modern Date; or not so Infinitely uncomputable by Time, as his own: It being impossible to evidence any Conviction of the Soul more Ancient than the World, and the Miracles it contains. Not but the Divine Power could have ordained, if suitable to his Decree, one or more subsequent Worlds as amply wonderful as this we behold; there being no limitation to the Omnipotent, if pleased to bestow any miraculous Method in order to our Sense and Conviction: But then this must have been perpetually evident from the time it had Beginning, as clearly as is discernible any other Object of Divine Admiration and Reverence within the compass of the Universe. On which considerations, the Theist conceives himself obliged to disent from divers miraculous Tenants delivered by the Pens of men, because not genuinely discernible in the vast Volume of the World, without any intermission of Wonders, and Providence consonant to their Divine conveyance. It being a Solecism, in his opinion, that men should recede from the day light of Faith, to search for Invisible Conviction. And consequently Infers, that since there are no apparent Miracles, but what are contained in the Universe of Heaven and Earth, he ought to prove from thence the devotion of his Faith. On which account he amply receives the assurance of Divine demonstration by the Eye of his Intellect: Leaving other Creeds to argue, from transcriptions of spiritual Revelations, their Systems of belief; or from whence they severally Infer, as they rationally gather, that the Holy Precepts, of one or other, are to be embraced by them. Whereas, the greatest part of religious Persuasion are rather the Effects of Custom and Education, then visible Conviction of any faculty of the Humane Soul.  
Insomuch, that the Theist affirms, that a Man born blind, may be as Intelligibly persuaded of the Doctrine of Theisme, together with the devotion annexed to it, as if he had a plenary sight and prospect of all the Wonders within the Compass of the Universe. It not being to be doubted that such a person, though without Eyes to discern, might by his Reason, or Sense of Feeling, not only conclude that he lives, but that he is also sustained by a providential Goodness and Power, as certainly as he feels within, or without out him; the Effects of Heat or Cold, as also nourished by Food, neither of which could be produced or caused by himself; And therefore must concede that he Subsists by the dispensation of an Existence more excellent than his own; and consequently obliged to give thanks devoutly on his knees for the Blessings he receives, though without Eyes to behold the particulars of Heaven and Earth, from whence they proceed.  
On the contrary, should this unseeing Man be required to adhere to any religious Proposal, that presented no other contexture to his Sense, than a story told of suppernatural Deeds and Revelation, which concentered with no Rational Proprietic of his Being and Nature: He would doubtless Annex his belief to the Doctrine of Theisme, with whatsoever, by undeniable consequence from it, might complete his Devotion. These discussions, as being but previously Inserted in order to farther expand the Fonds on which the Theist erects his Tenants; It will be necessary to consider these three Particulars.  

The First, As to the Being of the Universe. The Second, Tending to the Cause and Manner of its Productiony, as also its wonderful Conduct, Order, and Preservation, with some Opinions of the Learned The Third, Including the Religion of the Theist, and the manner of Holy Adoration redounding from thence.  

As to the First Particular.  
THE Theist does not concern his Imagination with the trite contests that both amuse and weary men's understandings, by their Impossible determinations, as they are Debated in Schools; where some undertake to determine that, by the Efficacy of the Divine Will, the World had an original Creation from nothing: Or as others Assert, from matter that had a precedent Existency, and afterwards disposed by Omnipotency into the Figure we now behold. Neither of which opinions the Theist allows to be his: It being more perspicuous, in his Judgement, to believe that the Universe, with all it contains, is admirable, then to define by what Method, or Means its wonderful Structure was produced. But however it came to pass, 'twas certainly accomplished, without pains, by whatsoever was the manner of the operation, because in every thing it comprehends there is an easiness of Order and Being; otherwise there could be no one Individual, of any kind, but might be destructive to another, and the Cause perish with the Effect, which would tend to a period of Providence.  
Fox though it be apparent that Bodies of Life, whether Animals, or Vegetables, are subject to alteration and Death as any of them corrupt in order to the Generation of others, yet nothing is absolutely destroyed, but rather varied as a continual supplement to more productions; so that the Cause remains entire, however it effects Alteration.  
Examples are obvious, in many Particulars, of which, these are ocularly Illustrious; the Sun, Moon and Stars, are influential Causes of innumerable Alterations of Bodies beneath 'em, yet have no change in themselves, as they Operate on other things. And thus it is very manifest that the vast Bulk of the Universe subsists by open providential Causes, and their Effects, which by a Series of humane Thought, ascend until the Imagination, to wonder leaves 'em, as being not within its Capacity to proceed higher: And therefore, according to the poetical, Allusion of Homer's Chain of Divine Providence, stupendiously Comits the Scals of its Causes, as fixed at the foot of Jupiter's Chair.  
If the total complexe of the Universe, does admirably convict us that it has an unconceivable Structure and Being, the Author of its Existency must impose on the Soul a more sublime Admiration, which by the Theist is readily devoted to Divine Omnipotency.  
There is no ordinary Understanding that may not Signally perceive the providential Results in Causes and Effects, of a deified Power; but not with the same possibility discern the Station or Essence of the wonderful Author.  
Notwithstanding, it is obviously apparent, that there are diversities of Elementary Operations and Subsistencies appertaining to the Earth, on which we tread, that, as to the Causes from whence they proceed, are as far remote from our Conceptions as any Influenced from the supremest Orb of Heaven: Which experience fully assures, it being not more obscure to our Intellects, why some parts of Earth should enclose divers Materials, Mines of Diamonds, Gold, Silver, Minerals, Streams, and watery Depths, when in others are found Quarries of Stone, and Impenetrable Rocks.  
Nor less clouded will be our Imagination, should we search on Mountains tops, and then discover the Head of a Spring, that by secret descending supplies perpetually the Current of a mighty River: Would not a Man think that it were as Impossible to think the Cause of this wondrous Scource, as by Reason to conceive why the Bosom of the Earth should nourish the different Materials already mentioned. Yet duly considered, the Uses for which they are ordained▪ the course Stone or Peeble differs not in Value from the purest Diamond, as being more frequent for usage, though not, in opinion, of the same price: So variously has Providence provided for our Ornaments and conveniencies of Life. Can the Universe be compaired with any Conception of the Humane Mind; it were possible to Imagine a World as prodigiously wonderful, in Whole and in Parts, as this we visibly behold; but that were to extend thought beyond what is actually Miraculous, and therefore no less Absurd than Impossible; because we could think of nothing but would have some material Resemblance, to what was observed before, within the Compass of the World we Inhabit: On which Ground it may be concluded that there can be no Miracle to Sense, either great or small, other then what is locally Encompassed by the Circumference of Heaven and Earth.  
Should a Man endeavour, by any Ecstasy of Thought, to contemplate the Being of Deity, his Imagination could extend no farther than the usual Course of providential Operations: And should he attempt to explain the Divine Essence, he could not separate his thought from Apprehending the Corporeal Shape and Likeness of some Object he had before observed. Wherefore, 'tis a presumption in words, if delivered by them, that God can be otherwise understood then by his admired Providence and Works.  
Nor is it possible to Attribute other Definition to Omnipotency; for though God may be understood to have the utmost Perfection of spiritual Existency, and what is more, demonstratively such by operations of a spiritual Nature, or equivalent to it, as shall be evidently proved in the next Particular of this Treatise: Notwithstanding, it seems Impossible to word the Definition of a Spirit, because nothing can be delivered by Speech but must be the Object of one, or more, of the Senses, and no Man will aver that he can either see or feel a Spirit: It being unconceivable that a Corporeal Eye or Sense whatsoever, should perceive any thing that has not bodily parts; otherwise than it may be exerted in some equivalent Capacity, as already expressed.  
But before the first Grand Particular, of this Treatise, receives a period: The Theist would be understood that where he mentions the miraculous Sructure and Continuance of the total Universe, he does not Annex a more Ineffable Wonder to the Whole than he does to every individual Part, whether of Animal or Vegetable Subsistency. A Miracle is as absolute in Epitome as in the utmost extent of Breadth, Depth, and Height: Insomuch, that every particular thing appertaining to Earth, above and below its Surface, are no less stupendious than the vastness of its Circumference and Bulk.  
If asked why the Earth is adorned with Flowers of a various Colour and Beauty, and but the Grass and Leaves of Trees greenly flourishing: The most intellegent Man can give no perfect reason, no more than if required to prove why any one Stone appears of a comelier Figure and Complexion than another. If farther demanded how Rivers and Seas are supplied with numberless Streams that are maintained and increased: He must profess his Ignorance, because unknown to him, both the manner of the Operation and Materials by which they were originally produced. If interrogated why Air is thinner than Earth or Water, or why Stars are brighter than Trees, or not observed to augment by growth like them, he must for the same Reason, answer as ignorantly as he did to any of the precedent Questions.  
To conclude, had it pleased Omnipotency to have bestowed rational Understanding to every Species of Being, and Life in the Regions of Air and Earth together, with whatsoever has a liquid Existence in the Streams and Oceans of the Universe: The Fish, Beast, and Plant, would no less admire the diversities of their Nature's Proprieties, and Shapes, than those of Man and Woman, or how all of them Subsist and Increase in their several kinds. Neither could Mankind less stupendiously wonder how any of those were produced, then by what means the first Man and Woman had a primitive Life: In which consideration, the humane Intellect is no less posed by the Miracle of its own Composure and Being, than it is by contemplating how the vast Sructure of the World, with its sum of Wonders, was completed as 'tis now beheld.  
Which prefectly demonstrates that there is neither magis, or minus, in the miraculous Act whereby was produced the total Universe, or any Individial thing that is contained by its Icommensurable Compass.  
From whence the Theist concludes that Omnipotency may be Emphatically defined by the Miracles of its Works, since by no other Definition, or Syllogism, which the Schools provide, it can be so visibly apprehended.  
And it were vain to Imagine that the Divine Power, too Infinite to be comprehended by any System of words, should be by that Method, no less convictive, to the Eye of Thought, than it is by ocular demonstration of Things manifestly Admirable: Wherefore Mankind ought to acknowledge, with the highest Reverence of the Soul, that the Essence of Omnipotency, Imcomprehensible by accents of Speech, may be equivalently explained in the superlative Wonders of the World, and the Works it contains. Which in sum, is the Doctrine of the Theist, as it relates to a Divine Power and Being,  
But as to the Sphere or Residence of the Almighty; which by the Tenants of some is Imagined to be above the Supremest of the Celestial Orbs, the Theist does not undertake to define; which were no less absurd than to attribute to an Infinite a circurnscribed Being.  
The Geometrician certainly proves, that nothing can be said to have place; other than what is contained by proportional Lines within the Compass of some Figure: Whereby he demonstrates, that whatsoever is alleged to proportion, must consequently be allowed Parts, as in the Dimention of Alineal superficies, in any kind, or solids, as the Cube, Globe, Cone, Parabola, or the like: The most excellent of which cannot comprehend the Figure of Deity, which if without Body, there is no possibility of its resemblance to any Corporeal Thing or Measure: Wherefore the denomination of Heaven, though Immensly supposed beyond the highest of Stars that shine to wonder above us, is too narrow a Station for the Prefence-Chamber of the Deity: Because the nominating of Place does imply the circumscription of material Parts; and no Man can be so Ignorant as to suppose that there is any such thing as a bodily Infinite, or that any local quantity may be Incomensurably acknowledged.  
Notwithstanding it must be granted that the opinion of Holy Persons, though not strictly to be proved, in appropriating to the sublimest height the mansion of Omnipotency, is allowable, because devout contemplation the farther it ascends upward has a more remote, or ineffable Excellency, as being exalted above Things of more familiar observance, though not less Admirable; as has been precedently observed, then consists in the speculation of any higher objects of thought that impresseth on the Understanding, Reverential acknowledgement of a Supreme Power that by its munificence supports the Fabric of the Universe, and all it contains: Wherefore, in Reverence to discernless or unknown Being, a place unknown, as the most suitable Epithet, may be termed the select Seat of the Almighty. The Nature of Men having more dread, however, unperceptible of what they conceive they ought stupendiously to believe then if it were present to their Understandings: Insomuch that could the humane Eye surpass its usual prospect of the Sun and Stars, and next make a visible discovery of a Heaven far more Glorious than any of the shining Sphere already discerned, the wonderful Objects might, in short time, be as regardlessly perceived as any of the sublime Illuminations observed before.  
So heedless is Man of things that require his perfect Admiration.  
But as to the denomination of Heaven, as a sublime some where, rather than place of the Blessed, as the Schools define, with the beautifical Vision of the Almighty, as also the perpetual Felicity of pious Immortality: 'Tis a passable Opinion in the Judgement of the Theist, and may not be Incongruously derived from experimental Observation; as by the Eye the Imagination ascends by comparing the different Magnitudes, Heights, and Splendours of the Moon, Sun, Planets, and Stars; by which gradual Contemplation, or as it were step, by step, is apprehended a more Divine and sublime Being of the Deity.  
The great Philosopher Aristotle, was not dissentaneous to this Notion, when he defined the Celestial appearances, so termed here instead of Bodies, for Reasons that will soon follow, by the Name of a fifth Essence, as an extraordinary refin'dness Incident to their Being and Natures, Invariable in their Grandeur and Figures without the least signification or tendency to Elementary Composition or Change, as so many particular Emblems of Eternity, by whose admired Illuminations the humane Soul might be guided to the transcendent acknowledgement of a more Illustrious and Divine Existence.  
But enough has been said relating to the first Branch of this Treatise, and the Being of a God.   

The Second Particular, tending to the Cause and Manner of the World's production: As also its wonderful Conduct, Order, and Preservation; with some Opinions of the Learned therein.  
IT has been evidently explained, by the precedent Discussions, that the Universe, withal its surrounds, is displayed as ocularly miraculous: And therefore incumbent on humane Sense to be a diligent Admirer of all its Objects. The neglect of which cannot be enough Reproved, since it proceeds from slothful Imprudence, or Inadvertency of Men, in being not more propensly diligent in devoting the Duty of their admiratirations as fully as the Wonders of Providence are obvious to their sight Insomuch, that a tale told of any extraordinary Fact, if but supposed miraculous, shall more assure their Imaginations, then what may be Admirably beheld in the open Face of the Universe, every minute of Life Or that familiar Convictions, because familiar, should be less regarded then stupendious Relations without ocular or sensible Assurance: Whereas the wonderful continuance of Objects, and such are those which are perspicuously numerous, and within the Compass of the World, aught to Induce our most constant, and solemn Admiration as so many testimonials of an Omnipotent Author. Not that the Theist would occasion, by Assertions of this Nature, such perplexities in the Soul as are observed in Men that would undertake to discover Causes and Effects far obscured by the Veil of Providence; or by what methods of Omnipotency the Universe had Original Beginning. The most general belief of Men, however differing in other Tenants, either as they are Jews, Christians, or Mahomitans, Is, that the total World together with all it circumscribs above and below, was by the Will and Dictate of the Almighty created from nothing▪ And that Incorporeal Substances, defined by the Schools: Angels and Spirits had a concometant production within the compass of six Days, as the Scripture affirms, with Elementary Bodies of innumerable Kind's according to the diversities of their Situations, Shapes, and manner of Subsistence.  
But here it must be understood, that it cannot be properly Imagined how an Infinite Being and Operator should be said to effect, in any degrees of Time, whatsoever was produced by Omnipotent Power; because every Act that may be computed or numbered in Time, howsoever swift its Accelaration presupposeth Motion and Comensurable Parts, which were too heavily attributed to the Method and Deeds of the Almighty. Wherefore the expressions may rather pass for a manner of speaking whereby Holy Writ would more familiarly captivate humane Understanding, which cannot apprehend or think of any Object or Existency, in any consideration, that is not, more or less, within the Verge of Time as it is judged by the Understanding. So that where the Text enumerat's Days in which the Universe was completed; 'tis not meant as if God had set a task upon himself, to be finished in any Journals of time, because the Effect of his Eternal Determination could have no temporary Epithet; and therefore the words of the Writer whereby to deliver, for the benefit of humane Capacity, the Infinite Decree and Operations of the Omnipotent, as temporarily produced; must be so intended, because impossible to be apprehended in any other dialect, and Man the Reader.  
Another Opinion the Theist observes, and much affected by modern Authors; which is, that there was a material World in Being before it had the Date of Creation from the Pen of Moses: Affirming, according to the noted Maxim, that of nothing, nothing could be made; and this original Matter, though by them suppossed Corporeal, had no perfect composition till dispossed by Providence into such bodily Proportions and Forms as are manifest in the supremer and lower Regions of the Universe. In this Chaos of Matter, in consequence to their System of the World's Production, must undeniably be granted a capacitative Being of Incorporeal Substances, as well as those that appertained, as they Affirm, to the bulk of Matter, and by the same process received a future perfection: By which Conception of theirs they seem, absurdly to complicate Eternity of Matter, and Substances of all Kind's, whether Corporeal of Spiritual; until all of them were subsequently completed by Divine Ordination: but this Imagination tends not only to Assert a double Eternity, by allowing a perpetual Existency to Matter, as well as to the Being of an Omnipotent Power, but also by affirming that all thnigs were previously dispossed, from something, either Corporeal or Spiritual, that was Incedent to their precedent Capacities; by which they annex a temporary Operation to the Works of the Almighty. So that, in effect, they allow, instead of Creation, no other than a providential Alteration and Refinement of bodily Parts, no less than Substances, that were to be exalted to spiritual Perfection. From which modalities, or manner of precedent and future Subsistences, they derive their Tenants relating to the Being of Angels, Spirits, of all degrees, with every thing that has Being in the Visible and Invisible parts of the World.  
And as their most Emphatical Argument, in reverence to humane Original, they plead the Text of Scripture, where it is said, That God formed Man out of Clay, as precedent Matter.  
But this excludes not the Creation of that Clay so wonderfully Impressed by the Almighty as to complete the Figure of Humanity; unless they annex perpetuity to Matter, which were to double Eternity, by assigning that Infinite Attribute no less to Matter then God: An absurdity condemned by the Doctrine of the Theist, as already Instanced; who rather beholds the Universe as the Object of his Admiration, then undertakes to assert by any Method, that he can contemplate, the Manner of its wonderful Existence; as not possible, in his Judgement, to conceive how any thing had precedent Being that is not manifest in a present Cause. Insomuch that he doubts not to affirm that had Man been capable of apprehending how the World, with all the particulars it contains, was produced, there had not been wanted the Inscriptions of Providence, on whatsoever has Being, within its Circumference, whereby Mankind might have legibly discerned how its total and Parts had the complete Structures, and Subsistences that are visible to the Eye.  
But since the whole with its wonderful Particulars are within the Complex of a mighty Round more amazingly vast then can be Intelligently penetrated by humane Sense, or the height of its Diameter measured by any Scale of Thoughts that can Ascend to the utmost Point of its supreme Cause: By the munifence of the Omnipotent we are in some sort familiarly acquainted with miraculous Objects though not with their miraculous Author: And notwithstanding that spiritual Essences together with their admired Proprieties, are not so readily defined, or the manner of their Existence and Operations, as Corporeal Being's, however wonderful, that actually Employ the Sense as they sympathise in bodily Temperaments, Parts, or Proportions, with those of Mankind: Yet even of these we may have such real apprehensions as admirably Approximate the, otherwise, remote speculation or their Order, Conduct, and Nature. Let the Example be taken from the Sun, and Stars, which the Theist rather denominates spiritual Appearances, or equivalently such, than any other definition, given of them, by the greatest Philosopher; and he may be well allowed that liberty if he proves them equivalent in their refined Illuminations, Being's, and Motions, to such stupendious Excellencies that can be no otherwise comprehended then as they are effecatiously spiritual.  
The Grand Philosopher Aristotle, (as before quoted,) by the accuteness of his Intellect, gives the Definition of quintessential Perfection to the Celestial Luminaries, which signifies a Fifth different Essence from any thing that had any Ingredients of the Four Elements. But had he as accurately considered their wonderful Motions and Celerity, as they consummate their Revolutions, he might have allowed them the Epithets of spiritual Equivalents, in every respect.  
The best Account that the most celebrated Astronomers can give of the Sun's diurnal Progress, is that he exceeds fifteen Millions of English Miles in the four and twenty Hours; and consequently, that in one Minute of Time his expedition is somewhat more than eleven Thousand a Hundred and eleven Miles of the same Account: Which incomprehensible swiftness seems liker to vanishing then apparent Motion. It being Impossible for any thing that has bodily Composition to move with that Celirity, because whatsoever has Corporeal Parts must take up space, and therefore move by slower Degrees and Computations then in the Example given of the Sun's acceleration: Nor is there any Individual Motion, within the Circle of the Universe, below the Orbs above, that has any competent Similitude to their admirable Movements. The hasty Currents of the Ocean, or wings of the loudest Winds are slow, in their utmost Expiditions, and so are the most sudden flashes of Lightning; if compared with one moment's Journey of the Celestial Spheres,  
And what is of higher Admiration, were it so decreed by Providence, 'tis as possible for the Sun to finish his diurnal Revolution in the same Minute of Time, that the Astronomers allot to the Miles above mentioned, as for a Thought, that is spirited by the Soul, to Imagine, in a moment, a Methematical Line extended from the East point to the West of the Horrizon.  
And thus may the wondrous Acceleration of the Sun be no less prespicuously contemplated, then, in a Instant, may be perceived any Ray of his arrive to the Eye.  
But should any solid Body, whether little or great, be supposed to move, with the swiftest Imagination, from any one Point of the Compass to another; its dimensions of Length, Breadth, and Height, both in a Phisophical and Mathematical Sense, would have local removes, or transition from place to place by such parts of Time as can have no comparative Proportion to the Instance already given, of the Sun's momentary Celerity, then 'tis possible to parallel the start of a Thought to the measures of bodily Motion.  
From whence it follows, that if the diurnal Revolution of the Sun is in every particle of Time, miraculous; a more than ordinary definition ought to be allowed to his Revolution and Essence. No one visible Radiation of the Sun but resembles, as the learned in Optics deliver, a Geometrical Line: But because no such Line can be the Object of Sight, but as it seems to have Corporal Breadth: It has therefore pleased Divine Providence so comfortably to Illuminate the World, that every Beam transmitted by the Sun, is visible with his Figure, though his Essence be not more understood, by any definitive Term, than the Miracle of his Light and Motion.  
On which ground, the Theist conceives it very significant to attribute, instead of other denomination, the Equivalency of spiritual appearances to the Sun and Stars, as suitable to undeniable Proprieties in them, whereby is apprehended that spiritual Existencies may be seen, though not understood; yet by their Visibility directed, as the shining guides of Providence, to Imagine more excellent Being's in the Supreme Palace of the Almighty.  
Next to the Immense progressions of the Stars and planitary Orbs that complete the Twenty-four hourly Periods of the Day: The Theist fully admites the sudden diversity of their Longitudes, Latitudes, Excentricities, Oppositions Conjunctions, direct, or Retrograde, together with their various Heights and Distances from the Centre of the Earth's superficies: To demonstrate all which, would require a large Astronomical System.  
Wherefore the Theist annexeth to the diurnal, his additional Wonder to what may be usually inferred from observation of the Sun's Annual Motion, by which the vast Orb of Light, and the World's miraculous Eye, beholds its Brightness forward and backward removed, swifter than can be Instanced by Thought, yet with no contradiction to Time; though without the Sun's contradictory Motion neithcr the hours of the Day or Year could be numbered: If by his glorious diurnal progress he sums Millions of Degrees forward, he moves, in the same Compass of Time, somewhat less than one Degree backward towards the gradual finishing of thc Ecliptic Year: In which, as so many periodical Blessings of Providence, the Elementary Round of the Universe has preservation, as also the Life, Growth, and Subsistence of its Innumerable Individuals. From whence the Theist has reiterated assurance that the Sun and Stars, as to their undefinable Essence and Motion, may be termed, (as before Inserted,) spiritual Equivalents; since no Corporeal Movement can possibly perform, in all its Parts, too contrary Motions in the same Instant of Time.  
But whatsoever may be said to have a spiritual Operation, cannot be circumscribed by place, or in the Phrase of the Schools, have the Epithet of prius and posterius in Motion; wherefore the Miracle, not otherwise to be worded, may be, in some kind compared to the expansion, this way, and that way, of a Thought, or as one may conceive, as precedently mentioned, a Geometrical Line extended, to any distance, forward and backward by the swiftness of Imagination. And whosoever would oppose the definition here given, as it relates to motional Being's above, the Theist leaves him, to the Inquisition of his Brain, to find a better.  
In the mean while, 'tis very manifest, that by no Speculation of theirs they can give any nominal Definition, whereby they might significantly extricate the difficulties, they are under, by endeavouring to compute the wonderful Motions above otherwise then as they allow Corporeal Substances to the Sun and Stars: Which though miraculously appearing Effectually such, because otherwise Men and Creatures could not have the benefit of their Illuminations, Heat, and Influence: Yet, (for the Reasons already given,) the Theist affirms that as in their Motions, and Operations, they are virtually spiritual, or which is all one with the Denomination, (before asserted,) of spiritual Equivalents: Notwithstanding, that for the advantage of humane perception and Commodities of Life, they seem to be corporeally discernible. And no Man can affirm that the Omnipotent disposer of the Universe, with all its appurtenances, could not, by miraculous Benevolence, confer bodily appearance on Existencies that, considered in themselves, were destitute of Visible Being's.  
But since the Motions of the Celestial Orbs must evidently relate to their Manner of Existence and Essence, the Theist undertakes to demonstrate the Assertion from the most Erudite and accurate Astronomical Systems.  
Let the Copernican Hypothesis, because in this Age, of greatest Repute, be made the Example; by which 'tis alleged, as the most facile proof, that the Sun stands as the looker on, in his Sphere, whilst the Earth performs the diurnal and annual Revolution, which Ptolemy, and Tycho, with other learned Observators, Attributed to the Sun: Tho it be well known that Copernicus derived his Hypothesis, from Ancient Pythagoras, who, Imagined the Earth to be a Planet betwixt Mars and Venus, and some of his Successors.  
Notwithstanding, it must be granted that the Ingenuity of Copernicus added some Refinement to the Tenent of the Earth's Motion: Yet rather taken up by him, as he apprehended it more aptly Coherent with Astronomical computations then really his belief: As appears by the Dedication of his Works to an Eminent Cardinal.  
The Figure described by the Earth, in her diurnal and annual Revolution, was circular, according to Copernicus: And herein, except in his Hypothesis, he differed neither from Ptolemy or Tycho, as they determined to the Sun and Stars circular Motions, but Kepler, who lived after the latest of these, appropriated to the Earth an Elipsical Revolution, whence he Employed that the Earth is of the Shape of an Elipsis: Which if true of the Earth's Figure, the same might be allowed to be described by her Motion; because no Corporeal Substance can move, but it must necessarily assimilate its outward Form and Proportion: So if a Roler be turned on the Ground it will Impress, if there discernible, its figurative Representation; besides abundance of Examples that might be given to the same purpose.  
But as for the Incommensurable boundary of the Universe, 'tis doubtless circular because the most perfect of Figures: In which there is no point of its Beginning or End, if considered in its self; and therefore by its admirable Propriety more suitably circumscribed the World with all the Wonders comprehended in it.  
How the Earth, if suppossed to move can, in its total Complex, be properly termed either Globolousy round, as Copernicus Systematically allowed, or a Conical solid, in the Form of an Elipsis, as most of the late Copernicans Imagine; Is far from being Corobarated by any sensible Demonstration? But rather, on the contrary, occularly confuted by viewing of the different Situations in the Earth of Hills, Mountains, Valleys, Rocks, Woods, Seas, Rivers, and the like: Which cannot, apparently be circumscribed by any Figure that can be named Geometrically Regular.  
And if granted, that the Earth does move, in any method they delineate, they produce no proof that it visibly does so: Instead of which they undertake to suppose that it may have the Motion they assign to it, instead of the Sun, and not be seen to move, according to the noted Verfe in Virgil.  — Provehimur portu, terasque urbesque Recedunt. 
Yet this is their firmed Argument whereby they would persuade opinion, that the Eye is not so certain, in beholding the rising and setting of the Orbs above, as their Doctrine.  
The main Allegation by which they seem not only to warrant the Earth's Motion, in all Capacities, Instead of the Sun; but also to deny diurnal Revolution, both to the fixed Stars and Planets, as they only appropriate to the Motion of the Earth, the twenty four Hours that terminate the natural Day; is, that if diurnal Circulation he granted to the supreme Sphere of Stars, they must expedite, according to Astronomical computation, 643000 Germane Miles in a Moment, or two Seconds of an Hour: As also that the Planet Saturn next to them, in the vastness of his Orb and Height, must Revolve 909 of those Miles by the same Measure and Compass of Time. All which may be granted, tho confessedly wonderful, if allowed to the Stars, as before described, Motion and Essence equivalently spiritual, that like the transition of a momentary Thought, spirited by the Soul, may surpass any distance, or measure of Miles that can be computed, as has been precedently Instanced, and would tend to unnecessary Repetition if again mentioned.  
Wherefore, should any Inspecter of this Treatise shock at the Epithet of spiritual Equivalency attributed to the admirable Expedition of the Celestial Luminaries; he ought to consider that Words devised, where the Subject treated on is not in itself exactly Intelligible, may have the requisits of a Definition, if thereby probably opened to the understanding, of whatsoever had been more obscure without it.  
Nor can the Importance of the Author's supposition, on this sublime Account, be farther taxable than Astronomical Phenomenas' Ancient or Modern, if with die likeness of proof, Invented by them, they compute, in order to reduce within the Compass of Imaginary Rules, what had else been too boundless for humane Science.  
'Tis not to be doubted that the Copernicans will be opposers of the manner of the System, delivered here relating to the Essence and Motions of the Stars of every Denomination, by reason that the grossly conceive that they are of a Corporeal Nature as well as the Earth, which they have Elevated into the room of a Planet betwixt the Sphere of Mars and Venus, according to the Tenants of Pythagoras, (as before observed:) For which they give no better account than that the Body of the Earth, reputed by Astronomers, at least, a Hundred and sixty six times lesser than the appearing dimensions of the Sun, may sooner Revolve a eleven Thousand one Hundred and eleven of our Miles in a Minute, than the Greater Body, as they call it, of the Sun: The hard to apprehend how either of them, in a Corporeal Sense, can expedite that Celerity in the same Portion of Time: For the Earth however diminutive, if compared with the Sun, yet as to common Understanding, and the Measure that is allowed its Compass, it seems too big in any Figure, to Answer the Tenants of the Copernicans by the swiftness of its Progression in a temporary Period so very small. And as they cannot but acknowledge the Movement wonderful, whether allotted to the Sun or Earth, so it may be undeniably alike, in either of them; if proceeding from a miraculous Cause.  
Nor does it appear, if granted the Theorem of the Earth's Motion, that either Copernicus, or the most diligent of his Astronomical Successors, have by any exactness in their Computations, exceeded such as have been performed by the Ptolomaick or or Tyconique Method; the latter of which persons stands at this Day, more renowned for his accurate Observations, than any, that can be for any other pretended, if compared with his.  
But because Demonstration is a surer proof then tan be deduced from the greatest Probability of Argument: Let it be granted that the Sun as well as the Earth, has bodily Parts, according to the Copernican Sense, and Hypothesis; as also that the Sun is the Centre of of the Earth: Or that the Earth, as others affirm, is the Centre of the Sun: And let both of them in Figure, be acknowledged Circular.  
By the Diagram, here annexed, ' will be manifest, that if both of them be suppossed at once to move, suitable to the Systems, here mentioned, of both Parties, 'twill be evident that in any Period of Time they will equally finish one Revolution.  
Wherefore in this Diagram, let A, B, M, C, D, Represent the diurnal Orb of the Sun; And let E, F, G, H, be the suppossed diurnal Orb of the Earth, and S be the common Centre of both their Orbs; 'Twill be found by certain Proportion, that in the same Compass of Time, however vast the space that the Earth can be Imagined to move from F, to N, in the same Time the much greater Orb of, the Sun may Revolve from B to M.   the Sun's orbit 
the Sun's orbit The Demonstration in Words are thus.  
In Parallel Circles, as the Semidiameter of one, is to the Semidiameter of the other, so is sine, versed sine, subtense of one Circle, to the right sine, versed sine, subtense of the other: According to the 11 Prop. of the 7 Book of Euclid, and confirmed by the 4 of the 6, for as S F: F P ⸬ S B: B K: the Triangles S P F and S K B are Equiangled, the Angle a S common to both, and right Angled at P and K, and therefore the third equal in both, as also the sides proportional: The same is demonstrable of either of the other Triangles.  
To make all which evident to Sense, let a small Thread be fastened or held in the Centre S; and move the other end of it from B to M, it shall as soon come to the greater space B M, as to the lesser F N, which was to be proved; and the same may be Affirmed of F G, in in the Triangle S, F, G, or of B C, in the greatest Triangle S, B, C. Wherefore the Sun may as soon Revolve from B, to M, as the Earth can from F, to N, if both be granted to move, at once by the same Cause: And what can be applied to both, if suppossed to be moved togteher, aught to be separately allowed the Sun as more suitable to ocular Evidence.  
Wherefore the Theist concludes, this second Head of this Treatise, with demonstrative assurance that the Copernicans are no less Confuted as they would Imagine that the Earth moves, Instead of the Sun, than they, or any other opposers must be, if controdictory to any of his former Principles rationally asserted.   

The Third Particular explicating the Faith of the Theist, and his Manner of Adoration, redounding from thence.  
'tIS not doubted by the Theist that it has been enough proved in the beginning of this Treatise, that the open Cause and Effects of Divine Providence sensibly beheld in the ordained Constitution of the Universe, and all its Parts, as ●o many undeniable publications that ought to Convict the Reverence of the humane Soul, in Reference to the Worship of Omnipotency; could by no other means then by micaculous Order and visible Deeds, be so familiarly communicated to the preception of Mankind; all which has been precedently Explained.  
And whosoever denies that holy Belief, may not, in that Method, be perspicuously exerted, must have recourse to such Relations of Divine Worship as cannot, in their Nature, exceed moral Certainties, or the Effects of Custom and Education; which, in their utmost extent, have less assurance the● is evident in the Proof of any one Proposition of the Elements of Euclid: And ' twer● absurd to imagine that a Man should be more able to explain the Properties of a Line, or superficies, then to Demonstrate how he comes by that main Article, of his Creed, the belief of one God.  
Wherefore the Theist, as an Infallible Motive to the duty of his Faith, has superlative assurance conspievously asserted in the miraculous Conduct, Facts, and Munificence of the Almighty, without the help of Man as his subordinate Tutor; otherwise then as it is Imcumbent on the more assiduous discernments of some to remind others of the pious tegard they ought to have to Works of the Almighty, so manifest to every Eye.  
Whereas, other persuasions, together with their undiscernible motives, or suppositious Doctrines, conveyed, and imposed by the Interested diversities of humane Allowance, make their obscure Entrance into the Soul of the believer, and by their fermented oppositions instigate polemic Disputes with such dreadful Animosities as patronise War and Destruction, whereby they may justly be deemed, instead of Religions, the Incendiaries of violence and blood: Which sanguine Impieties, or destroying of Lives on the account of contested or uncertain Tenants; are wholly avoided by the Principles of the Theist, no less Impossible to be opposed then if Men should deny the Being of the miraculous World they Inhabit, or the Gifts of Providence which they have Eyes to behold.  
But the Theist is not desirous farther to enlarge or apply, what might be said on this occasion, lest he should provoke Men of words, or such that with more Passion than Sense, would be his wrangling opposers.  
If he Affirms that the Universe is the mediate Object of his devotion to the Omnipotent; he does not therefore conclude that the World was produced or Man in it, as if any glory, by either, or both, could be added to God, who is Eternally glorified in himself; and not at all by constituting, in a direct Interpretation, the species of Mankind, so wickedly tempered and composed in Body and Mind; and with that generality too, that the Rolls of the Impious are numberless, in every consideration, if compared with the few good: Insomuch, that some have attributed the production of Man to an accidental aberration of Nature, in the Course of her Works; or her Ambition, by that Enormity, to raise humane. Individuals that should be wickedly predominant over themselves and the rest of her Creatures: Wherefore they conclude that Mankind had as corrupt a beginning as 'tis continued in too many notorious Examples of Life and Death: As also that they could not be Creatures allowed by the Almighty to present him with the Address of their praise or Prayer.  
To which the Theist Replies, that it cannot be denied that the vast Troops of the Wicked abundantly over-number the Good; Notwithstanding, their facinourous Deeds abolish not the rational Capacities they have to amend, or to be informed by the discreet Integrity of the better principled few: So that 'tis either for want of diligent Instructors, or as they are not encouraged, as they ought to be, in applying their assiduity to impress Divine Moralities; whereby multitudes might be rendered more propitiously devout; and therefore not merely the natural Inclinations and Tempers of Men that causeth their averseness from Piety and Obedience.  
And till Rulers of People are less blemished by their Principles and Actions, and more advantageous Examples of eminent Goodness to such they govern, there will be but small progress towards a general Redress: By reason that where Men can be beneficially countenanced in being bad, they will seldom Improve, by their worldly loss, to the benefit of their Souls.  
In fine, should a Man, according to the last Instance, think himself beholding to his blind expression of Nature for all; or what is more, be so ungratiously thoughtless as in no manner of notion to be thankfully accountable for his Being, or the benefits of Life enjoyed by him: 'Tis very probable that such a person, if mentioned to him, that it must be some beneign Cause that had given him his Intellectual faculties above other Animals, and likewise capacities of Mind to subjugate them, in divers kinds, for his use and subsistence, would acknowledge, by some Denomination or Method, that he ought to give thanks, as well as pray that the Commodities of Life might be continued to him here, though he believed nothing of a future World: And therefore detestable Inconsiderateness in such as appear neither Proselytes to Reason, or Religion.  
Others there are, and of acute perception, that want no diligence in observing the Divine Conduct and Order diffussed throughout the Universe and all its Particulars: Who notwithstanding their utmost endeavour, are at a stand, because they Judge that they cannot discern in the open face of Providence other than the universality of temporary living and dying, with their appurtenancies, as they relate to every Individual of Life: And therefore conclude that Mortality is the total end of Mankind; there being nothing, as they conceive, in any method of Providence, that gives any assurance of surviving after Death, or apparent Being of Immortality.  
But Men, of this genius, whilst they employ the inquisitive subtleties of their Brain below themselves, omit the Judgement they might receive from their Eyes in taking their prospect upwards; by which they might visibly apprehend that the Skies are adorned with numberless Stars, that by no humane observation had ever any alteration, or periods Incident to dissolution: And therefore so many admirable Emblems of the Immortality that has Being in them; as by the Essential proprieties of their Nature, Figure, Continuance, and Motion, is very manifest; and it has been pertinently proved, in the second Particular of this Treatise, that a Thought of the Mind can resemble, by sudden expedition, the swiftest Acceleration of a Star: And may not therefore the Soul of Man, from whence such Thought proceeds, be as Immortal as the brightest of the Orbs above.  
And thus may be encouraged the sublime Hope that Mankind ought to have of endless Life and Perfection; since by the Dispensation of the Almighty there is Immortality beheld in the Luminaries of Day and Night: And why the humane Soul should not be granted as capable of Everlasting subsistence is not to be disproven?  
Too many there are, that by their infamous Conversation and Lives are so far from meriting a mention in the refined List of Immortality, as they deserve not to enjoy the common benefits of worldly Life: Whilst in Soul they possess so uncomfortable a Being, that by Reason of their Impieties, 'tis their utmost wish that Mortality may be their Period. Wherefore they Judge that 'tis no Interest to their Lives to pray, unless their supplications might be admitted, whereby they would be exempted from Death, and continued as bad as they are; and so they are here left to themselves, till they think fit to be better.  
And now to conclude with the Method of the Theist's Devotion, to which he conceives he has so many palpable motives from the bounties of the Almighty to the Life he possesseth, and whatsoever tends to his comfort in Body and Mind, that he were guilty, of a slothful Impiety, should he not acknowledge his thankfulness with his daily Bread; and the more, because frequently bestowed by the mercies of providence.  
As to his manner of Prayer, the Theist affirms it inseparably annexed to the Entireness of his Belief and Method of Devotion; which he conceives cannot have a more refined Evidence, than that it perfectly avoids all disputable Commixture or Impurity from any Notions of Erronius Faith or their Parcels of Belief complicated, or intermixed with the diffused Creeds of some others: Wherefore he considers his Persuasion as an infallible Purity, or refined Nature of Belief, absolutely concommitant with the Worship of one God, palpably Revealed in the stupendious Being of his Works, and the Conduct of Providence visible in them; on which account, it is impossible to add, to so many Superlative Convictions of the Soul, any particular Article of Faith, that is less manifest than the Miracles of Omnipotency perspicuously dispersed throughout the total Fabric of the Universe, as it comprehends the Wonders beheld above and below.  
And as Divine Admiration must necessarily produce Reverence from the humane Soul; 'tis no less undeniably consequent, that an Eternal Conviction, by actual Wonders, is a Motive above all others, whereby is Effected the Piety of Devotion confirmed by the barefaced Miracles of the World, and its Universal Providence: On which Basis, by the acknowledgement of the Theist, does consist the common Place of his Religion, as has been precedently Instanced.  
If other Devotions have enlarged their Creeds beyond open Miracles, or as they were, in Effect, so many providential Proposals of Worship Universally Evident from the time that Mankind had Being in the World, the Progression of such Beliefs could have no other Rise then as they were supposed to be Revealed to particular Persons: And were more or less valued, by Men that duly considered the original Start, or Comencement of different Persuasions, as the Authors, or first Propagaters of them, were renowned for extraordinary Prudence, Moralities of Life, and holy Conversation: Or signally Celebrated for miraculous Deeds conceived to be produced by them; and consequently, by Education and Custom descended, so reputed, to Posterity.  
Innumerable Examples might be given, of this kind, from undoubted Stories of Ages past; but none more remarkably Ancient, or of longer continuance than the gross, or horrible Impiety, that Worshipped the Almighty in the Persons of Men; or, like to an Arithmetical Fraction of ½, divided Godship by conceiving it Infused into humane Body.  
And thus did not a few of the Ancients who attributed to heroic Persons, and famous Founders of pious Institutions and Precepts, the Titles of Demigods: Not as they believed them such, but as their Signal Examples, and Sacred Ordinations, could not have sufficient Reputation without a sublime Epithet: And the more pardonable in those Authors, because no better means was known to them whereby Mankind might be endued to Holy Obedience and the Sacred Duty that appertain to civil Society and Government.  
But as the Intention might be, in some respects, pardonable, the Consequence was highly pernicious to the Devotion and Peace of Men; as one fellow or other, in several Ages of the World presumed to be Inspired with Celestial Dictates: Or for more supreme Confirmation of his Doctrine attributed Divinity to himself; when he observed that Men were credulous enough to believe him.  
But these could signify no other: then so many contrived Impostorages, and were by degrees, accordingly discovered, as may be observed from Stories, with which the Theist does, in no kind, intermix Christianity; notwithstanding it has not that dateless Evidence, as to that Denomination, with his own: It being undeniable that the Belief of one God was a Primitive Motive that had its Original with the Being of the World, and therefore precedent to all subsequent Worships.  
But since the Profession of Christianity was delivered by the Preaching and Writings of Holy Persons, who by the simplicity of their Lives and Conversation could have no such Indirect Ends and Interests that might derogate from the assurance, conceived by them, of whatsoever they Attested: The Theist does, no ways, detract from the Goodness of their Doctrine; and the rather because it has an agreeable excellency with the manifest Text of Divine Providence.  
For 'tis a Divine Christian Moral, unparallelled by other Persuasions, that good Deeds are to be done, for the sake of Good, notwithstanding the unworthiness of the Receiver: So by the Conduct of Providence its Munificence is visibly diffused to all Stations of Mankind, however desertlessly perceived and enjoyed by them.  
The Consideration of which, together with the pious Examples, Resignations in Spirit, and contempt of worldly advantages, Eminent in, not a few, Christian Professors, raiseth no small desire, in the Theist, that he might Associate with them in saying Almighty and most merciful Father: And consequently that in his Judgement, next to the Belief of one God, Christian Profession ought to be Embraced before any other in the World.  
And thus you have a Summary of the most pertinent Science, and Tenants applicable to the Doctrine of Theisme, not hitherto divulged, as also its Tendency to the Improvement of Holy Religion and Practice.   
FINIS.   

POSTSCRIPT.  
THE main Intention of this Treatise has, like the Figure of Janus, two Faces: By the one, of which, the Reader may take a backward prospect of such profane Superstitions and Worships as were frequent in the Traditions and Writings of the Ancients; some of which are particularly mentioned in this Book: Together with others, better known, then readily numbered; yet so displayed that their Errors and Absurdities are totally rendered Inconsistent with the superlative Conviction which the Providence of the Almighty has visibly conveyed to Humane Understanding.  
But such has been the gross Neglect, or Supidity in Men, that they have perversely applied the Devotion of their Souls, rather to the artful Insinuations of Counterfeit Tenants, then to the sincere and palpable acknowledgement that there is Deity from what every common Eye may discern in the vast Theatre of his Works that contains Innumerable Scenes of manifest Wonders that could have no other Author than one Omnipotent.  
The other signal Part, if not the most useful, was so to introduce Atheism on the public Stage, that it might have a reproachful and full defeat from the Demonstration of a God, by the Doctrine of the Theist; no less prospicuously discernible than that Mankind, with whatsoever is besides in the Compass of the Universe, are, by Divine appointment, under a miraculous Conduct.  
Notwithstanding however powerful those Motives, the Atheist to cover his supine disregard of all such conspicuous and sublime Evidences that ought to be undeniably Attributed to the Ordination, Management, and Power of a deified Author, seems to acquiesce in what he terms Nature; and to which obscure Denomination he endeavours to annex the total sum of his Infidelity, by urging that whatsoever has Being above, or below, have an ordinary and natural Subsistency from the Method of Causes and Effects.  
Tho he cannot deny that, by so affirming, he is enforced to grant that this Empress of the Universe, which he calls Nature, is not Intellegible by any rational Definition of the Word, or any Proprieties he Attributes to her; because it is not possible for him to give any original Account either of the Natural Being of Man, Animal, or Vegetable: Or when the Sun and Stars began first to shine, for Universal Benefit; no more than he is certainly able to tell what a Clock 'twas before he was born.  
Too many there are that, if but Entertained with Tales of Magic, Witchcraft, or the devices and feats of a Juggler, though a despicable Imposter, will not only incline to believe them, but hearty wish they might behold such Imaginary Facts performed, which but related they deem supernatural Wonders.  
But were the same Persons interrogated, whether, by any of their Senses, they as easily were charmed by the miraculous Constitution of the Universe and all it Circumscribs, 'tis to be doubted that not a few of them would with the common Atheist reply, that although divers Existencies and Operations, in the World they behold, appear stupendiously wonderful, yet, as they consider them as things of Course, they could not Judge them so extraordinary as the Miracles they had heard of, but for aught they could prove, were never performed; which imbecilities, in humane Comprehension, proceed from no other Fond then want of Judicious Consideration, or not being pertinently Instructed by Superiors.  
Should it be demanded, by the Reader, why Texts of Holy Scripture, or Arguments from Venerable Writers have not been more frequently Cited then are to be found in the precedent Book; the Answer, that can most properly be given, is, that the Author's design was barely to Convict the Atheist, by proofs Inserted, whereby the open Evidence of Theisme, in the Belief of one God, without other Divine Testimonial, or Article of Faith, might be ascertained to the clearest Eye of the Intellect: Not but all necessary Texts, of Holy Writ, are thereby effectually Employed, as is no less perspicuously discernible from the demonstrative Parts of this Treatise, then if pronounced with the Psalmist. That the Heavens declare the glory of God, and the Firmament showeth his handy Work.  
Nor can the Atheist, if not obdurately such, be by any other process so readily Convicted: As he that may probably extend his Faith to the Belief of an Infinite Power and Being, from Actual and Visible Miracles that could be produced no otherwise then by an Omnipotent Author, Will not so easily devote his Assent to the most celebrated Authority of any Writing, however Divine it ought to be understood.  
'Tis reported of the Philosopher Aristotle, though far different in Opinion from the obstinacy of the Ancient, or Modern Atheist, that he having perused the Books of Moses, his Judgement of them was that they had in them the voice of God, though otherwise nothing was proved by them: But had that great Man of Science throughly considered what might have been affirmed suitable to what is sufficiently Demonstrated in this Work; he would have at least declared for the Doctrine of Theisme.  
But such is the inveterate Impudence and Odium that too many, in our days, have against Holy Belief, of whatsoever Denomination, that it is their Luxury to cabal for Atheism and Profaneness, as they mingle those Impieties with their Wine and Mirth; by which they would ascribe to themselves the Title of Wits, however wickedly Principled, or so foolishly Impious that they resist the Dictates of Sense: As if they had Resolvedly confined their Souls to such a narrowness of Conception that the broadest Miracles of Divine Providence were not to operate on their understandings.  
But 'tis hoped, if they shall please, with any reasonable discretion, to Inspect the Substance of this Book, that there Infidility, together with their Debaucheries of Life, will be so far Reformed as that they will approve themselves better Subjects, in their Duties to Heaven and Earth, than hitherto they have been.