Page:A Collection of Several Philosophical Writings of Dr. Henry More.djvu/68

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1. The Existence of God argued from the Finall cause of the implantation of the Idea of God in the Soul. 2. An Evasion of the Argument, by supposing all things to be such as they are, by Chance. 3. ''That the Evasion is either impossible, or but barely possible, and therefore of no weight. 4. That we are not to attend to what is simply possible, but to what our Natural Faculties determine.'' 5. ''He urges therefore again the Final cause of the indeleble Idea or Image of God in the Soul, illustrating the force thereof from a Similitude. 6. That supposing God did Exist, he would have dealt no otherwise with us for the making himself known unto us then we are de facto dealt with; which therefore again argues that He doth Exist.''

ND hitherto I have argued from the naturall Notion or Idea of God as it respects that of which it is the Idea or Notion. I shall now try what advantage may be made of it from the respect it bears unto our Souls, the Subject thereof, wherein it does reside.

I demand therefore, who put this Indeleble Character of God upon our Souls? why, and to what purpose is it there?

2. Nor do not think to shuffle me off by saying, We must take things as we finde them, and not inquire of the finall Cause of any thing: for things are necessarily as they are of themselves, whose guidance and contrivance is from no Principle of Wisdome or Counsel, but every Substance is now and ever was of what nature and capacity it is found, having its Originall from none other then it self; and all those changes and varieties we see in the World are but the result of an Eternal Scuffle of coordinate Causes, bearing up as well as they can, to continue themselves in the present state they ever are; and acting and being acted upon by others, these varieties of things appear in the world, but every particular Substance with the Essential Properties thereof is self-originated, and independent of any other.

3. For to this I answer, That the very best that can be made of all this is but thus much. That it is merely and barely possible, nay, if we consult our own Faculties, and the Idea of God, utterly impossible: but admit it possible; this bare possibility is so laxe, so weak and so undeterminate a consideration, that it ought to have no power to move the Mind this way or that way that has any tolerable use of her own reason, more then the faint breathings of the loose Air have to shake a Mountain of brasse. For if bare possibility may at all intangle our assent or dissent in things, we cannot fully misbelieve the absurdest Fable in Æsop or Ovid, or the most ridiculous Figments that can be imagin'd; as suppose that Ears of Corn in the field hear the whistling of the wind and chirping of the Birds: that the stones in the street are grinded with pain when the Carts goe over them: that the Heliotrope eyes the Sun, and really sees him, as well as turns round about with him: that the Pulp of the Wall-nut, as bearing the signature of the Brain, is indued with Imagination and reason. I say,