than the latter \ fo probable has their Vanity always made that Opinion. They derive it from their firft Parents, for I make no doubt bat Adam and Eve were of the fame Sentiment, whea they fubmitted to the Temptations of the Devil, upon the promife he made them that they fhould become like GO D: Eritis ficut DU. Even the Pureft and moft Illuminate Intelligencies were fo blinded by their Native Pride, as to believe they might grow Independent; and thereupon form'd a Defign of ufurping the Throne of the ALM1G H TT. Thus we need not wonder that Men, who have neither the Purity nor the Illumination of Angels, fhould give themfelves up to be blin- ded and fedue'd, by the motives of their Vanity.
If the Temptation of Greatnefs and Independency be the ftrongeft of all others, 'tis fo upon its appearing to us, as it did to our firft Parents, conformable to Reafon, as well as to our Incli- nation; becaufe we are not at all times fenfible of our whole Dependence. Had the Serf em threatned our firft Parents, faying, Unlefs you eat of the Fruit, which GOD has forbidden yc, ye mail be transform'd, one into a Cock, and the other into an Hen, vye make no doubt to affirm, oi K Malebranche. Concerning Book II.
they had laugh'd at the groflhefs of the Temptation •, for even we fliould have laugh'd at it our felves. But the Devil, judging of others by himfelf, knew well that the defire of Independency, was the Weak-fide where they were the molt eafily taken.
The fecond Reafon why we look upon thofe as Diliemper'd in their Brain, who affirm they are either Coch or Kings, but have no fuch Thoughts of thofe who allure us that nothing can hurt them, becaufe they are above Pain, is that the Hypocondriach are palpably deceiv'd; and 'tis but opening the Eyes to have fenfible Proofs of their Delufion. But when Cato affirms that he is not hurt by^him that Itrikes him, and that he is above all the Injuries that can be done to him; he affirms it, or may affirm it with that Haughtinefs and Gravity, as makes it impoffible to be difco- vered, whether he is not actually within what he appears to be without. And we are inclin'd to believe his Soul is unffiaken, becaufe his Body remains unmovable: For that the outward De- portment of our Body is a Natural Indication of what happens inwardly to the Soul. Thus a bold Lyar, when he lyes with a Itrong affurance, makes the molt incredible things believ'd; the Con- fidence wherewith he delivers them, is a Proof that affects the Senfes, and confequently is a ve- ry powerful Motive to Perfwafion with the greatelt part of Men. There are then but few that look upon the Stoich as VifwniUs, or as hardy Lyers; becaufe they can have no fenfible Proof of what paries at the bottom of their Soul; and the Air of their Face is a very fenfible Argument, which eafily abufes them; befides that, their Vanity inclines them to believe that Man's Mind is capable of that Greatnefs and Independence, which he boalts of.
All which makes it evident, that there are few more dangerous Errors, or more eafie commu- nicated, than thofe the Books of Seneca abound with; becaufe they are Errors of a fubtil and de- licate Nature, proportion'd to the Vanity of Man, and like that wherein the Devil engag'd our firft Parents. They are attir'd in thefe Books with molt fumptuous and fpleudid Habiliments, which make way for their Reception in molt Minds. Wherein entring, they feize, ftuh, and and blind them; but blind them with a Fafluous Blindnefs, a Darling Blindnefs ^ a Blindnefs at- tended with glimmerings of Light; and not an Humbling and Caliginous Blindnefs, that makes a Man fenfible he is blind, and acknowledge it to others. The being Itruck with this Blindnefs of Pride makes us reckon our felves the Fine and the Bold Wits; and others alfo think us fo, and ad- Beaux mire us. So nothing is more contagious than this Blindnefs; whillt the Vanity and Senfibility of Writs Men, tne Corropti011 of the Senfes and the Paffions difpofe them to the defire of being Itruck with Tom! it, and provokes them to Itrike others with it alfo.
I am then of Opinion that there is no Author more fit than Seneca, to exemplifie that contagi- ous Communication of a great many Men, who go by the Name of the Fine and Bold Wits -, and to Ihew how thefe Itrong and vigorous Imaginations domineer over the Weak and Unenlightened Minds -, not by the force and evidence of their Reafons, whicji are the Produ&ions of the Mind; but by the Turn, and lively way of Exprelfion, which depend on the Strength of Imagi- nation.
I know well enough that this Author's Reputation is confiderabde in_ihe World, and 'will be look'd upon as a rafh attempt to have treated him as a very Imaginative, and Injudicious Au- thor: But 'twas chiefly upon the Account of his Elteem I have faid fo much of him here; not out of any Envy or ill Humour, but becaufe the Eltimation he is in, will more fenfibly touch the Mind of the Reader, and more clofely apply it to the Confideration of the Errors I have at- tack'd. For we Ihould, as far as poflible, bring the molt Eminent Inltances, when the things- we fay are important, it being fometimes an Honouring a Book, to Critizice upon it. But yet I am not the only Man that finds fault with the Writings of Seneca, for not to mention fome Fa- mous Men of our own Age, 'tis near fix hundred Years ago, that a molt Judicious Author obi. In Phi- ferv'd, there was little Exa&nefs in his Pbilofiphy, little Judgment and Juftice in his Elocution -r lofophia an(i yg RepUtatioh was rather the refult of the Heat, and indilcreet Inclination of Youth, than Hgens! ' tne Confent of Learned and Judicious Men.
2. Velles Publickly to engage the groflelt and molt palpable Errors, is labour loft, there being no conta- eum fuo gion in them. 'Twould be ridiculous to advertife Men, that Hypocondriack People are deceiv'd; ^Sfnio >tjS vifibleto all the World. But if thofe very Men, they have the greatelt Opinion of, Ihould eno judi- cnance to be miltaken, 'tis a piece of fervice to admonifli them, left they ihould imitate them in do. their Errors. Now 'tis plain that the Spirit of Seneca is a Spirit of Pride and Vanity: And where- 3. Si ali- as Pride, according to the Scripture, is the Origine of Sin; Initium Peccati Superb': a: The Spirit qua con- 0f Seneca cannot be the Spirit of the Gofpel; nor his Morals be allied to the Morals of our S A fl- fet" s£ OVRy th? only true and folid Morals.
Co'nfenfu True 'tis, that all the Notions of Seneca are not falfe nor dangerous. And he may be read Erudito- with profit by fuch as have an exadrnefs of Thought, and are acquainted with the Foundation of rum quam Chrifiian Morality. Good ufe has been made of him by Great Men, and I have no intent of blam- anwre™"1 ing th°fe' W-ho to accomm°date themfelves to the Weaknefs of others, that had an exceffive compro- £fteem f°r mm» have drawn Arguments from his Works whereby to defend the Morality of our baretur. LORD, and oppugn the Enemies of the Gofpel with their own Weapons. QuimiUib The Alcoran has many good things in it, and fome true Prophecies are to be found in the Cen- to, cap. 2. furies of Noftradamus. The Alcoran is made ufe of, to oppofe the Religion of Mahomet; and No- ftradamnis Prophecies may be of ufe to convince fome Fantaftick and Vifionary People. But what is good in the Alcoran can't make it a good Book, nor can fome true Explications in Noftradamw's Centuries make him ever pafs for a Prophet •, neither can it be faid, that all who make ufe of thefe Authors, approve them, or have for them any real Elteem.
A Man Chap. V. The Search after Truth, yd A Man ought not to go about to overthrow what I have faid about Seneca^ by alledging abun- dance of Quotations out of him, which contain in them nothing but folid Truths, and confonant to the Gofpel: For I grant many fuch are met with in that Author 5 and fo thereare in the Alco- ran, and other mifchievous Books. Nor would he be lefs to blame, who Ihould overwhelm me with the Authority of thofe great Numbers, who have made ufeof Seneca, finceufemay be made of what we think an impertinent Book, provided thofe we' fpeak to, judge otherwife of it than our felves.
But to rume intirely the Wifdom of the Stolch, we need only know one thing, which is luffici- ently prov'd by Experience, and by what we have already faid; which is, that we are link'd and faften'd to our Body, our Relations, our Friends, our Prince, and our Country, by fuch ties as we neither can break, nor could for fhame endeavour it. Our Soul is united to our Body, and by our Body to all things Vifihle, by £b potent an Hand, that 'tis impoffible by our own force, to loofen the Connexion: 'Tis impoffible our Body mould be prick'd, but we mult be prick'd and hurt our felves; becaufe the ftate of Life we are in, molt necelTarily requires this Correspondence between us, and the Body which we have. In like manner 'tis impoffible to hear our felves re- proach'd and defpis'd, but we mult feel fome difcontent thereupon; becaufe GOD, having made us for fociable con verfe. with other.Men, has given us an Inclination for every thing, capa- ble to bind and cement us together; which Inclination, we have not ftrength enough of our felves to overcome. 'Tis Extravagance to fay that Pain does not hurt us \ and that words of Con- tumely and Contempt are not at all offenfive to us, as being above fuch things as thefe: There is no getting above Nature, without being affifted by Grace; nor was there ever any Stoick who de- fpis'd Glory and the Elteem of Men, through the meer Strength of his Mind.
Men may indeed get the maltery of their Paffions, by contrary Pafllons: They may vanquifh their Fear or their Pain by Vain Glory •, I mean only that they may abftain from Flying or Com- plaining, when feeing themfelves in themidit of a multitude, the defire of Glory fnpports them and Itops thofe motions in their Bodies which put them upon Flight: In this manner they may conquer them; but this is no Conqueft or Deliverance from their flavery; 'tis poffibly to change their Mailer for fome time, or rather, to put on a longer and an heavier chain: 'Tis to grow wife, happy, and free only in appearance, but in reality to fuffer an hard and cruel bondage. The na- tural union a Man has ftiii with his Body, may be refifted by that union he has with Men-, be- caufe Nature may be refifted by the ftrength of Nature. GOD may be refilled by the forces He himfelf fupplies us with; but GOD cannot be refifted by the ftrength of a Man's own mind; Nature can't be perfectly vanquifh'd but by Grace: becaufe GOD cannot, if 1 may be allow'd fo to fpeak, be overcome but by the fpecial auxiliaries of GOD himfelf.
And thus that fo much celebrated and vaunted Divifian of all things, in fuch as depend not on us, and fuch as we ought not to depend on, is a Divifion that feems agreeable to Reafbn, but is not confiftent with this diforder'd ftate Sin has redue'd us to. We are united to all the Creatures by the Order of GOD; but we abfolutely depend on them by the'Diforders of Sin: So that be- ing incapable of Happinefs, when in Pain or Difturbance, we ought not to hope for Happinefs in this Life, by imagining we have no Dependence upon thofe things-to which we are naturally (laves. There is no poffibility of being happy, except by a lively Faith, and a folid Hope f which gives us a fore-taft of the Enjoyment of future Goods J nor of living up to the Rules of Vertue, and overcoming Nature; unlefs fupported by the Grace merited for us by Our LORD and S AV I- OVR JESVS CHRIST.
Of MontagneV Book.
■ {ONTAGNE's Eflays may ferve as another inftance, to prove the Influence fome Imaginations have over others. For that Author has fuch a fort of a Fine and Debo- naire way, and gives fuch a Lively and Natural Turn to his Thought, as 'tis almoft impoffible to read him, without being prejudie'd in his- behalf; that his affefted Negligence ad- mirably becomes him, andindearshimtomoft Men, without making him contemptible; and his Arrogancy is that of a Gentleman, if we may fay fo, that makes him refpefted, and not difliked* That Air of Gentility and Gallantry, fuftain'd by fome ftOek of Learning, works fo prodigioufly on the Mind, that a Man often admires him, and ftill yields to his Decifions, without daring to enquire into them, and fometimes without underftanding them. 'Tis not by the ftrength of his Reafons he perfwades; for Reafons are feldom alledg'd for what he advances, at leaft fuch as have any force and folidity in them. And indeed he neither has any Principles whereon to bottom his Reafonings, nor any Method to make Deductions from his Principles. A Touch of Hiftory is no Argument; nor a little Story a Demonftration: A couple of Vcrfes of Horace, or an Apophthegm of Cleomenes or C&far, are not fit to perfwade Reafonable Men: And yet thefe L(]'<-y?
are nothing but a Contexture of fc raps of Hiftory, little Relations, good Words, Diftiris and Apophthegms.
Montagne , F. Malebranche Concerning Book II.
Montagne mould not be look'd upon in his Effays as a Man that argues, but as one that writes for his Diverfion; whofe drift is the Pleafure, and not the Inftru&ion of his Reader: And if thofe that read him were only diverted by him, it muft be own'd that Montane could not do them fo much harm. But 'tis next to impoffible to forbear loving that which pleafes, and not to defire thofe Dimes that are agreeable to the Palate. Nor can the Mind long be pleas'd with the read- ing of an Author, but it will take in its Sentiments, or at leaft receive fome Tinaure from them, which mingling with its Idea's, makes them confus'd and obfcure. -,_,,- „ But 'tis not only dangerous to read Montagne for Diverfion; by reafon that the Pleafure a Man takes in him, infenfibly engages him in his Opinions-, but alfo, becaufebis Pleafure is more cri- minal than is imagin'd. For 'tis certain that this Pleafure arifes chiefly from Concupifcence, and that it only feeds and ftrengthens the Paffions; this Author's way of Writing being only fo taking, becaufe'tis fenfible and moving, and that it roufes our Paffions in an imperceptible manner.
It would not be time mifpent to prove this in particular; and, m general, that we are pleas d with all the divers Styles of Men, meerly on the account of the fecret Corruption of our Morals j but this is not the proper place for it; and befides it would carry us too far froni our purpofe. However, if we but refled on the Gonneftion of our Idea's and Paffions I formerly fpoke of; as alfo upon what pafles within our felves at the time of our Reading fome well wrote piece, we may in fome meafure difcover, that if we love the Sublime Style, the noble and free Air of fome Au- thors, 'tis becaufe of our Vanity, and our Paffion for Greatnefs and Independency. And that the relifh we find in that delicacy of Effeminate Difcourfes, is deriv'd from no other Fountain, than a fecret Inclination for Softnefs and Pleafure. In a word, 'tis Senfibility and not Reafon, a cer- tain Skill and Faculty for what affects the Senfes, and not for Truth, that makes fome Authors charm and ravifh us, even whether we will or no. But to return to Montagne.
The Reafons why his greateft Admirers fo much cry him up, to me feems to be, that they thought him a Judicious Author, and far from the imputation of Pedantry -, as alfo one who was throughly acquainted with the nature and weakneffes of the Mind. If I mould lhew then that Montagne with all his Gallantry, was as much a Pedant as many others; and that he had a very imperfect Knowledge of the Mind: I fliall make it appear, that thofe who moft admire him, were not perfwaded by the Evidence of his Reafons, but were only brought over by the Force of his Imagination.
The word Pedant is very Equivocal; butUfe, if I miftakenot, and even Reafon, will have it fignifie thofe, who to make oftentation of their falfe Science, quote all forts of Authors, right or wrong; talk meerly for talking fake, and to beadmir'd by the Ignorant; and without any Judg- ment or Difcretion,amafs together apophthegms and Paflages of Hiftory, to prove,or at leaft pre- tend to prove things, that cannot be made out by any thing but Reafon.
Pedant is oppos'd to Rational', and that which makes Pedants fo odious to Men of Senfe, is their being Irrational j for fenfible Men, naturally loving to Reafon, can't endure the Converfation of thofe who reafon not at all. Pedants are unable to reafon, becaufe their Mind is little, or elfe is taken up with Falfe Learning; and they are unwilling to reafon, as knowing they are efteem'd and admir'd by fome fort of People, more for their citing fome paflage of an Unknown or Ancient Author, than pretending to Argument and Reafoning. And thus their Vanity acquiefcing in the profpedi of the refped that's paid to them, fixes them to the ftudy of uncommon, and out of the Way Sciences, that attract the Admiration of the Vulgar.
Pedants therefore are vain, and arrogant, of great Memory, and little Judgments: fuccefs- ful and powerful in Citations, misfortunate and weak in Reafons: Of a vigorous and capa- cious Imagination; but defultory and difbrderly, and unable to keep to any Accuracy and Exa&nefs.
Having thus cleard the Notion of the word Pedant, it will be no hard matter to prove Mon- tagne as much a Pedant as moft others, in this fignification of it; which feems moft agreeable to Reafon and Cuftom. For I fpeak not here of the Pedant of the Long Robe, it being not a Peda- gogue's Gown that only makes a Pedant. Montagne, who had fuch an averfion to Pedantry ^ poffibly never wore a Gown; but neverthelefs could not diveft himfelf of all his Imperfe- ctions. He has laboured much for a Gentleman-like way, but has taken no great pains for ex- a&nefs of Thoughts; or if he has, 'twas to very little purpofe. And fo he became a Genteel Pedant, or a Pedant of a /pedes entirely new; rather than a Rational, Judicious, and a Worthy Man.
Montagne\ Book contains fo evident Proofs of the Vanity and Arrogance of its Author, as may make it feem anufelefs Undertaking to ftand to remark them. For a Man muft needs be very conceited, that, like him, could imagine the World would be at the pains of reading fo large a Book, meerly to gain fome acquaintance with its Author's Humours. He muft neceflarily diftin- guilh himfelf from the reft of the World, and look upon his own Perfon as the Miracle and Phoe- nix of Nature.
All created Beings are under an indifpenfable obligation of turning off the Minds of fuch as would adore them, towards the only One, that deferves their Adoration: And Religion teaches confervu' us never t0 fufi*r the Mind and Heart of Man> wnom G0D crcated for himfelf, to be bulled tuus fumS about us> aad to be ti*cn UP with loving and admiring us. When St. John proftrated himfelf ttc.DoM before the Angel of the Z.O.R.D, the Angel forbad him, faying; lam thy fellow Servant, and of adgra. thy Brethren; tVorfiip GOD. None but the Devils, and fuch as partake of their Pride, are pleas'd Chap. V. The Search after Truth. jj pleas'd with being worfhipp'd: To require therefore that others fhould be afFe&ed and taken up with our particulars, what is it but to defirenot only to be worfhipp'd with an outward and appa- rent, but alfo with a real and inward worfhip? 'Tis tt> defire to be worfhipp'd even as GOD him- felf defires it, that is, in Spirit and in Truth.
Moma^e wrote his Book purely to pidture himfelf, and reprefent his own Humours and Incli- nations; as he acknowledges himfelf in the Advertifement to the Reader, inferted in ajl the Edi- tions. I give the Pittiire of my felf, fays he: J am my felf the SubjetJ of my Booh. Which is found true enough by thofe that read him •, for there are few Chapters wherein he makes not fome Di- greffion to talk of himfelf: and there are even fome whole Chapters wherein he talks of nothing elfe. But if he wrote his Book meerly to defcribe Himfelf, he certainly Printed it, that his own Chardier might be reed in it. He therefore defir'd to be the Subject of the Thoughts and Attention of Men:, though he fays there is no reafon a Man (hould employ his time upon fo frivolous and idle a Subject. Which words make only for his Commendation: For if he thought it unreafona- ble for Men to fpend their time in reading his BooR, he himfelf afted againft Common Senfe in publilhingit. And fo we are oblig'd to believe either that he Thought not what he [aid, ox did not what became him.
But 'tis a pleafant Excufe of his Vanity, to fay he wrote only for his Friends and Relations: For, if fo, how chance there were publifh'd three Editions? Was not one enough for all his Friends and Relations? Why did he make Additions to his Bock in the laffc Impreflions, but no Retra&ions^ but that Fortune favour'd his Intentions? I add, fays he, but make no Corrections, be- caufe when once a Man has made his Book of publick right, he has, in my Opinion, no more pretence or title to it. Let him fay what he can better in another, but let him not corrupt the Works already fold. Of fuch as thefe "'tis folly to purchafc any thing before they are dead: Let them think long before they publijh. Why are they in fuch hafie? My Book is always one and the fame. He then was willing to publifh his Book for, and depofite it with the reft of the World, as well as to his Friends and Re* lations. But yet his Vanity had never been pardonable, if he had only turn'd and fix'd the Mind and Heart of his Friends and Relations on his Picture, fo long time as is neceffary to the reading of his Book.
If 'tis a Fault for a Man to fpeak often of himfelf, 'tis Impudence, or rather a^ kind of Sottifh- nefs to praife himfelf at every turn as Montagne does: This being not only to fin againft Chrifiian Humility, but alfo Right Reafon.
Men are made for a fociable Life, and to be form'd into Bodies, and Communities. But itmuft be obferv'd, that every particular that makes a part of a Society, would not be thought the mea- neft part of it. And fo thofe who are their own Encomiasts, exalting themfelves above the reft, and looking upon others as the bottom-mofl: parts of their Society, and themfelves as the Top- moft and moft Honourable, aflume an Opinion of themfelves, that renders them odious, inftead of indearing them to the Affe&ions and Efteem of the World.
'Tis then a Vanity, and an indifcreetand ridiculous Vanity in Montagne, to talk fo much to his own Advantage, on all occafions: But 'tis a Vanity ftill more Extravagant in this Author to tranferibe his own Imperfe&ions: For if we well obferve him, we fhall find that moft of the Faults he difcovers of himfelf, are fuch as are glory'd in by the World, by reafon of the Cor^ ruption of the Age: That he freely attributes fuch to himfelf, as can make him pafs for a Bold Wit, or give him the Air of a Gentleman; and that with intent to be better credited when he fpeaks in his own Commendation, he counterfeits a frank Confefllon of his Irregularities. He has reafon to fay, that The fetting too high an Opinion of one's felf, proceeds often from an equally Arro-, „, - gantTemper. 'Tis always an infallible fign that a Man has an Opinion of himfelf; and indeed J' ■" 3 Montagne feems to me more arrogant and vain, in difcommending than praifing himfelf; it being an infufferable Pride, to make his Vices the Motives to his Vanity, rather than to his Humiliation. I had rather fee a Man conceal his Crimes with Shame, than publifh them with Impudence; and, in my Mind, we ought to have that Vnchriftian way of Gallantry in abhorrence, wherein Montagne publifhes his Defects. But let us examine the other Qualities of his Mind.
If we would believe Montagne on his word, he would perfwade us that he was a Man of No Retention; that his Memory was treacherous, and faiPd him in every thing-: But that in his Judg- L.'i.ch.io ment, there was no defect. And yet fhould we credit the Portraiture he has drawn of his own L.\.ch.2^ Mind, I mean his Book, we fhould be of a different Opinion. I could not, fays he, receive an Or- »'2'? der without my Table-book; and if I had an Oration to fpeak, that was confid.er ably long-winded, I was fore'd to that vile and miferable neceffity of learning it word for word by Heart; otherwife J had neither Vrefencenor Affurance, for fear my Memory jliould fliew me a fippery trick. Does a Man that could learn Memoriter, word for word long-winded Difcourfes, to give him fome Prefence and AfTu- rance, fail more in his Memory than his Judgment? And can we believe Montagne when he fays, / am fore'd to call my Domeftick Servants by the Names of their Offices, or their Countries; it being the moft difficult thing to remember Names; and if I fhould live long, I am perfwaded I jlwuld forget my vwn.? That a plain Gentleman, who could retain by Heart, and word for word, and with AfFurance, long-winded Difcourfes, fhould have fuch a multitude of Servants, that he could not re- member their Names! That a Man, who was Born and Bred in the midst of Fields and Tillage, who L- 12. CI '4 kept Bufmefs and Farms in his Hands; and who fays, To be regardlefs of what lies at our Feet, of what l1' we have in our Hands, and of what most nearly concerns the neceffnies and ufe of Life, is a thing utterly inconfiftentwith his Maxim, fhould forget the French Names of his Domefticks! Could he be igno- rant, as he fays, of the most part of our Coins in ufe, the difference of one Grain from another, either Cc in 98 K Malebranche Concerning Book II.