love, of Be- By the Love of Greatnefs, we afTecl Power, Elevation, Independency, and a Self-fubfifting Be- mu-behi - n§' ^e are> a^ter a ^ort:, amDitious °f having a Necejfary Being', and in one fenfe defire to be or of Great- <® Gods: for GOD only has properly Being and Neceffary Exiitence, for that every Depending nefs and Nature exifts only by the Will of its Upholder. Wherefore Men, in defiring the Neceflity of r leaf me..their Being, defire Power and Independency, which may fet them beyond the reach of the Power of others. But by the Love of Pleafure, they defire not barely Being, but Well-being • Pleafure being the belt and molt advantageous Mode, of the Soul's Exiftence.
For it mutt be noted, That Greatnefs, Excellency, and Independency of the Creature, are not Modes of 'Exiftence, that render it more happy of themfelves^ for it often happens, that a Man grows miferable, in proportion to his growing great: But as to Pleafure, 'tis a Mode of Exiftence, which we cannot Actually receive, without being Atlually more happy. Greatnefs and Indepen- dency are commonly External Modes, confifting in the relation we have to things about us. But Pleafures are in the very Soul, are real Modes, which modifie her, and are. naturally adapted "to content her. And therefore we look upon Excellency, Greatnefs, and Independency, as things proper for the Prefervation of our Being, and ufeful fometimes, by the order of Nature, to the continuance of our Well-being. But Pleafure is always a Mode of the Mind's Exiftence, which of it felf renders it Happy and Content. So that Pleafure is Well-being -, and the Love of Pleafure, the Love of Well-being.
Now this Love of Well-being is fometimes more powerful and ftrong than the Love of Being: and Self-love makes us defire Non-exiftence, becaufe we want Well-being. 'Phis Defire is incident to the Damn'd, for whom it were better, according to the Saying of our SAVIO UR, not to be at all, than to be fo /// as they are^ becaufe thefe Wretches being the declar'd Enemies of him who contains in himfelf all Goodnefs, and who is the fole Caufe of all the Pleafures and Pains we are capable of\ 'tis impoflible they fhould enjoy any Satisfaction. They are and will be eternally miferable, becaufe their Will {hall ever be in the fame Difpofition and Corruption. Self-love there- fore includes two Loves, that of Greatnefs, Power, and Independence, and generally of all things thought proper for the prefervation of our Being •, and that of Pleafure, and of all things necef- fary to our Well-being; that is, to our being Happy and Content.
Thefe two Loves may be divided feveral ways: whether becaufe we are compounded of two dif- ferent parts, of a Soul and Body, by which they may be divided-, or becaufe they may be diftin- guifh'd or fpecify'd by the different Obje£ts, that are ferviceable to our Prefervation. But I mall infift no longer upon this, becaufe, defigning not a Treatife of Morality, there is no need of ma- king an exact Difquifition and Divifion of all the things relating to us, as our Goods. Only this Divifion was neceflary to reduce into fome order the Caufes of our Errours, Firft, I fhall fpeak to the Errours that are caus'd by the Inclination we have for Greatnefs, and whatever fets our Being free from Dependence upon others. In" the next place, I fhall treat of thofe which proceed from our Inclination to Pleafure, and whatever meliorates our Being as much as poflible, and contents us moft.
CHAP. VI.
I. Of the Inclination we have for whatever elevates us above others. II. Of the falfe Judgments of fome Religious Perfons. III. Of the falfe Judg- ments of the Superjlitiom and Hypocrites. IV. Of Voetius, Mr. Des Cartes' j" Enemy.
i.
WHatever tends to exalt us above others, by making us more perfe£t, as Science and Venue-, or gives us Authority over them by rendring us more powerful, as Honours and Riches; dmathnwe feems to put us in a fort of Independence. All thofe that are below us, reverence and fear us-, whatever are always PrePar5cl to execute what we pleafe for our Prefervation, and are afraid of offending detates m us or tufting our Defires: which makes Men conftantly endeavour to be Matters of thefe Ad- above vantages, which elevate them above others: for they don't confider that their Being and Well- others, being depend, in truth, on GOD alone, and not on Men: and that real Greatnefs, which fhall make them everlattingly happy, confifts not in the Rank they bear in the imagination of others, as impotent and miferable as themf elves -, but in an humble Submiffion to the Will of GOD: who being jult, will not fail to reward fuch as perfevere in the Order he has prefcrib'd them.
But Men not only defire actually to peffefs Science and Venue, Dignities and Riches; but lay out their whole Endeavours, that they may at leaft be thought really to poiTefs them. And if it may ons.
Chap. VI. Ihe Search after Truth. iip may be faid of them, That they are more follicitous to be Truly Rich, than to be thought Jo -, We may fay too, they are lefs careful to be Truly Vertuous, than to appear fo: for, as was hand1- ibmly laid by the Author of the Mora/ Reflexions $ Vertue would, not go far, unlefs Vanity bore her Company.
The Reputation of being Rich, Learned, Vertuous, produces in the Imagination of thole about -us, or that are of neareft Concernment to us, very advantageous Difpofitions on our behalf -, it lays them proftrate at our feet, actuates them on our account, and infpires them with all the Motions that tend to the prefervation of our Being, and the augmentation of our Greatneis: which makes Men careful to preierve their Reputation, as a Good they have need of, to live con- veniently in the World.
All Men then have an Inclination for Vertue, Science, Honours; and Riches •, and for the Re- putation of poffeffing thefe Advantages. We will now make it appear, by fome Inftances, how thefe Inclinations may engage us in Errour: and will begin with the Inclination for Vertue, or for the Appearance of it.
Thofe who feriouily labour to become Vertuous, employ moll of their Thoughts and Time in the learning Religion, and the exercife of Good Works: They defire, with St. Paul, to know only CHRI S T Crucify 'd, the Remedy of the Difeafe, and Corruption of their Nature: They with for no more Light than is requifite to their living as becomes Chrijiians, and to difcover their Duties: And next they ftudy only to grow fervent and punctual in Devotion; and fo trouble not themfelves with thofe Sciences which feem barren, and infignificant to their Salvation.
Which Conducl is not to be blam'd, but highly eiteem'd. Happy fhould we think our felves il exactly to have ferv'd it, as we repent the not having fufficiently perfii'd it. But what is reprova-^/^^^ ble is, That there being undoubtedly Sciences purely Humane, of greateft Certainty as well as7?fgmnti Ufe, which take off the Mind from fenfible things, and accuftom or prepare it infenfibly to reUfh/Sj j£.- the Truths of the Gofpel: Some pious Perfons too liberally condemn them without Examination,^? . as either unprofitable or uncertain.
True it is, that molt of the Sciences are very uncertain and ufeleis. 'Tis no Miftake, to think they contain only very infignificant Truths. No body's oblig'd to ftudy them 5; and 'tis better to defpife them altogether, than to be charm'd and dazl'd with them. However, we may affirm, That the Knowledge of fome Metaphyseal Truths is raoft necefiary. The Knowledge of an Uni- verfal Caufe, or of the Exiftence of a GOD, is of indifpenfible neceffity^ fince even the Cer- tainty of Faith depends on the Knowledge which Reafon affords of the Exiftence of a GOD: We ought to know, that 'tis His Will that conftitutes and governs Nature; that the Strength and Power of Natural Caufes is merely his Will: in a word, that all things depend on GOD all manner of ways.
Again, 'tis neceffary to know what is Truth; the means to diftinguiffi it from Errour: The Diftin&ion betwixt Bodies and Spirits, and the Confequences that may be drawn from it, as the Immortality of the Soul, and many others of like nature, which may be infallibly known.
The Knowledge of Man, or of one's Self, is a Science that cannot reafonably be delpis'd: It is ftor'd with infinite things, abfolutely necelTary to be known, in order to an Accuracy and Pene- tration of Mind. And if it may be faid, that a grofs and ftupid Man is infinitely fuperiour to Matter, becaufe he knows that he exifts, which Matter does not know: Thofe who are acquaint- ed with the Nature of Man, are certainty much above the Ignorant and Stupid, becaufe they know what they are, which the others don't.
But the Science of Man does not only merit our Efteem becaufe it exalts us above others, but much more for abajing us, and humbling us before GOD. This Science throughly acquaints us with the Dependence we have on him in all things, even in our molt, cuftomary Actions: It ma- nifeftly difcovers the Corruption of our Nature, difpofes us to have recourfe to him, who alone can cure us •, to faften upon him, to diftruft our felves, and quit our Self adherencies and Engage- ments: and furnifhes us with feveral other very requifite Difpofitions of Mind, to fit us for the Grace of the Gofpel.
Nor can a fuperficial Tincture, and a general Knowledge, at leaft ofMathematicks and Nature, be difpens'd with. Thofe Sciences mould be learn'd when we are young, as dilengaging the Mind from things fenfible, and preventing its growing foft and effeminate: they are very ufeful to the Conducl: of Life/ and even bring us -to GOD; the Knowledge of Nature doing it diretfly of it felf, and that of Mathematicks collaterally, by the Difguft it infufes, for thefalfe Imprefli- ons of the Senfes.
The Vertuous and Religious would do well not to dif-efteem theie Sciences, nor look on them as uncertain or ufelefs, till they are certain they have ftudy'd them fo throughly, that they can pafs a found Judgment on them. There are others enough, which they are at liberty to defpife as peremptorily as they pleale. They may fentence to the Flames the Heathen Poets and Philofo- phers, the Rabbins, with fome Hijlorians, and a multitude of Authors, on whofe Stock many fst up for Fame and Learnings and we fhall eafily forgive them. But let them not condemn the Knowledge of Nature, as contrary to Religion; fince Nature being rufd by the Will of GOD, the True Knowledge of it gives us to underftand and admire the Divine Power, Greatnefs, and Wifdom. For, lalt of all, it is probable that G 0 D has form'd the Univerfe, that Spirits might be employ'd in ftudying it; and by that ftudy be brought to know and reverence its Author* So that thofe who condemn the ftudy of Nature, feem to be Oppofers of rhe Will of GOD; but that they would have it thought, that fince the Fall the Humane Mind is incapacitated for that ftudy. Nor let icjo F. Malebranche Concerning Book IV, it be laid, that the Knowledge concerning Man puffs up the Mind, and fenders it vain and arro- gant -, becaufe thofe who are iiippos'd to underftand Humane Nature beft ( though frequently they underftand it very little) are intolerably proud and prefumptuous. For 'tis plain, that no Man can be well acquainted with himfelf, but he muft be fenfible of his Weaknefs and his Mifery. IIL " So then it is not true and folid Piety that fo commonly condemns what it does not underftand, Of the but rather Superftition and Hypocrifie. The Superftitious, out of a flavifli Fear, and a dejecfiori falfe Judg- and timeroufnefs of Spirit, ltart and boggle at a lively and penetrating Wit. Explain to them, ments of for usance, the natural Reafons of Thunder, and its Effects, and you fhall be a reputed Atheift. fltthTani But 'Hypocrites, by a diabolical Malignity, transform themfelves into Angels of Light: for they H^omtes. employ the appearances of Truths of univerfally facred and rever'd Authority, to withftand, frorrf out of partial Interefts, fuch Truths as are rarely known, and of little Reputation. Thus they oppugn Truth by her own Image: and whilft they ridicule in their Heart what is reverenc'd by the World, they eftablifh their Reputation fo much more deep and impregnable in the Minds of Men, as the Truth they have abus'd is more facred and inviolable.
Such Perfons are the ftrongeft, powerfulleft, and moil formidable Enemies of the Truth. They are not indeed very common: but there need be but few to do a world of mifchief The Shew ■ of Truth and Vertue frequently do more Evil, than Truth and Vertue themfelves do Good. For one fubtile Hypocrite is enough to overthrow what coft a great many truly wife and vertuous, much labour and pains to build. cfVoetius. Monfieur Des Cartes, for inftance, has demonstratively prov'd the Exiftence of a GOD, the Im- mortality of our Souls, and a great many other both Metaphyseal and Pbyjica/ Queftions: and our Age is under infinite Obligations to him for the Truths he has difcover'd to us. Notwith- ftanding, there ftarts up an inconsiderable Perfon, and takes upon him ( being an hot and vehe- ment Declamer, and in Efteem with the People for the Zeal he manifefted for their Religion ) to compofe Books full of Calumnies againft him, and accufe him of the vileft Crimes. Des Cartes was a Catholic k, and was Tutor'd in his Studies by the Jefuits, whom he frequently mention cl with an honourable refpecf. This was enough with that malicious Spirit, to perfuade a People, oppofite to our Religion, and eafie to be provok'd upon Matters fo nice as thofe of Religion are, that he was an Emiffary of the Jefuits, and had dangerous Defigns: becaufe the leaft fhadow of Truth in Points of Faith, has more influence on Men's Minds, than real and effective Truths in Matters oiPbyficks or Metaphyficks, for which they have little or no regard. Des Cartes wrote of the Exiftence of a GOD; and this was fufficient for this Slanderer to exercife his falie Zeal, and to opprefs all the Truths that made for his Enemy's Defence. He accus'd him of Atbeifm, and of cunningly#and clandestinely teaching it -, like that infamous Atheift Vanino, burn'd at Tou- loufe, who, to cover his Malice and Impiety, wrote for the Exiftence of a GOD. For, one of the Reafons he alledges for his Enemy's being an Atheift-, was, that he wrote againft the Albeifts, as did Vanino, for a cloak to his Villany.
So eafie is it for a Man to overwhelm Truth, when fupported with the fhews of it, and when once he has obtain'd an Authority over weaker Minds. Truth loves Gentlenefs and Peace; and though me be very ftrong, yet fhe fometimes yields to the Pride and Arrogance of Falfhood and a Lye, drefs'd up and-arm'd in her own Appearances. She knows that Errour cannot finally prevail againft her; and if it be her Fate fometimes to live profcrib'd and in obfcurity, 'tis only to wait more favourable opportunities of manifefting her felf: for fhe generally at laft breaks out in greater Strength and Brightnefs, even in the very place of her Oppreffion.
'Tis no wonder to hear an Enemy of Des Cartes, a Man of a different Religion, and ambitious to raife himielf upon the Ruins of Men above him, an injudicious Haranguer; in a word, a Voetius, to talk contemptuouily of what he neither does nor will underftand. But 'tis to be admir'd, that fuch as are neither Enemies to Des Cartes, nor his Religion, fhould be poffefs'd with an Averiion and Contempt of him, on the account of the Reproaches they have read in Books compos'd by the Enemy both to his Perfon and his Church.
That Heretick's Book, intitled Defperata Caufa Papatus, is a fufficient Proof of his Impudence, Ignorance, Outrage, and defire of feeming Zealous, thereby to purchafe a Reputation amongft his Flock: which fhews that he's not a Man to be trufted on his Word. For as we are not to believe all the fabulous Stories he has heap'd together in his Book againft our Religion; fo we are not to believe, on the ftrength of his Affirmation, thofe bitter and hainoufly injurious Accufations he has forg'd againft his Enemy.
'Tis not then the part of a Rational Man, to enter into a Perfuafion that M. Des Cartes was a dangerous Perfon -, becaufe they have, perchance, read it in fome Book, or heard it laid by others, whole Piety is awful and refpecfed: for Mens bare words are not to be credited, when they ac- cufe others of the higheft Crimes; nor is the Zeal and Gravity it is fpoken in, fufficient Induce- ment to perfuade us of the Truth of it. For, in fhort, 'tis poihble for Folly and Falfhood to be fet off in the fame manner as better things, efpecially when the Speaker is won over to the Belief of them out of Simplicity and Weaknefs.
'Tis eafie to be informed of the Truth or Falfhood of the Indiftment drawn up againft M. Des Cartes; his Writings being eafie to come by, and not difficult to be understood by an Attentive Perfon. Let a Man therefore read his Books, that better Evidence may be had againft him than a bare Hear-Jay; and after he has well read them, and digefted them, it may be hop'd the Plea of Atbeifm will be thrown out, and on the contrary, all due Refpeft and Deference paid to a Man, who Chap. VII. The Search after Truth. i&i who in a molt fimple and evident manner has demonftrated not only the Exiftence of a GOD, and the Immortality of the Soul, but a great number of other Truths, that till his time were never thought on.
CHAP. VII.
0/" fta Dejire of Science, and of the Judgments of the falfly Learned.
TH E Mind of Man is doubtlefs of a little Reach and Capacity, and yet he longs to know every thing: All Humane Sciences are unable to fatisfie his Defires, though he has not room to comprehend any one in particular. He is conftantly difquieted, and impatient for Knowledge, either becaufe he hopes to find what he feeks for, as we have faid in the foregoing Chapters; or, becaufe he is perfuaded that his Soul is agrandiz'd by the vain poffeflion of fome extraordinary Knowledge.
The irregular Defire of Happinefs and Greatnefs, puts him upon the Study of all Sciences, ho- ping to find Happinefs in moral, and looking for that falfe Greatnefs in fpeculative Knowledge.
Whence comes it, that there are Men who fpend their Life in Reading the Rabbins, and iiich like Books, written in foreign, obfcure, and corrupt Languages, by injudicious and fenflels Au- thors j but from a Perliiafion that the Knowledge of the Oriental Tongues gives them a wonderful Lift and Exaltation above others that know nothing of them? and what can bear up their Courage under lb ungrateful, unpleafant, painful, and ufelefs a Study, but the hope of Eminency, and the profpecl: of fome vain Greatnefs? And indeed, they are look'd upon as extraordinary Men: they are complemented upon their profound Learning-, they are more awfully liftned to than others: and though we may, for the moft part, pronounce them the molt injudicious of all, if it were only for wafting their Life on fo inhgnificant a Bufinefs, which can neither make them wifer nor happier; yet they are fuppos'd to have greater Senfe and Judgment than others: Becaufe they are more knowing in the Derivation of Words, we think them more learn'd in the Nature pf Things.
'Tis for the lame Reafon that AJironomers employ their Time and Fortune to get an accurate Knowledge of what's not only ufelefs, but impoflible to be known: They would find in the Courles of the Planets fuch an exaft Regularity, as does not belong to them;, and erecl: Agrono- mical Schemes to foretel EfFe£ts, the Caufes whereof they do not know. They have fram'd a Selenography, or Geography, of the Moon, as if Men defign'd to travel thither; and have already lhar'd that World amongft the molt famous AJironomers: few of them but are awarded fome Province in this Country, as a Recompence for their Labours: And I queftion whether they think it not a piece of Honour to have been in the good Graces of him who fo magnificently diftribu- ted thefe Kingdoms.
What makes Rational Men fo hot in the Study, of this Science, whilft at the fame time they are grofly ignorant as to molt ufefiil Truths, but that there feems to be fomething great in the Know- ledge of Heavenly Tranfacfions: The Knowledge of the lealt thing happening in the Upper World, feems more Noble, Sublime, and befitting the Greatnefs of their Mind, than the Know- ledge of things vile, abjecl, and corruptible, as they think Sublunary Bodies. The Excellency of a Science, derives from the Excellency of its Ob jetl '. This is a notable Principle! The Knowledge of the Motion of Inchangeable and Incorruptible Bodies, is therefore molt noble and elevated of all other-, and as fuch, feems worthy of the Greatnefs and Excellency of their Mind.
Thus it is Men fuffer themfelves to bedazled with a falfe Idea of -Greatnefs, which flatters and excites them. The Imagination Itruck, falls down before the Phantom, which it reverences, to the blinding Reafon that mould judge of it, and turning it upfide down. Men feem to be in a Dream, -when they judge of the Objects of their Paffions; to have their Eyes feal'd up, and to be deltitute of common Senfe. For what is there of fo great Importance in the Knowledge of the Motions of the Planets? Don't we know enough already to regulate our Months and Years? Why fo much ado, to know whether Saturn is incircled with a Ring, or a great multitude of Little Moons? and why mult we make Parties hereupon? What Reafon is there for a Man ro boalt him- felf upon the Prediction of the Greatnefs of an Eelipfe I when poflibly the Succefs was owing only to a luckier Guefs. There are Men appointed and encourag'd by the Royal Order to obferve the Stars -, let us fit down content with their Obfervations. This Employment they follow with Reafon, becaufe they engage in it by Duty: It is their proper Bufinefs; and therefore their La- bours are fuccefsful, as grounded upon Art, and carried on with all imaginable Accuracy and Application; and they want nothing to promote their Endeavours. Thns we ought to be fully fatisfy'd as to a Matter that concerns us fo little, whilft they communicate to us their Difco- veries.
'Tis requifite that many Perfons ftudy Anatomy, fince its Knowledge is exceeding ufeful •, that Knowledge being moft to be defir'd which has moft Life and Advantage. Whatever contributes any thing to our Happinefs, or rather to the eafing our Infirmities, and mitigating ourMiferies, may, and mult be ftudied. But to be prying whole Nights at the end of a Telefcope, to difccver in the Heavens fome Spot, or new Planet or other -, to ruin a Man's Health and Happinefs, to' neglect all his Bufinefs, that he may pay conftant Vifits to the Staff) and meafuie their Magni- tudes' i $2 F. Malebranche Concerning Book IV.
tudes and Situations, is, in my mind, entirely to forget both what a Man is at prefent, and what he fhall be hereafter.
. But you'll fay perhaps, that this manifeits the Greatnefs of him who made thefe mighty Ob- jects: To which I fay, That the leaf Fly fhews forth the Power and Wifdom of GOD, to thofe who attentively confider it without prejudice to its Littlenefs, more than all that the Afironomers know concerning the Heavens • Yet Men are not made to confider Flies •, and we think their pains but ill employ'd, who have ftudied to inform us how the feveral Lice of every refpe&ive Ani- mal are made, and how different Worms are transform'd into Flies and Butter-flies. They may, if they pleafe, for their diverfion, when they have nothing elfe to do, bufie themfelves about thefe things: but they ought not to fpend their whole time upon them, unlefs they are become infenfible to their mileries.
But it lies upon them to be inceffantly endeavouring to know GOD and themfelves, to labour ferioufly to get rid of their Errours and Prejudices, of their Pafhons, and Inclinations to Sin; to be importunate in the fearch of Truths moft needful for them: for at laft thofe. fhall be found to be moft judicious, who are moft careful in the Enquiry after the folideft Truths.
The principal Caufe which engages Men in thefe falfe Studies, is, their having conjoin'd the Idea of Learned to thefe vain and unfruitful Sciences, inftead of annexing it to the fblid and ne- ceifary. When once a Man has the Thoughts of growing Learned in his Head, and the Spirit of - Polimathy begins to work, he is little concern'd to know what Sciences are moft neceilary, either to guide him by the Rules of Vertue, or to perfect his Reafon: he only fixes his Eye on fuch as go for the Learned in the World, and obferves what they have in them that makes them fo confi- derable. All the moft folid and neceifary Sciences being of common and eafie accefs, can neither ■ make their PoiTeftbrs admir'd nor refpe£ted: for common things, however fine and admirable in themfelves, are carelefly and fupinely regarded •, which makes the Pretenders to Learning, dwell but little on Sciences neceifary to the Conduct of Life, and the Perfe&ion of the Mind. For thefe raife not in them that Idea of the Sciences which they had form'd, as not being thofe they admir'd in, others, and which they would have others to admire in them. - The Go/pel, and Morality, are Sciences too common and ordinary for them: they love to be skill'd in the Criticifms of fome words to be met with in the Ancient VbiloJ ophers or Greek Poets. The Tongues, as Arabick and Rabbinage, and all except their genuine native Language, feem wor- thy their Study and Application: If they read the Holy Scriptures, 'tis not to learn Piety and Re- ligion; but, Points of Chronology and Geography, and Difficulties of Grammar, take them wholly up: and they are more earned to know thefe things, than the falutary Truths of the Gotpel: they aim at the polfeflion of the Science they have foolifhly admir'd in others; and for which they are likely to be admifd by other Pools in their turn.
'Tis fo with them in point of Natural Knowledge -, not the moft Ufeful, but the leaft Com- mon, is their Beloved. Anatomy is too mean and low for them -, but Aftronomy is more noble and exalted. Ordinary Experiments are unworthy their Application •, but thofe rare and wonderful Ex- periments which can never inftru£l us, are thofe they moft carefully obferve.