However I do not pretend that Tertullian ought to have written with Geometrical Plainnefs. Fi- gures which exprefs our fentiments and motions, with refpect to the Truths we expofe toothers, are abfolutely neceffary; and I think that more efpecially in difcourfe of Religion and Morality we ought to Employ thofe Ornaments which procure all the reverence that is due to Truth, and thofe Motions which actuate the Soul, and incline her to vertuous Actions. But we are not to.drefs up and adorn a Phantafm without fubftance and reality; nor excite Motions when there's no occafion; and if we will vigoroufly imprefs on our Hearers Conviction, and Certitude, 'tis neceffary that the Ccuviiiion mould relate to fomething true and folid. We muft neither convince, nor be convin- ced without knowing evidently, diftinftly, precifely, why we do the one, orfufferthe other. We ought 10 know both what we fay, and what we think; and only to Love Truth, and Know- ledge, without putting out the Eyes of others, after we have made blind our felves, T H E The Search after Truth, ~iiy ILLUSTR AT ION UPON THE Wherein I explain how we fee all things in God, both Truths and Laws Eternal.
I Hoped that what I had faid upon the nature of Ideas, was fufficient to have fhown that God only enlightens our underftanding. But I have found by Experience, that there are Perfons incapable of a competent Attention to conceive the Reafons I have given of this Princiole„ Abftraded reafons are incomprehenfible to the greateft part of Men, but that which is fenfi- ble awakens them, and fixes and keeps open the Eye of their Mind. They cannot confider nor confequently, comprehend what comes not under the Senfes, nor Imagination. Which thing I have often faid, nor can I too often repeat.
'Tis plain that Bodies are not vifible of themfelves: that they cannot ad upon our mind, nor re- prefent themfelves to it. This has no need of proof ^ but is difcover'd by a bare perception and is infinitely more certain, than that Bodies communicate their Motion when they meet. But' it is not certain, fave with thofe who filence their Senfes, to lifteh to their Reafon. Therefore all Mankind believe that Bodies impel each other, becaufe the Senfes tell them fo, but they do not be-» lieve that Bodies are of themfelves abfolutely invifible, and incapable of ading on the Mind, be- caufe the Senfes do not tell them this, but feem to fay the contrary.
Neverthelefs there are Tome whofe reafon is fo fteadfaft and refolv'd, as to rife up to the rnoft abftrad Truths. They contemplate them with attention, and couragioufly refill the Impreffion of their Senfes and Imagination. But the Body infenfibly weighing down the Mind, they relapfe, thefe Ideas vanifh, and whilft the Imagination ftirsup more fenfible and lively, the former are beheld as Apparitions, that only caufe miftruit and fear of delufion.
We are eafily apt to difbruft thofe Perfons, or things we are not familiar with, and which have not afforded us any fenfible pleafure: For 'tis Pleafure that wins the Heart, and Familiarity thaC cures our Trouble and difquiet of Mind. Wherefore thofe who are not us'd to Metaphyseal, and abftrad Truths, are very prone to believe we purpofe to feduce them, when we only labour, to in-, itrud them. They look with a fufpicious Eye, and a kind of dread, upon Ideas which have nothing charming and fenfible, and the Love they bear to their own Repofe and Felicity, fpeediiy rids them of fo vexatious a Contemplation, which feems incapable of contenting them.
If the Queftion, before us, were not of the greateft Importance, the Reafons I have given, and fome others not neceffary to be produc'd, would oblige me to fay no more of it -7 for I forefee that whateverl can fay upon this fubjed will never enter'the Heads of fome People. But this Princi- ple, That there is none but God who enlightens us ^ and that this illumination is efFeded by the ma- nifeftation of an immutable, and neceffary Reafon, or Wifdom; feems to me fo conformable to Reli- gion, that I think my felf indifpenfably oblig'd to Explain it, and maintain it to the utmoffc of my Power. I had rather be call'd a Vifionifl, Enthuftafi, and all the fine Names that the Imagination, (which in little Souls is always Sarcaftical) ufes to oppofe to reafons it cannot comprehend, or de- fend it felf againft-, than to grant that Bodies are capable of inftruding me 3 that I am my own Mafier, Reafon and Light: and that to be thoroughly inform'd in all things, I need only confult my felf } or other Men, who perhaps may fill my Ears with a loud noife, but certainly cannot infufe Light and Knowledge into my Mind. Here then are fome farther Reafons for the Opinion 1 have eftablifh'd, in the Chapter belonging to thisllluftration.
No body will deny that Man is capable of knowing Truth: and theleaft intelligent Philofophers acknowledge that he partakes of a certain Reafon, which they don't determine. And therefore they define him animal Rationis particeps. For there is no body but knows, at lealt confufedly, that the efTential difference of Man confifts in his necefTary union with Univerfal Reafon, though it be not commonly known who it is that includes this Reafon, and little Care is taken to difcover it. I fee for Example,that two times two are four, and that aFriend is preferable to a Dog., and lam certain there is no Man in the World but fees this as well as I. Now I difcover not thefe truths in the Mind of others, no more than others do in mine: Therefore there is necefTarily an Vniverfal Rea- fon which enligntens me, and all intelligent Beings. For if the Reafon I confult were not the fame as that which anfwers the Chinefe, 'tis evident, I could not be afTur'd, as I am, that the Chinefe fee the simbo vU demus verum e(fe quod dicis& umbo vldemiis verum ejje quod dico, ubi quxfo idvidemus? Nee ego utique in te, nee tain me\ fed. umbo in ipfa, qu/efupra meutesnoftw eft, wornmmnbili veritate. Confefs.de S. Aug, /, 12. c. 25. See St Auftin De lib'ero arbitrio, L fame L fame ig*?. Malebranchb Concerning fame Truths as I fee. Therefore the Reafon we confult, when we retire into our felves^ is in tank' verfal Reafon: I fay when we retire into our felves, for I fpeak not here of the Reafon which is follow'd by a Man in a Paffion. When a Man prefers the Life of his Coach-Horfe before that of his Coach* Man, he has his Reafons for it, but they are particular Reafons which every rational Man ab- hors. They are reafons which at Bottom are not reasonable, becaufe not conformable to Soveratgn or univerfal Reafon, which all Mankind confults.
I am certain that the Ideas of things are immutable, and that Eternal Truths and Laws are necejfa- ry. 'Tis impoffible they fhould not be what they are. But in my felf I find nothing either immu= table, or necefTary: ' Tis pofljble for me not to exift: or exift otherwife than I do. There may be Minds that are not like me: and yet I am certain there can be no mind that fees other Truths,, and Laws than what I fee. For every mind necefTarily fees that two times two are four; and that a Friend is to be prefer'd before a Dog. We mufl then conclude, That the Reafon which is confut- ed by all minds is an immutable and necefTary Reafon.
Moreover, it is evident, that this fame reafon is Infinite. The mind of Man clearly conceives that there either are, or may be an infinite number of intelligible Triangles, Tetr agones, Pentagones, and other fuch like Figures. Nor does it only conceive, that the Ideas of figures are inexhauftible, and that it might ftill difcover new ones, though it fhould ftudy only thefe Figures to all Eternity; but it perceives an Infinity in Extenfion. The mind clearly perceives that the number which mul- tiplied by it felf produces 5, or any of the numbers between 4 and 9, between 9 and \6, between 16 and 25, &c. is a Quantity, a Relation, zFratlion, whofe terms contain more figures than will reach from one Pole ot the World to the other. It clearly fees it is fuch a Relation as none but God can comprehend, and that 'tis impoffible to exprefs it exaftly, becaufe to exprefs it we need a Era* tJion whofe two terms are Infinite. I might bring a great many fuch Examples,from which we might conclude, not only that the Mind of Man is finite, but that the Reafon he confults is Infinite. For in brief, his Mind clearly fees infinite, in this Reafon, though he does not comprehend it, fince he can compare incommenfurable numbers together, and know their Relations, though he cannot compare them with the unite. Or, (that we may ftick only to what is fenfible,) The Reafon which Man confults is infinite, fince it cannot be exhaufted,and it has always fomething to anfwer to what- ever we demand.
But if it be true, that the Reafon whereof all Men participate be univerfal, and infinite.- if it be true that it is immutable and necefTary • it is certain, that it differs not from that of God himfelft For none but the univerfal and infinite Being contains in himfelf univerfal and infinite Reafon. All Creatures are particular Beings; wherefore Vniverfal Reafon is not created. No Creatures are in- finite: Univerfal Reafon therefore is no Creature. But the Reafon we confult is not only Univer- fal and Infinite, but alfo necefTary and independant,and we conceive it in one fence more independant than God himfelf. For God cannot but ad by this Reafon; on which he in one fence depends 5 and which he muft needs confult and follow. But God confults only himfelf: He depends on no- thing. This Reafon therefore is not diftincb from him; but is coeternal and confubftantial with him. We fee clearly that God cannot punifh an innocent Creature: that he cannot, fubje£t minds to Bodies, and that he's oblig'd to follow Order. We fee therefore the Rule, Order and Reafon of God -, for what other Wifdom than that of God can we fee,when we fear not to affirm,that God is oblig'd to follow it?
But after all, can we conceive any Wifdom which is not the Wifdom of God? Does Solomon, who Ipeaks fo well of Wifdom, diftinguifh it into two forts? Does not he teach us that which is Coeternal with God, that by which he has eftablifh'd the Order we fee in his Works, is the fame which prefides over all Minds; and which Legiflators confult to make Juft and Reafonable Laws. We need only read the Eighth Qhapter of Proverbs, to be perfwaded of this Truth. I know that the Holy Scripture fpeaks of a certain Wifdom, which it names the Wifdom of the Age, the Wifdom of Men; but then it fpeaks only according to appearance, or ordinary Opinion: For we learn in o- ther places, that that Wifdom is Folly, and Abomination, not only before God, but before all Men that confult Reafon.
Certainly, if Eternal Laws and Truths depended on God, and were eftablifh'd by a free will of the Creator: in a word, if the Reafon we confult were not necefTary and independant: it feems evi- dent to me, that we muft bid farewel to all true Science \ and that we might err in affirming that the Arithmetick and Geometrie of theChinefe is the fame as ours. For indeed if it were not abfolute- ly necefTary that 2 times 4 fhould be 8, or the three Angles of a Triangle equal to two right ones; what proof could we have that thefe forts of Truth were not like thofe which are receiv'd, but in fomeUniverfities,and which continue but a certain Seafon? Do we clearly conceive that God' cannot defift to will what he will'd with a will abfolutely free and indifferent? or rather do we clearly con- ceive it impoffible for God to have wilTd certain things, for a determinate time, or place, for fome particular Perfons, or certain kinds of Beings; fuppofing him, as fome will have him, intirely free and indifferent in that Will •, For my own part, I cannot conceive any Necejfity in Indifferency, nor reconcile two fooppofite things together.
Butletitbefuppos'd, that it can be clearly perceiv'd, that God by a Will intirely indifferent, has eftablifh'd for all times, and for all places, Laws and Truths Eternal; and that at prefent they are immutable becaufe of that Decree. But where do they fee this Decree? Has God created any Beingreprefentativeofit? Will they fay it is a Modification of their Soul? They fee clearly ahat Decree •, for they have learn'd that Immutability is afcertain'd to EternalTruths and Laws: But where is it that they fee it? Certainly if they fee it not in God, they fee it not at all For that Decree The Search after Truth. "f^'e Decree can be no where but in God, nor can it be feen but where he is. The Philofophers cannot then be certain of any thing, unjefs they confult God, and are anfwer'd by him. 'Tis in vain for ^them to exclaim: and they muft either yield or hold their Peace.
But after all, that Decree is an ungrounded Imagination. When we think on Order and Eter- nal Laws and Truths, we do not naturally enquire the Caufe • for they have none. We do not clearly fee the neceflity of this Decree, nor do we think immediately upon it: On the contrary we perceive evidently by a fimple view, that the nature of numbers, and intelligible Ideas is immuta- ble, neceflary, and independent. We fee clearly that it is abfolutely neceflary for 2 times 4 to be ?, and that the fquare of the Diagonal of a fquare is double to that fquare. If we doubt of the ab- solute neceflity of thefe Truths, 'tis becaufe we turn our back upon their Light, reafon upon a falfe Principle, and fearch for their nature, their Immutability ^ and independance out of themfelves. Thus the Decree for the Immutability of thefe Truths is a fidion of the mind, which fuppofing it fees not wh3t it fees in the Wifdom of God j and knowing him to be the caufe of all things, thinks; it felf oblig'd to imagine a Decree to afcertain immutability to thefe Truths, which it cannot ehoofe but acknowledge to be immutable. But this Suppofition is falfe, and we ought to beware of it. 'Tis only in the Wifdom of Gody that we fee Eternal, immutable, and neceflary Truths: nor can we fee any where elfe the Order which God himfelf is oblig'd to follow, as I have faid before: The mind is made for that Wifdom, and in one fence it can fee nothing elfe. For if it can fee the Crea- tures, 'tis befaufe He whom it fees, though in a very imperfect manner, during this life, compre- hends them all in the immenfity of his Being, in an intelligible manner, and proportionate to the mind, as I have fhown in another place.
If we had not in our felves the Idea of Infinite, and if we faw not all things by the natural union of our mind with univerfal, and infinite Reafon, it feems evident, that we could not have liberty to think on all things: For the mind cannot deftre to confider things except it has fome Idea of tbem, and it is not in its Power to think adually on any thing but what it may defire to think on. And fb we (hall cafhier Man of his Liberty of thinking on All, if we feparate his mind from him who comprehends all. Again: fince we can love nothing but what we fee, if God fhould only give us particular Ideas, it is manifeft he would fo determine all the Motions ot our Will, that ft would be neceflary for us to Love only particular Beings. For in brief, if we had not the Idea of infinite, we could not love it: and if thofe who pofitively affirm they have no Idea of God, fpeak as they think, I fcruple not to affirm they have never lovM God, for nothing feems certainer to me, than that nothing can be the Objed of our Love, which is not of our conception. , Laftly, If Order, and Eternal Laws were not immutable, by the neceflity of their nature, the cleareft and ftrongeft proofs of Religion would, Iqueftionnot, be deftroy'd in their Principle, as well as Liberty, and the moft certain Sciences. For it is evident, that the Chriftian Religion which propofes JESUS CHRIST as a Mediator, and Refiorer, fuppofes the Corruption of nature, by original Sin. But what proof can we have of this Corruption? The flelh wars, you will fay, againft the Spirit, has brought it into fubjedion, and tyrannizes over it. This I grant. But this, fays a Libertine, is no Diforder. This is as it pleas'd God; who ordain'd it fo; who is the Matter of his own decrees; and who conftitutes what Order he thinks fit amongft his Creatures. How fhail it be prov'd that 'tis a Diforder for Minds to be fubjeded to Bodies, unlefs we have a clear Idea of Order, and neceflity, and know, that God himfelf is oblig'd to fallow it, by a ne- ceflary Love which he bears to himfelf? But farther, ftppofing that Order depends on a free De- cree of God, we muft flill have rccourfe to him to be inform'd of it: God muft neverthelefs be con- fulted, ncitwithftanding the averfion which fome of the Learned have, to apply to him •, and this truth muft ftill be granted, that we have need of God to be inftruded. But that fuppos'd free De- cree which is the caufe of Order, is a meer fiftion of mind for the Reafons I have given.
If it be not a neceflary Order that Man fhould be made for his Author, and that his will fhould be conformable to Order, or to the effential and neceflary will of God: If it be not true that jdftions axe good or ill, becaufe agreeable or repugnant to an immutable and neceflary Order, and that this fame order requires that the Good fhould be rewarded, and the Evil punifh'd: Laft of all, if all Men have not naturally a clear Idea of Order, even of fuch an one as God himfelf cannot will the contrary to what it prefer ibes, (fince God cannot will Diforder J certainly I can fee nothing but Univerfal Confufion. For what is there to be blam'd in the moft infamous and unjuft adions of the Heathens, to whom God has given no Laws? What will be the reafon that will dare to judge them, if there be no fupream reafon that condemns them?
There is a Poet who fays, 'tis impoflible to diftinguifh Juftice from Injuftice: and a Philofopher Necmturi that will have it an infirmity, to blufh or be afham'd for infamous adions. Thefe and the like Pa- ^[fj"^0 radoxes are often aflerted in the heat of Imagination, and in the tranfport of the Paflions. But how ^w»«! can we condemn thefe Opinions, if there be not an Univerfal and Neceflary Order, Rule, or Reafon, Lucretius. which is alfoprefent to thofe who can retire into themfelves? We fear not on feveral occafions to Diogenes. judge others, and alfo our felves: but by what Authority fhould we do it, if the inward Reafon that judges, when we feem to pronounce Sentence againft others and our felves, be not fupream, and common to all men?
But if this Reafon were not prefent to thofe who retreat into their own Breaft; and if the Hea- thens too, had not naturally fome union with the order we fpeak of •, upon the fcore of what Sin or Difobedience could they be reckon'd culpable, and by what Juftice could God punifh them? This I fay, upon a Prophet's teaching me that God is willing to * make Men the Arbiters betwixt * Aldtl0W 0 Inhabitants of Jerufalem, judge betwixt me and rnj Vineyard. Tfa. 5. 3 him F. Malebranche Concerning him and his People, provided they determine by the immutable, and neceffary order of Juicice? Nero kill'd his Mother, it is true: But in what has he done amiis? He follow'd the natural Motion of his Hatred: God gave him no Precept to the contrary: the Laws of the Jews were not made* for him. You'll fay perhaps that fuch adions are reftrain'd by the Natural Law, and that was known to him: But what prx>of can you have of it? For my own part I agree to it; becaufe indeed this is an irrefiftible Proof for an Immutable, and Neceflary Older:, and for the Knowledge which e- very Mind has of it, and that fo much more clear, as it is more united to Univerfai Reaibn^ and lefs fenfible to the impreffion of the Senfes and Paffions; In a word, as it is more reafonable.. But 'tis requifite that I explain. as clearly as poffibly I can, the fenfe I have about Natural, or Divine Order and Law. For the difficulty that is found to ernbwee my Opinion, proceeds, it may be, from the want of a dtftind conception of my meaning.
'Tis certain that God comprehends in himfelf, after an intelligible manner, the Perfusions of all the Beings he has created, or can create:, and that by the'fe intelligible Perfections, he knows the Effenceof all things, as by his own Wills he knows their Exiftence. Which perfections are like- wife the immediate Objed of the Mind of Man, for the Reafons 1 have given. Therefore the in- telligible Ideas, or the Perfections which are in God, which reprefent to us what is external tohim,; are abfolutely neceflary and immutable. But Truths are nothing but relations of Equality, or Inequa- lity, that are found between thefe Intelligible Beings, flnce it is only true that 2 times 2 are 4, or that 2 times 2 are not 5, becaufe there is a Relation of Equality between 2 times 2 and 4, and of In- equality between 2 times 2 and 5. Therefore Truths areas immutable, and neceflary as Ideas. Ic has ever been a truth, that 2 times 2 are 4, and 'tis impoflible it (hould ever be falfe: which is vi- Art. 6.& **kle, without any Neceflity, that God, as fupream Legiflator, fhould have eftablifh'd thefe Truths/ 8. fo, as is faid by M. des Cartes, in his Anfwer to the fix Objedions.
We eafily comprehend then what is Truth, but Men find fome difficulty to conceive what is this immutable, and neceflary Order: what is this Natural, and Divine Law which God neceflarily wills, and which the Righteous likewife will. For a Man's Righteoufnefs confifts in his Loving Or-* deri and in his conforming his Will in all things to it: as that which makes a Sinner in his difiiking Order in fome things, and willing that it (hould conform to his Defires. Yet methinks thefe things are not fo myfterious, as is imagin'd -, and I am perfwaded all the difficulty that is found in them proceeds from the trouble the mind is at to afpire to abftrad, and Metaphyseal Thoughts. Here then is in part what are my Thoughts of Order.
'Tis evident that the perfections which are in God reprefentative of created, or poflible Beings^ are not all Equal: That thofe for Example which reprefent Bodies, are lefs noble, than others that reprefent Spirits •, and that even in thofe which reprefent only Bodies, or Spirits, there are degrees of perfection, greater and lefler ad infinitum. This is clearly, and eafily conceiv'd, though it be hard to reconcile the fimplicity oi the Divine Ejfence, with that variety of Intelligible Ideas, included in his Wifdom. For 'tis evident, that if all the Ideas of God were equal, he could fee no difference between his Works; fince he cannot fee his Creatures, fave in that which is in himfelf, reprefenting them: And if the Idea of a Watch which fhows the Hour, with all the different Mo- tions of ^he Planets, were no perfeder than that of another, which only points to the hour, or than that of a Circle and a Square, a Watch would be no perfeder than a Circle. For we can judge - of the Perfection of Works, only by the Perfection of the Ideas we have of them: and if there was noi more underftanding, or fign of Wifdom, in a Watch, than a Circle," it would be as eafie to conceive the moft complicated Machines, as a Square, or a Circle.
If then it be true, that God is the Vniverfal Being, who includes in Himfelf all Beings, in an intelligible manner, and that all thefe intelligible Beings which have in God a neceflary Exiftence, are not equally perfect } 'tis evident, there will be between them an Immutable and Necefla- ry Order, and that as there are Eternal andneceffary Truths, becaufe there are Relations of Magni- tudebetween intelligible Beings, there muft likewife be an immutable and neceffary Order, by reafon of the Relations 0/ Perfection, that are between thefe Beings.;Tis therefore an Immutable Order, that Spirits fhould be nobler than Bodies, as it is a neceffary Truth, that 2 times 2 fhould be 4, or that 2 times 2 fhould not be 5.
But hitherto immutable Order feems rather a Speculative Truth, than a neceflary Law; For if Order be confider'd but as we have juft now done; we fee, for Example, that it is" True, that Minds are more noble than Bodies: but we do not fee that this Truth is at the fame time an Order, which has the force of a L^n>, and that there is an Obligation of preferring Minds before Bo- dies. It mufl: then be confider'd, that God loves himfelf, by a neceffary Love; and therefore has a greater degree of love for that which in him reprefents, or includes a greater degree of perfedi- on,than for that which includes a lefs. So that if we will fuppofe an Intelligible Mind to be athoufand times perfeder, than an Intelligible Body, the love wherewith God loves Himfelf, muft neceflarily be a thoufand times greater for the former, than for the latter. For the Love of God is neceflarily proportion'd to the Order which is between the intelligible Beings, that he includes. Infomuch that the Order which is purely Speculative, has the force of a Law in refped of God himfelf, fup- pofing, as is certain, that God loves himfelf Neceffarily. And God cannot love Intelligible Bodies, more than Intelligible CMinds, though he may love created Bodies better than created Minds, as I fhall mow by and by.
Now that immutable Order, which has the force of a Law in regard of God.himfelf, has vifibly the force of a Law in reference to us. For this Order we know, and our natural love comports with it, when we retire into our felves, and our Senfes. and Paffions leave us to our Liberty; In a word.
The Search after Truth* \y* »roro!,wricn our Self-love does not corrupt our Natural. Being we are made for God,and that 'tis im* j>oflible for us to be quite feparate from him, we difcern in him this Order, and we are naturally invited to love it. For 'tis His Light which enlightens us, and his Love which animates us though our Senfes and Paflions obfcure this Light, and determine againft Order, the Impreffion we receive to love according to it. But in fpite of Concupifcencc which conceals this Order, and hinders us from following it, it is ftill an effcntial, and indifpenfable Law to us •, and not only to us, but to all created Intilligences, and even to the Damn'd. For 1 do not believe they are fo utterly eftrang'd from God, as not to have a faint Idea of Order; as not to find ftill fome beauty in it,} and even to be ready to conform to it in fome particular Infhnces, which are not prejudicial to Self-Love. Corruption of Heart confiits in Opposition to Order. Therefore Malice or Corruption of Will^being not equal, even among the Damn'd, it is plain, they are not all equally oppofite to Order, and thac they do not hate it in all cafes, unlefs in confequence of their 1-atred to God For as no one can hate Good confiderM barely as fuch, fo no one can hate Order, but when it feems to thwart his Inclinations. But though it feem contrary to our Inclinations, it never thelefs retains the force of a Law, which Condemns, and alfo punifhes us, by a W~ m that never dies.