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they are acted upon by some foreign Reason; and what they do, must of Necessity proceed from the Efficiency of that Reason impressed upon them: Which Reason is no other than what we call God. Next, the Heavenly Constellations, but more especially those eminent ones, the Sun and Moon, have their Courses so exactly accommodated to the Fruitfulness of the Earth, and to the Health of Animals, that nothing can be imagined more convenient: For though otherwise, the most simple Motion had been along the Equator, yet are they directed in an oblique Circle, that the Benefit of them might extend to more Places of the Earth. And as other Animals are allowed the Use of the Earth, so Mankind are permitted to use those Animals, and can by the Power of his Reason tame the fiercest of them. Whence it was that the (a) Sloicks concluded that the World was made for the Sake of Man. But since the Power of Man does not extend so far as to compel the Heavenly Luminaries to serve him, nor is it likely they should of their own accord submit themselves to him; hence it follows, that there is a superior Understanding, at whose Command those beautiful Bodies afford their perpetual Assistance to Man, who is placed so far beneath them: Which Understanding is none other than the Maker of the Stars and of the Universe. (b) The Eccentric Motions of the

Stars,

(a) The Stoicks concluded, &c.] See Tully in his first Book of Offices, and his second of the Nature of the Gods.

(b) The Eccentric Motions, &c.] This argument is learnedly handled by Maimonides, in his Ductor Dubitantium, Part II. c. 4. And if you suppose the Earth to be moved, it amounts to the same Thing in other Words.

Ibid. These and some of the following Things are according to the vulgar Opinion, which is now exploded; but the Efficacy of the Divine Power is equally seen in the constant Motion of the Planets in Ellipsis, about the Sun, through the most fluid Vortex; in such a Manner as not to recede from, or approach to, their Centre, more than their

Stars, and the Epicycles, as they term them, manifestly show, that they are not the Effects of Matter, but the Appointment of a free Agent; and the same Assurance we have from the Position of the Stars, some in one Part of the Heavens, and some in another; and from the unequal Form of the Earth and Seas: Nor can we attribute the Motion of the Stars, in such a Direction, rather than another, to any Thing else. The very Figure of the World, which is the most perfect, viz. round, and all the Parts of it inclosed, as it were, in the Bosom of the Heavens, and placed in wonderful Order, sufficiently declare, that these Things were not the Result of Chance, but the Appointment of the most excellent Understanding: For can any one be so foolish, as to expect any Thing so accurate from Chance? He may as soon believe, that Pieces of Timber, and Stones, should frame themselves into a House; (b) or that from Letters thrown at a Venture, there should arise a Poem; when the Philosopher, who saw only some Geometrical Figures on the Sea-shore, thought them plain Indications of a Man's having been there, such Things not looking as if they proceeded from Chance. Besides, that Mankind were not from Eternity, but date their Original from a certain Period of Time, is clear, as from other Arguments, so from the * Improvement

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their wonted Limits, but always cut the Sun's Equator at like Obliquity. Le Clerc. Sir Isaac Newton has demonstrated that there are no such Vortexes, but that their Motions are better explained without them.

(b) Into a House, &c.] Or Ship or Engine.

The Improvement of Arts, &c.] Tertullian treats of this Matter, from History, in his Book concerning the Soul, Sect. 30. We find (says he) in all Commentaries, especially of the Antiquities of Men, that Mankind increase by Degrees, &c. And a little after, The World manifestly improves every Day, and grows wiser than it was. These two Arguments caused Aristotle's Opinion (who would not allow Mankind any

Beginning)

of Arts, and those desert Places, which came afterwards to be inhabited; and is further evidenced by the Language of Islands, plainly derived from the neighbouring Continents. There are moreover certain Ordinances so universal amongst Men, that they don't seem so much to owe their Institution to the Instinct of Nature, or the Deductions of plain Reason,

Beginning) to be rejected by the learned Historians, especially the Epicureans. Lucretius, Book V.

If Heaven and Earth had no Original,
How is it, that before the Trojan war,
No Poets sung of Memorable Things;
But Deeds of Heroes dy'd so oft with them;
And no where Monuments rais'd to their Pruise?
This shews the World is young and lately made.
Whence 'tis that Arts are every Day encreas'd,
Or fresh renew'd; and Ships so much improv'd,
And Music to delight the Ear.

With a great Deal more to the same Purpose.
Virgil, Eclogue VI.

-From these first Principles

All Things arose, hence sprung the tender World.
And in his Georgicks.

Use first produc'd those various Arts we see,
By small Degrees; this taught the Husbandman
To plow and sow his fields; from the hard Flint
To fetch the hidden sparks; then Man began
With hollow Boats to cross the Stream; Pilots
Call'd Hyades and Pleiades their Signs,

And Charles's Wain: Then Sportsmen spread their Nets
To catch wild Beasts, and Dogs pursued their Game.
Some drain the Rivers, and some seek the Main,
Stretching their Nets to inclose the finny Prey:
Others with Iron Forge whet Instruments
To cleave the yielding Wood: Then Arts arose.
Horace, Book I. Sat. III.

When first Mankind began to spread the Earth,
Like Animals devoid of Speech, they strove

With utmost Strength of Hands, for Dens and Acorns;
From thence to Clubs, and then to Arms they came,
Taught by Experience; till Words express'd

Their Meaning, and gave proper Names to Things:

Reason, as to a constant Tradition, scarcely interrupted in any Place, either by Wickedness or Misfortune: Of which Sort were formerly Sacrifices, amongst holy Rites; and now Shame in Venereal Things, the Solemnity of Marriage, and the Abhorrence of Incest.

SECT.

Then ended Wars, Cities were built, and Laws Are made for Thieves, Adulterers, and Rogues. Pliny in his third Book of Natural History, about the Beginning: Wherefore I would be so understood, as the Words themselves signify, without the Flourish of Men, and as they were understood at the Beginning, before any great exploits were performed. The same Author affirms, that the Hercynian Wood (in Germany) was coeval with the World, Book XVI. Seneca, in Lactantius, It is not a Thousand Years since Wisdom had a Beginning. Tacitus's Annals, III. The first Men, before Appetite and Passion swayed them, lived without Bribes, and without Iniquity; and needed not to be restrained from Evil by Punishment: Neither did they stand in Need of Reward, every one naturally pursuing Virtue; for so long as nothing was desired contrary to Morality, they wanted not to be restrained by Fear: But after they laid aside Equity and Virtue, Violence and Ambition succeeded in the Room of Honesty and Humility; then began that Power which has always continued amongst some People. But others immediately, or at least after they grew weary of Kings, preferred a legal Government. And Aristotle could not fully persuade himself, any more than others, of the Truth of his own Hypothesis, that Mankind never had any Beginning. For he speaks very doubtfully of the Matter in many Places, as Moses Maimonides observes in his Ductor Dubitantium, Part II. In the Prologue to his Second Book, concerning the Heavens, he calls his Position, only a Persuasion, and not a Demonstration; and there is a Saying of the same Philosopher in the Third Book of the Soul, Chap. III. That Persuasion is a Consequence of Opinion. But his principal Argument is drawn from the Absurdity of the contrary Opinion, which supposes the Heavens and the Universe not to be created, but generated; which is inconsistent. Book XI. of his Metaphysicks, Chap. 8. he says, It is very likely that Arts have often been lost, and invented again. And in the last Chapter of the Third Book of the Generation of Animals, he has these words, It would be a foolish Conjecture, concerning the first Rise of Men and Beasts, if any one should imagine, that of old they sprung out of the Earth one of these two Ways, either after the Manner

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SECT. VIII.

The Objection concerning the Cause of Evil, answered.

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NOR ought we to be in the least shaken in what has been said, because we see many Evils happen, the Original of which cannot be ascribed to God, who, as was affirmed of him, is perfectly good. For when we say, that God is the Cause of all Things, we mean of all such Things as have a real Existence; which is no Reason why those Things themselves should not be the Cause of some Accidents, such as Actions are. God created Man, and some other Intelligences superior to Man, with a Liberty of Acting; which Liberty of Acting is not in itself evil, but may be (a) the Cause of some

thing

of Maggots, or to have come from Eggs. After his Explication of each of these, he adds, If therefore Animals had any Beginning, it is manifest it must be one of these two Ways. The same Aristotle, in the first of his Topicks, Chap. XI. There are some Questions against which very good Arguments muy be brought; (it being very doubtful which Side is in the right, there being great Probability on either Hand) we have no Certainty of them: And though they be of great Weight, we find it very difficult to determine the Cause and Manner of their Existence; as for Instance, whether the World were from Eternity, or no: For such Things as these are disputable. And again, disputing about the same Thing, in his first Book of the Heavens, Chap. X. What shall be said will be the more credible, if we allow the Disputants' Arguments their due Weight. Tatian therefore did well not to pass by this, where he brings his Reasons for the Belief of the Scriptures, That what they deliver, concerning the Creation of the Universe, is level to every one's Capacity. If you take Plato for the World's having a Beginning, and Aristotle for its having had none; you will have seen both the Jewish and Christian Opinions.

(a) The Cause of something that is Evil, &c.] God indeed foresaw, that free Agents would abuse their Liberty, and that many natural and moral Evils would arise from hence; yet did not this hinder him from permitting such Abuse,

and

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