Speculum theologiæ in Christo, or, A view of some divine truths which are either…

First, Epicurus denied a Providence: God, saith he, hath no business, at least not in the lower world. This he said, as Gregory Nyssen observes, because he would not have God to be Creator of the World; and if he were not Creator, how should he be a Provisor? The fundamental reason, why Epicurus denied a Providence, was, that opinion of his; that an infinite number of Atoms dancing in inanity, did at last by a fortunate chance meet together in a world. To this opinion a no-Providence best accords, a world made by chance should be ruled so: Why should God rule in a ⟨p. 177⟩world not of his own making? But that opinion in it self is very monstrous and absurd, Atoms did by good fortune make a world. But, as an ancient hath it, Unde ista corpuscula? whence came these lucky Atoms? Are they Temporal or Eternal things? If Temporal, they must own a Maker whom they oppose: If Eternal, they must be invariable, that is, dance on in their inanity, and never sit down in a world. How should Atoms, if eternal, produce so imperfect a thing as chance; or chance, so irregular in it self, produce such an harmonious order as is in the world? May the blind Particles of matter rally themselves into a world? or which way should they sink into an Earth, melt into a Sea, spread into a Firmament, inflame themselves into a Sun, Moon, and Stars, and subtiliate themselves into Life, Sense, and Reason? It is far easier to believe, that Letters should casually cast themselves into an accurate Poem; or that Stones and Timber should happily lay their heads together in a delicate structure, than that Atoms should chance to meet and settle in a world incomparably transcending all humane Arts and Composures: And could a world be so made, how should it be secured? Who shall clip the Wings of those Atoms, or chain them to their seats, that they may not fly away from their bodies, and dance again in inanity? It being most rational, that a world made by chance should be so dissolved. Reason tells us, that in this opinion we have nothing but an heap of absurdities; but Scripture tells us, That the World was not made by Chance, but by Christ the Eternal Word and Wisdom of the Father; in whom, as the Schoolmen say, was the Eternal Idea of all things, ⟨p. 178⟩according to which, as the grand Exemplar, all were made: The Eternal Wisdom, which comprised all in it self, produced all in time.

First, Epicurus denied a Providence: God, saith he, hath no business, at least not in the lower world. This he said, as Gregory Nyssen observes, because he would not have God to be Creator of the World; and if he were not Creator, how should he be a Provisor? The fundamental reason, why Epicurus denied a Providence, was, that opinion of his; that an infinite number of Atoms dancing in inanity, did at last by a fortunate chance meet together in a world. To this opinion a no-Providence best accords, a world made by chance should be ruled so: Why should God rule in a