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science; orare already arrived at the honour a station of being wisé « master builders. Ye: now examining the fields of nature, where er ry object to a philosophic mind demonstrate self existent Being, infinitely powerful, wi and good ; the whole creation being as one v lume, in which every line expresses the divi Attributes: For the invifible things of G from the creation of the world are clearly fee being understood by the things that are made, eu his eternal power and godhead." : • By natural philosophy alone you are able answer many of the pretenders to atheisn For if one of them asserts that the supreme be ing is material, you can shew from bodies mor ing in fluids, that there is a vacuum, but th fupreme being is infinite as to fulness, as well a extent, consequently not material': For mat ter is not infinite as to fulness, since there is vacuum. You can also thew that inertness i one of the first, and most obvious properties o matter, whereby it ever continues in one state unless altered by fome impelling or refifting power; consequently it can never begin motion; but the supremne being must be the author of motion in the world, otherwise there would be no such thing as motion at all: Hence is it demonstrated that God is not material. · Ifit be objected by another to the doctrine of the resurrection of the fame body, that human bodies may pass into one another, either among those who live upon human flesh, if there be any such, or by passing in food into such animals, as are customary food to man;
di copos apXotirta. 1 Cor. iii. 10.. !
in either of which cases, they may seem to be come constituent parts of a body, to which they did not originally belong: you may answer from discoveries in natural philosophy, owing to the sagacity of some late observers of natural things by the help of glasses ; that all living bodies in their first state of existence consist of certain STAMINA, which are folded into a very narrow compass, yet are capable of a great expansion ; and that all that matter which was taken in by food, and which opened their original parts to the size, which nature intended for them, does not constitute the parts of a human body which shall rise. . . - For that matter is only a kind of exuviæ, that must be thrown off from the original ftamina which alone will rise. .. · The foundation of this reafoning is very plain in most feeds of plants, which are found to contain in miniature every thing belonging to a full grown state. An acorn is no less than an oak contracted into the size of a nut: And an oak is no more than an acorn expanded into the shape and Dimensions of a Tree. This is but confirming and explaining St. Paul's meaning, who replies to the two questions : How are the dead raised? And with what body do they come ? to the first: How are the dead raised? he answers. Tbou Fool that which thou foweft, is not quickened except it die, that is, the body must first die: To the second, and with what body do they come ? he answers : Thóu fowejt not that body which shall be, but bare grain, it may chance of wheat, or some other grain : But God givets it a body, as it bath
pleased bim, and to every feed his own bo That is, in every grain of corn, is contained minute seminal principle, which is itself t entire blade, and ear; and in due season e pands itself when all the rest of the grain corrupted, and dead, that is, the lobe, whic being single in corn, is almost peculiar to For most seeds have two or more lobes, whic sometimes rise in dissimilar leaves ; but in cor the single lobe dies, and the seminal princip containing the plume and radical, evolves an unfolds itself, into the visible form of both, 1 our present mortal and corruptible body ma be but the extraordinary expanfion, of som minute; hidden, and at present insensible prin ciple, which at the resurrection shall difcove itself in its proper form, i
Thus you see a confiderable use may be made of these kinds of studies even in matters of Re. ligion, to which in the opinion of the ignorant they seem to have no relation,
And as natural philosophy affifts you in dem fending Religion, so will mathematics also. From this science you may answer many of the objections to the mysteries of faith. For if it be required to affent to religious propositions, though we have not always clear and adequate ideas of things fignified by the terms, this is no more unreasonable, than the assent required to all the propofitions relating to infinity, with which the mathematical science does abound; and which no man conversant in those kind of ftudies ever presumed to deny. For infinity is equally incomprehensible to the mind of man . .. See part 2. and Grew's anatome of plants.
whether it be applied to quantity or to spin ritual substance. And therefore the use of this and other incomprehensibile terms, which are the foundation of many glorious and useful truths, ought not to be objected to, except by those, who, out of fondness to ignorance, error and vice, are endeavouring to render the road to knowledge impassable. : Does not the science of geometry begin with a trinity of mysteries ? For is there any such thing as a point without dimensions, a line without breadth, or a surface without profundity? Does not this science demonstrate, that the rninutest portion of matter has every dimension of the greatest, and is therefore still capable of divifion? And does not this contradict the first definition ? A point is that which in magnitude is indivisible even in thought. Yet this is a no ble science, and there is no way of coming at truth in it, except by means of these fuppofitions, which are seemingly contrary to truth, but absolutely necessary to the weak compres hension of man, who cannot even conceive things by halves; but must be satisfied at the first setting out, with the unnatural presumed conception of the third part of the dimensions of quantity at once. .
From this science also you may reply very justly to all those, who refuse their assent to truths upon account of some difficulties, which seem to follow from them; which difficulties do not arise from the uncertainty of reafon, but very often from a subtilty of mind disposed to embarrass things, rather than to clear them up: But supposing that they may arise from the
things themselves; are there not many exai ples of the demonstrative kind, from whi there follow such absurdities, that, if the far spirit of dispute had always prevailed in t world, which is now so remarkable; th would have stopped the progress of reasoni even in mathematics?
A remarkable instance of this we have in t) science of geometry. The nature of this sciend you know, is to have every thing fairly ar incontestably demonstrated, and what is i cannot possibly have any demonstrations to tł contrary; nor any absurdities demonstrably coi nected with it ; and every demonstration de pends upon the undoubted truth of every demor stration previous to it. Yet is there one propos tion, which, although fairly demonstrated, h seemingly as fair demonstration of several al surd and contradictory things annext to i which our writers chuse to call paradoxes & C the third book of Euclid it is the 16th propo sition. · Aright line perpendicular to the diameter a a Circle, through the extremity, falls entirel without the Circle, and touches it in the extrem point of the diameter ; nor can any right line b drawn between it and the Circle to the point o contact, that shall not cut the Circle.
& In the edition of Euclid by Whiston upon Tacquet, you may
• Demonftratur et folvitur fallacia paradoxorum, quæ ex angu. do contactus deduci folent quæ omnem captum humana anentis excedunt.
Hæc et plura ex hac propofitione deduci folent, quæ profecto, Si ita, ut proponuntur fefe habeant, merito incomprehenfibilia videri poffunt.