it clear that the supreme Author of nature is Spirit or immaterial substance. And to the extent that
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we can understand from natural Philosophy what the first cause of things is, to that extent we shall know more clearly by the light of nature our duty towards him and the worship which is acceptable to him.18 This too is how we learn that that in us which thinks, though attached to the body, is very different from it in its nature. From this it is reasonable to infer that the human mind does not necessarily perish with the body, but can exist when liberated from all admixture of body. And if this is the case, nothing seems to come closer to the truth than the immortality of our souls. Nothing certainly is more joyful than the hope of eternal life or fills the honest mind with more pleasing delight. In the midst of sorrows, it brings us relief and consolation. It gives strength and courage to those who fight for GOD, for their Country and for Virtue.
IV
Many disasters proceed from the organization of our earth, to wit, plagues, earthquakes, storms, shipwrecks, and many, many other natural events, very much to the detriment of human life. But anyone who is the least conversant with these matters knows that the very wise laws which govern the world offer a beautiful explanation of these <6> calamities. Here too we may briefly see how much natural Science has contributed towards explaining the administration of the moral world. The system of our world is one, and fully finished from its first formation, and uniform without any mutations, except those which happen in accordance with the very laws by which it is governed by the most perfect Author of nature. And hence it happens that Philosophers have at last succeeded in giving an excellent explanation of almost all its Phenomena, forces and laws, by uniting Geometry with observations, by means of Analysis and Synthesis. The moral world on the other hand is so extensive and complex, that we have been able19 to understand only a very small part of it. And what is more important, it seems continually to develop, not to be completed in this present state of things, so far as it is known to us by the light of nature. And if this
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is so, it is inevitable that many of its Phenomena should be inexplicable to us. Yet even at first sight we see that very many things in it are governed by a design which is wise and analogous to the organization of the natural world. And a whole number of things which are completely obscure at first and inexplicable become clear and very easy to explain when they have developed a little. Therefore if we combine our knowledge of the moral world and of the natural world, we may surely conclude with the very best of reasons, if it is ever legitimate to reach a universal conclusion on the basis of evidence and examples, that the whole world is subject to one most wise dominion; and that there is one Providence which guides all things most beautifully; and constantly handles the reins of the moral world as well as of the natural with a benevolent and prudent hand. And if we could attain to a full knowledge of the natural world and an equal knowledge of intelligent beings and of their various powers, faculties, dispositions and orders, we would see that all act in concert and are bound by one force and one agreement of nature—as Cicero tells us that certain ancients also thought20—and finally that through the universal bond of nature there is a most beautiful subordination and harmony of all things. But whatever difficulty may be experienced in clarifying the administration of the moral world by the light of nature, one has to admit that the order of the corporeal world is most elegant and exceedingly neat. And it certainly offers us a very fine pattern of life and morals. For we find that as all its parts move in harmony, all are united and as it were banded together in a communion which is very well suited to preserve it and keep it safe; and from this it is certainly reasonable to argue that it is most pleasing to the supreme Creator <7> and Ruler of nature, the Great and Good GOD, that all whom he has made to share in reason and a social sense21 should pursue the common good of all intelligent beings. The human mind has been so made by nature that the same passions contribute to private and to public use. And it is through
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that just and regular moderation of the passions by which we constantly cooperate for the common good of intelligent beings that the most beautiful harmony of life and morals is preserved, which is in accord with the regularity of the world, and is acceptable to the infinitely holy GOD, and finally wins the approval of all who are familiar with the measures and rhythms of true life. But nothing is more repulsive or more out of accord with the Harmonious fabric of the world than the evil man, who is governed by no sure mode of life and reason, but is agitated by contradictory passions and is at odds with himself in his whole manner of life.22 And for this reason, men were said by the Ancients to be born to contemplate the world and to imitate it in the moderation and consistency of their lives.
V
The Association by which natural Science and moral Philosophy are connected with each other, is clearly seen in the following. Just as Reason could not fully enjoy the corporeal world without investigating and admiring its order and construction, so no study conducted by reason alone is more closely united with virtue by its own nature or produces more humane passions in our mind. The knowledge of nature fashions us to modesty and magnanimity. For (as Cicero says)23 the observation and contemplation of nature is like a kind of natural food for our minds and intellects. We are lifted up, we seem to take a broader view, and in thinking on Higher and Heavenly things, we despise our own affairs as small and petty. Further the love and admiration of any kind of order and harmony, does much to induce a humane and sociable frame of mind by itself, and enlarges and supports virtue, which is nothing other than a desire for the order that expresses itself in life and morals. And nothing is more beautiful than the most graceful frame of the world, nothing more delightfully and powerfully attracts our souls by its
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magnificence, constancy and dignity. And certainly the frequent and attentive contemplation of it goes a long way towards expelling evil passions and instilling good order into the mind by a kind of natural efficacy and Sympathy. And finally it is very clear that a true knowledge of nature is well fitted to banish Superstition in Physical matters. By Superstition in Physical matters we mean the conviction that attributes all sorts of wonderful effects <8> to natural causes, even if neither reason nor experience can discern any connection between the cause and the effect. “A not infrequent evil and (as the Learned Werenfelsius S.S.T.P. Bas. well shows in his dissertation on this question) most inimical to a good mind, and if a man once imbibes it, nothing is too ridiculous to find credence with him.”24
VI
Although there are many other things which clearly confirm a beautiful association and Analogy of Physiology with Ethics, it seemed sufficient for our present purpose to select just a few of the more general points. But before we end this dissertation, it is worth noticing how much power a true explanation of nature has had to refute all the subtleties by which Spinoza and his Acolytes so earnestly pretend that they have undermined the miracles which were performed to confirm the Divine Religion.25 For the true Physiology clearly proves that the links and sequences of natural things are not so rigid and unbreakable that the Supreme Lord of the world is not at liberty to perform miracles when it seems good to him to do so. The infinitely powerful and Wise GOD has made and ordained the laws of nature in complete freedom, and he can without doubt fashion and refashion them, and change and alter them at his own discretion. Consequently,
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whenever it seems good to him, he has the power to perform any miracles he pleases that seem to him to be appropriate to confirm any doctrine that he wishes to be revealed and confirmed to men. And it would be easy to prove against Spinoza that the miracles performed to confirm the Christian doctrine were in their nature the best and most suitable evidences and examples of that most excellent doctrine. But we may not spend time on this.26
ANNEXES
1.
