PREFACE
TO
THE
R E A D E R
HAVING given an
account of this whole Work in the first Chapter, and of the method of either
Book, whereof this Volume consists, in their proper places, there remains not much to be said here to the Reader. This Theory of the
Earth may be call'd Sacred, because it is not the common Physiology of
the Earth, or of the Bodies that compose it, but respects only the great Turns
of Fate, and the Revolutions of our Natural World; such as are taken notice of
in the Sacred Writings, and are truly the Hinges upon which the Providence of
this Earth moves; or whereby it opens and shuts the several successive Scenes
whereof it is made up. This English Edition is the same in substance with
the Latin, though, I confess, 'tis not so properly a Translation, as a
new Composition upon the same ground, there being several additional Chapters in
it, and several new-moulded.
As every Science requires a peculiar Genius, so likewise there
is a Genius peculiarly improper for every one; and as to Philosophy, which is
the Contemplation of the works of Nature, and the Providence that governs
them, there is no temper or Genius, in my mind, so improper for it, as that
which we call a mean and narrow Spirit; and which the Greeks call
Littleness of Soul. This is a defect in the first make of some Men's
minds, which can scarce ever be corrected afterwards, either by Learning or Age.
And as Souls that are made little and incapacious cannot enlarge their thoughts
to take in any great compass of Times or Things; so what is beyond their
compass, or above their reach, they are apt to look upon as Fantastical, or at
least would willingly have it pass for such in the World. No was there is nothing
so great, so large, so immense, as the works of Nature, and the methods of
Providence, men of this complexion must needs be very unfit for the
contemplation of them. Who would set a purblind man at the top of the Mast to
discover Land ? or upon an high Tower to draw a Landskip of the Country round
about ? for the same reason, short-sighted minds are unfit to make Philosophers,
whose proper business it is to discover and describe in comprehensive Theories
the Phaemomena of the World, and the Causes of them.
This original disease of the Mind is seldom cur'd by Learning,
which cures many others; 'Tis like a fault in the first Stamina of the
Body, which cannot easily be rectified afterwards. 'Tis a great mistake to think
that every sort of Learning makes a Man a competent Judge of Natural
Speculations; We see un- happy examples to the contrary amongst the Christian
Fathers, and particularly in St. Austin, who was unquestionably a Man of
Parts and Learning, but inter- posing in a controversie where his Talent did not
lie, show'd his zeal against the
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Antipodes to
very ill purpose, though he drew his Reasons partly from Scripture. And if
within a few Years, or in the next Generation, it should prove as certain and
demonstrable, that the Earth is mov'd, as it is now, that there are Antipodes;
those that have been zealous against it, and ingag'd the Scripture in the
Controversie, would have the same reason to repent of their forwardness, that
St. Austin would have now, if he was alive. 'Tis a dangerous thing to
ingage the authority of Scripture in disputes about the Natural World, in
opposition to Reason; lest Time, which brings all things to light, should
discover that to be evidently false which we had made Scripture to assert: And I
remember St. Austin in his Exposition upon Genesis, hath laid down
a rule to this very purpose, though he had the unhappiness, it seems, not to
follow it always himself. The reason also, which he gives there for his rule, is
very good and substantial: For, saith He, if the Unbelievers or
Philosophers shall certainly know us to be mistaken, and to erre in those things
that concern the Natural World, and see that we alledge our (Sacred) Books
for such vain opinions, how shall they believe those same Books when they tell
them of the RESURRECTION of the Dead, and the World to come, if they find them
to be fallaciously writ in such things as lie within their certain knowledge ?
[Gen. ad lit. lib. I, c. 19. Plenmlque
accidit ut aliquid de Terra, de Crelo, de ct2teris hujus mundi elementis,
&c. cUm enim quenquam Christianorum in ed re quam optimi n8runt, errare
deprehenderint, & vanam sententiam suam ex nostris libris asserere,
quo pacto illis libris credituri sunt de Resurrectione Mortuorum, & spe
vita t2ternt2 regndque crelorum, quando de his rebus quas jam experiri vel
indubitatis numeris percipere potuerunt, fallaciter putaverint esse conscriptos ?
We are not to suppose that any truth concerning the Natural
World can be an Enemy to Religion; for Truth cannot be an Enemy to Truth, God is
not divided against himself; and therefore we ought not upon that account to
condemn or censure what we have not examin'd or cannot disprove; as those that
are of this narrow Spirit we are speaking of, are very apt to do. Let every
thing be tri'd and examin'd in the first place, whether it be True or False;
and if it be found false, 'tis then to be consider'd, whether it be such a
falsity as is prejudicial to Religion or no. But for every new Theory that is
propos'd, to be alarum'd, as if all Religion was falling about our Ears, is to
make the World suspect that we are very ill assur'd of the foundation it stands
upon. Besides, do not all Men complain, even These as well as others, of the
great ignorance of Mankind ? how little we know, and how much is still unknown ?
and can we ever know more, unless some- thing new be Discover'd ? It cannot be
old when it comes first to light, when first invented, and first propos'd. If a
Prince should complain of the poorness of his Exchequer, and the scarcity of
Money in his Kingdom, would he be angry with his Merchants, if they brought him
home a Cargo of good Bullion, or a Mass of Gold out of a foreign Countrey
? and give this reason only for it, He would have no new Silver ;
neither should any be Currant in his Dominions but what had his own Stamp and
Image upon it: How should this Prince or his People grow rich ? To complain of
want, and yet refuse all offers of a supply, looks very sullen, or very
fantastical.
I might mention also upon this occasion another Genius and
disposition in Men, which often makes them improper for Philosophical
Contemplations; not so
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much, it may be, from the narrowness of their Spirit and
Understanding, as because they will not take time to extend them. I mean Men of
Wit and Parts, but of short Thoughts, and little Meditation, and that are apt to
distrust every thing for a Fancy or Fiction that is not the dictate of Sense, or
made out immediately to their Senses. Men of this Humour and Character call such
Theories as these, Philosophick Romances, and think themselves witty in the
expression; They allow them to be pretty amusements of the Mind, but without
Truth or reality .I am afraid if an Angel should write the Theory of the Earth,
they would pass the same judgment upon it; Where there is variety of Parts in a
due Con- texture, with something of surprising aptness in the harmony and
correspondency of them, this they call a Romance ; but such Romances must all
Theories of Nature, and of Providence be, and must have every part of that
Character with advantage, if they be well represented. There is in them, as I
may so say, a Plot or Mystery pursued through the whole Work, and
certain Grand Issues or Events upon which the rest depend, or to which they are
subordinate; but these things we do not make or contrive our selves, but find
and discover them, being made already by the Great Author and Governour of the
Universe: And when they are clearly discover'd, well digested, and well reason'd
in every part, there is, me- thinks, more of beauty in such a Theory, at least a
more masculine beauty, than in any Poem or Romance ; And that solid truth that
is at the bottom, gives a satisfaction to the Mind, that it can never have from
any Fiction, how artificial soever it be.
To enter no farther upon this matter, 'tis enough to observe,
that when we make Judgments and Censures upon general presumptions and
prejudices, they are made rather from the temper and model of our own Spirits,
than from Reason ; And therefore, if we would neither impose upon ourselves, nor
others, we must lay aside that lazy and fallacious method of Censuring by the
Lump, and must bring things close to the test of True or False, to
explicit proof and evidence ; And whosoever makes such Objections against an Hypothesis,
hath a right to be heard, let his Temper and Genius be what it will. Neither
do we intend that any thing we have said here, should be understood in another
sence.
To conclude, This Theory being writ with a sincere intention
to justifie the Doctrines of the Universal Deluge, and of a Paradisiacal
state, and protect them from the Cavils of those that are no well-wishers to
Sacred History, upon that account it may reasonably expect fair usage and
acceptance with all that are well- dispos'd; And it will also be, I think, a
great satisfaction to them to see those pieces of most ancient History, which
have been chiefly preserv'd in Scripture, confinn'd anew, and by another Light,
that of Nature and Philosophy; and also freed from those misconceptions or
misrepresentations which made them sit uneasie upon the Spirits even of the best
Men, that took time to think. Lastly, In things purely Speculative, as these
are, and no ingredients of our Faith, it is free to differ from one another in
our Opinions and Sentiments ; and so I remember St. Austin hath observ'd
upon this very subject of Paradise; Wherefore as we desire to give no
offence our selves, so neither shall we take any at the difference of Judgment
in others; provided this liberty be mutual, and that we all agree to study Peace,
Truth, and a good Life.
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