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 could affect it. While it influences all that is contained within, it is not influenced by any act or force of any material being. There is, however, some similarity [between the universe and man] in this point. In the body of animals, the organs more distant from the principal organ are of less importance than those nearer to it. Also in the universe, the nearer the parts are to the centre, the greater is their turbidness, their solidity, their inertness, their dimness and darkness, because they are further away from the loftiest element, from the source of light and brightness, which moves by itself and the substance of which is the most rarefied and simplest: from the outermost sphere. At the same ratio at which a body is nearer this sphere, it derives properties from it, and rises above the spheres below it.

Thirdly. The faculty of thinking is a force inherent in the body, and is not separated from it, but God is not a force inherent in the body of the universe, but is separate from all its parts. How God rules the universe and provides for it is a complete mystery: man is unable to solve it. For, on the one hand, it can be proved that God is separate from the universe, and in no contact whatever with it; but, on the other hand, His rule and providence can be proved to exist in all parts of the universe, even in the smallest. Praised be He whose perfection is above our comprehension.

It is true, we might have compared the relation between God and the universe, to the relation between the absolute acquired intellect and man; it is not a power inherent in the body, but a power which is absolutely separate from the body, and is from without brought into contact with the body. The rational faculty of man may be further compared to the intelligence of the spheres, which are, as it were, material bodies. But the intelligence of the spheres, purely spiritual beings, as well as man's absolute and acquired intellect, are subjects of deep study and research: the proof of their existence, though correct, is abstruse, and includes arguments which present doubts, are exposed to criticism, and can be easily attacked by objectors. We have, therefore, preferred to illustrate the relation of God to the universe by a simile which is clear, and which will not be contradicted in any of the points which have been laid down by us without any qualification. The opposition can only emanate either from an ignorant man, who contradicts truths even if they are perfectly obvious, just as a person unacquainted with geometry rejects elementary propositions which have been clearly demonstrated, or from the prejudiced man who deceives himself. Those, however, who wish to study the subject must persevere in their studies until they are convinced that all our observations are true, and until they understand that our account of this universe unquestionably agrees with the existing order of things. If a man is willing to accept this theory from one who understands how to prove things which can be proved, let him accept it, and let him establish on it his arguments and proofs. If, on the other hand, he refuses to accept without proof even the foregoing principles, let him inquire for himself, and ultimately he will find that they are correct. "Lo this, we have searched it, so it is; hear it, and know thou it for thy good" (Job v. 27).

After these preliminary remarks, we will treat of the subject which we promised to introduce and to explain.