Counfels which are given us in the Gofpel by him, who perfectly knows the Laws of Grace, This I fay to pacify the unjuft Complaints of Sinners, who defpife the Counfels of J ] CHRIST, and charge their Malignity and diforders upon God.
ESUS They would have God fhow Miracles in their behalf, and difpenfe with T1?e general Laws of Grace. They lead their Life in Pleafures, they feek out for Honours, and daily renew thofe wounds which fenfible Objects have given their Brain, and add more to them, and after this expect God fhould cure them by a Miracle. Not unlike wounded Men, who in the excefs of their Pain tear their Cloaths, renovate their Wounds, and when in the fight of approaching Death, complain of the cruelty of their Surgeons. They would have God to fave them, becaufe fay they, God is Good, Wife, Powerful, and needs but determine it, to make us happy. Why did he make us to damn and deftroy us? They ought to know that God Wills they fhould be fav'd,?nd to that intent has done all that could be done by Order, and Wifdom, which he confults. We cannot believe that he deferts us, whilft he gives us his own Son to be our Mediator, and Sacrifice. Yes, God is willing that all Mankind fhould be fav'd; but by ways that we ought to ftudy with care, and follow with caution and wearinefs. God is not to confult our Paffions, in the Execution of his defjgns: He can have no regard but to his Eternal Wifdom, nor follow any other rule than the Divine Order, which Order will have us imitate JESUS CHRIST, and obey his Counfels, for our Sanctification and Salvation. But if God has not predeflin'd all Men to be conformable to the Image of his Son, who is the Model, and Exemplar of the Elect: 'Tis becaufe herein God acts by the moft fimple means, with reference to his defigns, which all make for his Glory: 'Tis becaufe God is an univerfal Caufe, which ought not to act like particular Caufes, which have particular Volitions for all they do. 'Tis becaufe his Wifdom, which in this refpect, is an Abyfs to our apprehenfions, Wills it fo. Laftly, 'tis becaufe this Conduct is more worthy of God than could be any other more favourable for the Reprobate. For even they are condemn'd hy an Order as worthy our Adorations, as that whereby the Eled are fanctified and fav'd: And nothing but our Ignorance of Order, and our Self-love, make us blame a Conduct which the Angels and Saints eternally admire. But let us return to the proofs of the efficacy of fecond Caufes.
ARGUMENT V.
If Bodies had not a certain Nature or Force to act with, and if God did all things, there would be nothing but what was Supernatural, in the molt ordinary effects. The diftinction of Natural, and Supernatural, which has been fo well receiv'd in the World, and eftablifht by the univerfal appro- bation of the Learn'd, would be Chimerical and Extravagant.
A N- The Search after YriitK { I \ ANSWER.
I anfwer that diftinftion is abfurd in the Mouth of Ariflotte, fince the Nature he has eftablifht is a meer Chimera. I fay that diftin&ion is not clear in the mouth of the Vulgar part of Men, who judge of things by the Impreflion they make upon their Senfes. For they know not precifely what they mean when they fay, the Fire burns by it's Nature. I fay that this diftindtion may pafs in the ihouth of a Divine, if he means by natural Effects, the confequences of the General Laws which God has fettled for the production and prefervation of all things: And by ftipernatural Effects thofe which are independent on thefe Laws. In this fenfe the Difiinttion is true. But the Philofophy of Ariftotle together with the Impreflion of the fenfes, makes it, as I think, dangerous, becaufe it may divert from God the too refpedtful admirers of the Opinions of that wretched Philofopker • or fuch as confult their fenfes inftead of retiring into themfelves to confult the Truth. And therefore that diftinc~tion is not to be made ufe of without an Explication, St. Auftin having us'd the word for- Lib, tune, retraced it, though there are few that could be deceiv'd by it. St. Paul fpeaking of meats tetrad.
ofFer'd to Idols, advertiies that an Idol is nothing. If the Nature Of the Heathen Philofophy be a i Cor.io. ficJion, if that nature be nothing, it mould be precaution'd, for that there are many who are abus'd l9- by it: And more than we fuppofe who inconfiderately attribute to it the Works of God, who are taken up with this Idol, or fiction of the Humane mind, and pay it thofe Honours which are only due to the Divinity. They are willing to let God be Author of Miracles, and fome Extraordinary effe&s, which in one fenfe, are little worthy of his Greatnefs and Wifdom, and they refer to the Power of their Imaginary nature thofe conftant and regular Effects, which none but the Wife know how to admire. They fuppofe too that this fo wonderful difpofition which all living Bodies have to preferve themfelves, and beget their like, is a production of their Nature: For according to thefe Philofophers the Sun and Man beget a Man.
We may ftill diftinguifli between fupernatural and natural Order, feveral ways. For we may fay that the fupernatural relates to future Goods; that it is eftablifh't, upon confideration of the merits of C H R I S T; that it is the firft and principal in the defigns of God •, and other things enough to preferve a diftinction, which they are vainly apprehenfive mould fall to the ground, ARGUMENT VI.
The main proof which is brought by the Philofophers for the Efficacy of fecond Caufes, is drawri from the will and liberty of Man,Man wills, and determines of himfelf. But to Will and Determine is to Ad. 'Tis certainly Man who commits Sin, God not being the Author of it, any more than of Consupifceme and Error. Therefore Man acts.
ANSWER.
ANSWER.
I have fufficiently explain'd in feveral Places of the Treatife about the Search of truth, what is the Will, and Liberty of Man, and efpecially in the firft Chapter of the firft Booh, and in the firft Buftration upon it; fo that it is needlefs to repeat it again. I acknowledge Man Wills, and Deter-; mines himfelf, in as much as God caufes him to Will •, inceflantly carries him towards good, and gives him all the Idea's and Senfations, by which he determines his Impreiion. I know likewife that Man alone commits Sin. But I deny that therein he does any thing; For Sin, Errour, and even Concupfcence are nothing. I have explain'd my felf upon this Point in the firft lUuflration.
Man wills, but his Volitions are impotent in themfelves; they produce nothing, and God works all notwithftanding them. For 'tis even God that makes our' Will, by the Impreflion he gives us *mmu~ towards Good. All that Man has from himfelf are * Errour and Sin, which are nothing. bet ^ 0 nifimendacjum & peccatum, Concil, Arauf. 2. Can. 22.
There is a great difference between our Minds and Bodies that are about* us; I grant, Our Mind in one fenfe Wills, Acts, and Determines it felf. Our own inward Confcioufnefs is an evident Con- viction. If we were deftitute of Liberty, there could be no future Recompence and Punifhment, for 'tis our Liberty that makes our Actions good or bad; and without it Religion would be but 3 Pbantafm, and a Dream. But that which we cannot fee clearly is, That Bodies have a force of Acting. This it is we cannot comprehend, and this we deny, when we deny the Efficacy of Second Caufes. ri *j u t wfri Even the Mind acts not in that meafure which is imagin'd. I know that I will, and that 1 Will freely ■ I have no Reafon to doubt of it; which is ftronger than that inward feeling I have of my, felf Nor do I deny it, but I deny that my Will is the * true Caufe of the Motion of my Arm, of * In the the Idea'sof my Mind, and of other things which accompany my Volitions. For I fee no Relation Sence ex- between fo different things: Nay, I moft clearly fee there can be no Analogy between my Will to pia^dm move my Arm, and the Agitation of fome little Bodies, whofe Motion and Figure I do not know, ™^- which make choice of certain Nervous Canals, amongft a Million of others unknown to me,.in Or- longingto der to caufe in me the Motion 1 defire, by a World of Motions, which I defire not. I deny that my this Illu. Will produces in me my Idea's: I cannot fee how 'tis poflible it mould •, for fince it cannot Ait or ftration. Will without Knowledge, it fuppofes my Idea's, but does not make them, (Nay, I do not lo much as know precifely what an Idea is J I cannot tell,whether we produce them out 01 nothing,and fend them back to the fame nothing, when we ceafe to perceive them. I fpeak after the Notjon ot ibme Perfons, S f P 2 yi F. Malebranche Concerning 1 produce, you'll fay, my Idea's by the Faculty, which God gives me oi Thinking. I move mf\ Arm, becaufe of the Union which God has eftablilh'd between my Mind and Body. Faculty, Vint- on, are Logical Terms, of loofe and indeterminate Signification. There is no particular Being, nor Mode ot Being, which is either Faculty or Union. Therefore thefe Terms ought to be explain'd. If, you'll fay, that the Union of my Mind and Body confifts, in God's willing, That, upon my Defire to move my Arm, the Animal Spirits mould betake themfelves to the Mufcles it is compos'd of, to move it in the manner defrYd: I clearly underftand this Explication, and receive it: But this is exaclly.my own Affertion. For if my Will determine that of God, 'tis evident, that my Arm is mov'd, not by my Will, which is impotent of it felf, but by the Will of God, which ne- ver fails of its EffecT:. * -j ftill But if it be faid, The Union of my Mind and Body confifts in God's giving me a * Force to mean a move ray Arm, as he has given my Body likewife a Force of making me feel Pleafure and Pain • to true and the end I may be follicitous for this Body, and be concerned for its Prefervation •, certainly this is efficacious t0 fUpp0fe the thing in difpute, and to make a Circle. No Man has a clear Idea of that Force Folcc- which the Soul has over the Body, or the Body over the Soul \ nor knows very well what he fays when he poiitively afferts it. That Opinion has been embrac'd through Prejudice, has been learn'd in Infancy, and in the Age of Senfe. But Underftand ing, Reafon, and Reflexion have no part in it; which is manifeft enough from what I have faidin the foregoing Treatife.
But you'll fay, I know by my inward Confcience of my Adion, that 1 really have this Force j and therefore am not miftaken in believing it. I anfwer. That when I move my Arm, I am con- fcious to my felf of the A&ual Volition by which I move it/, and I err not in believing I have that Volition. I have moreover an inward Senfe of a certain Effort or Endeavour, which accompanies *h feems this Volition, and it is to believ'd that I make this Endeavour. Laft of all, I grant that * I have evident to an inward feeling of the Motion of my Arm, at the inftant of thisEffbrt; which fuppos'd, I agree me that t0 what is faid, That the Motion of the Arm is perform'd at the inftant a Man feels this Effort, or the Mind has a.pra&jcal Volition' of moving his Arm. But I deny that this Effort, which is no more than a ty inter^ Modification, or Senfation of the Soul, which is given us to make us underftand our Weaknefs, and nalSenfa- to afford us a confus'd and obfcure Senfation of our Strength, can be capable of moving, and detec- tion, or mining the Spirits. I deny there is any Analogy or Proportion between our Thoughts, and the Mo« Confci- tjom 0f Matter. I deny that the Soul has the leaft Knowledge of the Animal Spirits, which (he motforfof imPlovs t0 move tne B°dy Animated by her. Laft of all, Though the Soul exactly knew the Ani- the Arm mal Spirits, and were capable of moving them, or determining their Motions, yet 1 deny that with (he Ani- all this fhe could make choice of thefe Duclus of the Nerves, of which fhe has no Knowledge, fo mates. She as to drive the Spirits into them, and thereby move the Body with that Readinefs, Exa&nefs, and knows by porce. as js obfervable even in thofe who are the leaft acquainted with the Structure of their enceonly bodvwhat (he feels, or thinks. By inward Senfation, or Confcience, we know the fenfe we have of the Motion of our Arm. But Confcience does not notify the Motion of our Arm, or the pain we fuffer in it, any more than the Colours we fee upon Objects. Or if this will not be granted, 1 fay,that inward Senfation is not infallible,for Error is generally found in theSenfations when they are eorripos'd.
I have fufficiently prov'd it in the firft Book of the Search after truth.
For fuppofing that our Volitions are truly the moving Force of Bodies, (howbeit that feems in- conceivable.) how can we conceive the Soul moves her Body? The Arm for Example is mov'd by means of an inflation or contraction caus'd by the Spirits in fome of the Mufcles, that compofe *>»• But to the end the Motion imprinted by the Soul on the Spirits in the Brain mav be Communicated to thofe in the Nerves, and from thence to others in the Mufcles of the Arm, the Volitions of the Soul muft needs multiply, or change in proportion to thofe almoft infinite (hocks or Collilions, that are made by the little Bodies that conftitute the Spirits. But this is inconceivable, without admitting in the Soul, an infinite number of Volitions, upon the leaft Motion of the Bodj, fince the moving it would necelTarily demand an innumerable multitude of Communications of Motions. For in fhort, the Soul being but a particular Caufe^ and not able to know exadrly the degrees of agitation, and the dimenfions of infinite little Corpufcles, which encounter, upon the difperfion of the Spirits into the Mufcles; (he could not fettle a General Law for the Communication of thefe Spirits Motion, nor follow it exattly, if (he had eftablifh't it. Thus it is evident, the Soul could not move her Arm, although fhe had the Power of determining the Motion of the Animal Spirits. Thefe things are too clear to be longer infifted on.
The cafe is the fame with our Thinking Faculty. We are inwardly confcious that we Will the Thinking on fomething; that we make an effort to that purpofe, and that in the Moment of our defire and effort, the Idea of the thing prefents it felf to our Mind, but our inward Senfation does not tell us, that our Will or Effort produces our Idea. Reafon does not affure us that it's poflible; and only prejudice makes us believe that our defires are the caufes of our Ideas, whilft we experiment an hundred times a Day, that the latter accompany orpurfue the former. As God and his Opera- tions have nothing fenfible in them, and as we are not confcious of any thing but our defires that precede the prefence of our Ideas, fo we do not think our Ideas can have any other caufe than thefe defires. But view the thing clofely, and we (hall fee no force in us to produce them; neither Rea* fon nor Confcience giving us any information thereupon.
I don't think my felf oblig'd to tranferibe all the other proofs employ'd by the patrons for the Efficacy of Second Caufes. Becaufe they feem fo trifling that I might be thought to defign to ren- der them Ridiculous: And I (hould make my felf/o, if I gave them a Serious Anfwer. An Au- thor, for Example, very gravely afferts in behalf of his Opinion: Created Beings are true Material, Formal, The Search after Truth. ij% Fofmtl, Final Caufes, why mud not they likewlfe, be Efficient or Efficacious? I fancy I fliould give the World little fatisfa&ion, if to anfwer this Gentlemans Qiieftion, I fhould ftand to explain fo grofs an Ambiguity, and (how the difference between an Efficacious caufe and that which the Philofo- phers are pleas'd to call material. Therefore I leave fuch arguments as thefe to come to thofe which are drawn from Holy-Writ.
ARGUMENT VII.
ARGUMENT VII.
The Defenders of the Efficacay of Second Caufes, commonly alledge the following Paflages to fupport their Opinion. Let the Earth bring forth Grafs: Let the Waters bring forth the moving Cred- Gen« *• ture that hath Life, and Fowl that may fly, &c. Therefore the Earth and Water, by the Word of God, receiv'd the Power of producing Plants, and Animals. Afterwivds God Commanded the Fowls and Fifties to multiply, Be fruitful and multiply, and fill the Waters jn the Seas, and let Fowl multiply in the Earth. Therefore he gave them a Power of begetting their like.
Our Saviour in the fourth Chapter of ct. Markikys, the Seed which fat Is on good Ground, brings forth Fruit an Hundred-fold, and that the Earth bringeth forth Fruits of her f elf, firfi the blade then the Ear, after that the full Corn in the Ear. Laftly, it is written in tl Bpok of Wifdqm, that the Fire had as it were forgotten it's firength to Burn, in favour of the People of God. It is therefore cer- tain from the Old and New Teftament, that Second Caufes have an A&ive Force.
ANSWER.
ANSWER.
I anfwer, that in Holy- Writ there are many Paffages which afcribe to God the pretended Effica- cy of Second Caufes, fome of which are thefe. I am the Lord that maketh ALL THINGS, that iTa.44. 24. firetcheth forth the Heavens ALONE, that fpreadeth abroad the Earth by OM T SELF. Thine Job 10- 8- bands have made me and fifluon'd me * together round about. * Vul§* te~ Icanrfot tell how you came into my Womb. -It was not I that formed the Members of every one of 2 Mace.
you. But doubtlefs the Creator of the World who formed the Generation of Man, &c'. Seeing he giveth to Ch. 7.* v. Life, and breath, and all things. He caufeth Grafs to grow for the Cattle, and Herb for the fervice of 22, 23. Men, that he may bring forth food out of the Earth. There <are infinite fuch like Paflages, but let Afts x7' thefe fuffice. 25..
When an Author feems to Contradict himfelf: And Natural Equity, or a ftronger Reafon obliges I4. ' us to reconcile him to himfelf •, methinks we have an infallible Rule to difcover his true Opinion.For we need but obferve, when he fpeaks according to his own Light, and when after Common Opinion. When a Man Accommodates himfelf to the vulgar way of fpeaking, that is no fure fign he is of their Opinion. But when he fays politively the contrary to what Cuftom Authorifes, though he fay it but once,we have Reafon to conclude it his judgement, provided we know he fpeaks ferioufly aud with Mature deliberattion.
For inftance, when an Author fpeaking of the properties of Animals, (hall fay an hundred times over, that Beaftshsvefenfe, that Dogs know their Mafter, that they Love and Fear him; and but in twoor three places fhall affirm that Beafts are infenfible, that Dogs are incapable of Knowledge, and that they neither Love nor Fear any thing; how fhall we reconcile this Author to himfelf? Muft we make a Collection of all his paflages for and againft it; and judge of bis Opinion by the greater number? If lb, I conceive there is no Man to whom, for example, maybe attributed this Opinion, That Animals have no Soul. For even the Cartefians raoft frequently fay, that a Dogs feels when he is beaten, and rarely it is that they affirm he does not feel. And although I my felf en- counter a vafi multitude of prejudices in this Treatife, yet many paflages may be gather'd from it, by which, unlefs this prefent Rule be admitted, it may be prov'd that I confirm them all, and even that I hold the Opinion of the Efficacy of Second Caufes, which I am now refuting; or it may be it might be concluded that the Search after Truth abounds with grofs and palpable contradictions, as do fome Perfons who 1 fear have not Equity, and penetration enough, to fet up for judges of the Works of others.
Holy Scripture, and Fathers, and moft Religious Men, fpeak oftner of fenfible Goods, Riches, and Honours, in the vulgar Opinion, than by the true Ideas they have of them. Our LORD brings in Abraham laying to the Wicked Rich Man, Son, thou haft receiv'd thy GOOD things in thy Life time -7 that is to fay, Riches and Honour. What we by prejudice call Good, our Good,that is Gold and Silver, is ftil'd in Scripture, in an hundred places our Suftenance, and Subftance, and even our honefty, or that which Honours us, Paupertas & Hone ft as * Deo funt. Mult thefe ways *eDrf* 4 of fpeaking us'd by the Holy Scripture, and the moft Religious Perfons, make us believe that they Riches. contradict themfelves, oi'that Riches and Honours are truly our goods, and worthy our Love and Ecfli.it- our Refearches? No, doubtlefs; Becaufe the Modes of Speech, fuiting with prejudices, fignify 14. nothing: And that we fee elfewhere that Our SAVIOUR has compar'd Riches to Thorns, has told us, we muft renounce them -, that they are deceitful, and that all that's great and glorious in the World is an abomination in the fight of God. Therefore we muft not heap together the Paflages of Scripture or the Fathers, to judge of their Opinions by the greater < number, unlefs we will attribute to them every Moment, the moft irrational prejudices in the World.
This being fuppos'd, 'tis plain that Holy Scripture fays pofitively, 'tis God that makes all e;en to the Grafs of the Field, that arrays the Lillies with fuch Ornaments as CHRIST pre- fers before thofe of Solomon in all his Glory. 'Tis not only two or three, but innumerable Paflages, that Gen.2.i that Attribute to God the pretended Efficacy of Second Caufes ■, and overthrow the Nature of the PeBePadesiwe are inclin'd as it were by a kind of Natural prejudice not to think on God, in Ordinary* Effeas ^toSwS^a^ Efficacy to Sea>nd(iuf«, for the generality none but Mira.
- StaS-EfiftfcSSKSi on God as?he Author; and the ftnfibk [^f^TltfeZ the ODinion of Second Caufes. The Philofophers hold this Opinion, becaufe gy the/ ™^« the judgment of their Senfes. The Language is accommodated to this pr «J^£. a°* tls *f£ monlv ltd, That Fire has a Power to Burn, as that Silver and Gold are a Man s Good, WAere fore thofe PalTaees which the Scripture or Fathers afford us for the Efficacy of Second Caufes, SaWSJiSS thofe- That an' Ambitious orCovetous Perfon woul chooie for ft « vrntaion o hi Behaviour. But we ale not to fay fo of thofe f^^^^^^^^a^^ God's Working all in all. For fince this Opinion is repugnant to prejudice, tnePallages that. aiiers it areTobTto For the fame Reafon that we are to conclude it ^SSn^SSStoi, that Beafb ar! Infenfible, though he fhou d ay it but n- and hen, and (hould conftantly in common Difcourfe fay the contrary; as that they Feel See, and Hear.
In the firft Chapter of Genefts, God Commands the Earth to produce Plants, and Animals, and Orders the ^Waters to bring forth Fifh, and Confequently fay the Penpateticks the Water and Earth, were indu'd with a competent Virtue, to produce thefe ErFefts. ' confeauence?
I cannot fee the certainty of this conclufion ^ nor any neceffity of admitting this coniequence thouTweweVeobligMtoexplainthisChapte'rbyit felf, without recourfe to otner pafTages ot Sure This method of expounding the Creation, is adapted to our way of conceiving things, aSKereTs"^