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one another, as well as on the particles of Jighf, for producing most of the phænomena in nature? But in reality, those minute particles are only agited according to certain laws of nature, by some other agent, wherein the force exists and not in them, which have only the motion; which motion in the body moved, the Peripatetics rightly judge to be a mere passion, but in the mover to be irifyu* or act.

251. It pasieth with many, I know not how, that mechanical principles give a clear solution of the phænomena. The Democritic hypothesis, faith doctor Cudworth, doth much more handsomely and intelligibly solve the phænomena, than that of Aristotle and Plato. But things rightly considered, perhaps it will be found not to solve any phænomenon at all. For all phænomena are, to speak truly, appearances in the soul or mind; and it hath never been explained, nor can it be explained, how external bodies, figures and motions should produce an appearance in the mind. Those principles, therefore, do not solve, if by solving is meant assigning the real, either efficient or final cause of appearances, but only reduce them to general rules.

252. There is a certain analogy, constancy, and uniformity in the phænomena or appearances of nature, which are a foundation for general rules: and these are a grammar for the understanding of nature, or that series of efsects in the visible world, whereby we are enabled to foresee what will come to pass, in the natural course of things. Plotinds observes, in his third Ennead, that the art of presaging is in some sort the reading of natural letters denoting order, and that so far forth as analogy obtains in the universe, there may be vaticination. And in reality, he that foretells the motions of the

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planets, or the efsects of medicines, or the result, of chemical or mechanical experiments, may be faid to do it by natural vaticination.

253. We know a thing when we understand it.: and we understand it, when we can interpret or tel) what it signifies. Strictly the sense knows nothing. We perceive indeed sounds by hearing, and characters by sight: but we are not therefore said to understand them. After the fame manner, the phænomena of nature are alike visible to all : but all have not alike learned the connexion of natural things, or understand what they signify, or know how to vaticinate by them. There is no question, faith Socrates, in Theæteto, concerning that which is agreeable to each person; out concerning what will in time to come be agreeable, of which all men are not equally judges. He who soreknoweth what: will be in every kind, is the wisest. According tp Socrates, you and the cook may judge of a dish on the table equally well; but while the dish is makings the cook can better foretell what will ensue from this or that manner of composing it. Nor is this manner of reasoning confined only to morals or politics; but extends also to natural science.

254. As the natural connexion of signs with the things signified is regular and constant, it forms a fort of rational discourse (a), and is therefore the immediate effect of an intelligent cause. This is agreeable to the philosophy of Plato and other ancients. Plotinus indeed faith, that which acts naturally is not intellection, but a certain power of moving matter, which doth not know, but only do. And it must browned, that, as faculties are multiplied by philosophers according to their operations, the will may be distinguished from the intellect*

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But it will not therefore follow, that the will, which operates in the course of nature, is not conducted and applied by intellect, although it be granted that neither will understands, nor intellect wills. Therefore, the phænomena of nature, which strike on the senses and are understood by the mind, do form not only a magnificent spectacle, but also a most coherent, entertaining, and instructive discourse; and to efsect this, they are conducted, adjusted, and ranged by the greatest wisdom. This language or discourse is studied with different attention, and interpreted with different degrees of skill. But so far as men have studied and remarked it's rules, and can interpret right, so far they may be faid to be knowing in nature. A beast is like a man who hears a strange tongue, but understands nothing.

255. Nature, faith the learned Doctor Cudworth, is not master of art or wisdom: Nature is ratio merfa& consufa, reason immersed and plunged into matter, and as it were suddled in it and confounded with it. But the formation of plants and animals, the motions of natural bodies, their vari

word, the whole series of things in this visible world, which we call the course of nature, is so wisely managed and carried on, that the most improved human reason cannot thoroughly comprehend even the least particle thereof; so far is it from seeming to be produced by suddled or confounded reason.

256. Natural productions, it is true, are not iH equally persect. But neither doth it suit with the order of things, the structure of the universe, or the ends of providence that they should be so. General rules, we have seen (a), are neceflary to

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make make the world intelligible: and from the constant observation of such rules, natural evils will some* times unavoidably ensue: things will be produced in a flow length of time, and arrive at different degrees of persection.

257. It must be owned, we are not conscious of the systole and diastole of the heart, or the motion of the diaphragm. It may not nevertheless be thence inferred, that unknowing nature can act regularly, as well as ourselves. The true inserence is, that the self-thinking individual, or humane person, is not the real author of those natural motions. And in fact no man blames himself if they are wrong, or values himself if they are right. The fame may be faid of the fingers of a musician, which some object to be moved by habit which understands not; it being evident, that what is done by rule must proceed from something that understands the rule; therefore, if not from the musician himself, from some other active intelligence, the fame perhaps which governs bees and spiders, and moves the limbs of those who walk in their sleep.

258. Instruments, occasions, and signs (b) occur in, or rather make up, the whole visible course of nature. These, being no agents themselves, are under the direction of one agent concerting all for One end, the" supreme good. All those motions, whether in animal bodies or in other parts of the system of nature, which are not effects of particular wills, seem to spring from the fame general cause with the vegetation of plants, an aetherial spirit actuated by a mind.

259. The first poets and theologers of Greece and the east considered the generation of things, as ascribed rather to a divine cause, but the Physici

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to natural cause* subordinate to, and directed st2f by a divine; except some corporealists and mechanics, who vainly pretended to make a world wichout a God. The hidden force that unites, adjusts, and causeth all things to hang together, and move in harmony, which Orpheus and Epedocles styled love; this principle of union is no blind principle, but acts with intellect. This divine love and intellect are not themselves obvious to our view, or otherwise discerned than in their effects. Intellect enlightens, Love connects, and the sovereign Good attracts all things.

260. All things are made for the supreme good, all things tend to that end: and we may be laid to account' for a thing, when we shew that it is so best. In the Phædon, Socrates declares it to be his opinion, that he, who suppdsed all things to have been disposed and ordered by a mind (<-), should not pretend to assign any other cause of them. He blames physiologers for attempting to account for phaenomena, particularly for gravity and cohesion, by vortexes and æther, overlooking the To dya.Qi» and To Sio*, the strongest bond and cement which holds together all the parts of the universe, and not discerning the cause it self from those things which only attend it.

261. As in the microcosm, the constant regular tenor of the motions of the viscera and contained juices doth not hinder particular voluntary motions to be impressed by the mind on the animal spirit j even so in the mundane systemi the steddy observance of certain laws of nature, in the grosser mafles and more conspicuous motions, doth not hinder, but a voluntary agent may sometimes commuriicatt particular impressions to the fine aetherial medium,

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