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But that which establishes the Truth of our principle, is, That Man in his fmall Bulk, contains as many Wonders in himself, as the Mafs of the Universe in its vaft Extent. So that if the composition of the Univerfe, forces us to acknowledge a Supream Understanding, as it cannot be doubted after what has been faid, they are no less evident marks of it in the Compofition of Man. Since therefore by proving, that the Greater World had a Beginning, you easily make it appear that it has a Creatour, who is God; fo likewife when you have fhewed that there was a First Man, you demon. ftrate without any trouble, that he must needs have been the Workmanship of a Deity. The thing speaks it felf; and were there any room left for doubting ftill, you need but confider the Wonders of our Soul, to be entirely fatis fied of it. But this is the Third Spring we fhall derive our Arguments from.

CHAP

CHAP. XI.

Containing fome Arguments for the Exifence of God, drawn from the Confideration of our Soul.

WE and

E do not here intend Phyfically to explain the functions of our Saul

the manner of its acting, cor by vala fights of Rhetorick to heighten the Wonders of a Being which feems to run all over the Earts and Heavens, without moving it felf, and to unite it felf to every thing, though confined to a little portion of Matter, and in fome fort as it were bani'd into a little corner of the Onverse.

Of all the Reflections to be made upon this Subject, we shall chefe only thofe which mott palpably fhew a certain Deign and Intention in the compofition of Man. In order to which, we muft obferve, that the acts of our Soul are reduced to these Three Kinds, Senfarins, Pagioni, and Ratiocinations

Senfations which belong to the Animal Naure, and are only the Funtoons of thofe Five Senfes God has given us, as Five Gates by which all External Objects enter into our Soul, were absolutely neceɗary to engage our Soul into a concern for the Health and Welfare of our Body. Eyes were neceffary to difcover Precipices, that fo we might avoid falling into them. We fhould neglect all Remedies and Provifions for the Recovery of our Health, if Faintness and a Sense of Pain did not give us notice we had loft ir.

But

But it was not enough for Man to know what passed without him by the Channels of the Senfes, it was further requifite he should preferve this Knowledge, that it might ferve to direct him in the conduct of his Life. It was therefore necessary that he should have a Memory, which is as the Repository of all the Objects that enter into our Soul, and occasion an averfion or incli nation in it.

We may very well diftinguish Two forts of Paffions, the one of fuch as tend towards Good; as Defire, Hope, Love, &c. The other of fuch as retreat from Evil; as Hatred, Fear, Diflike, &c. Both the one and the other were abfolutely neceffary, fince we were obliged to a void Evil, and feek after Good, by the Natu tural Care we ought to have of our own Prefervation: And it is neceffary that we should preferve our felves for the fame Reafon for which

we are.

But because these Paffions may be contrary one to another, and 'twas not fitting the Contention fhould always laft, 'twas neceffary there fhould be a common principle in which they might all agree; and this principle is Self-Love: 'Tis this which raifes them, and 'tis this which lays them afleep again; and during the Con flict of the Paffions, the Soul withdraws it felf, and gathers it felf up into it felf, examines where its greateft intereft lies, and inclines to that Side where Self-Love is moft concerned.

But of what ufe would the Paffions of the Heart of Man be to him, were there nothing to direct them to their proper ends? They would only ferve to hurry us into a Precipice with fo much the more Fury and Swiftnefs. It was

there

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in Society: For befides, what every one received as necessary for his own particular preservation 'twas farther requifite, that they fhould have a mutual inclination one for another; and several ties and bonds be made to unite them faster together: All which was wonderfully provided for by Nature. It has produced, if I may be allowed fo to fpeak, the seed of general Vnion amongst all Men, by giving them a mutual good will one for another, a Conscience and a Religion, the principles of which we shall afterwards fhew to be naturally implanted in

us.

As for Hobb's Principle, who pretends, that 'tis fear which difpofes Men to Society, this ha ving at first put them upon Building Honfes to dwell in, and Barriers to fecure themselves from Wild Beafts; and afterwards Walled Towns and Fortresses to defend themselves against the A faults of one another; it would be tolerable, were it taken in a leffer Latitude than that Author has given it.

It cannot be doubted, but in all occasions, the fear of appression, and the defire of Self-Prefervation,difpofe Men to feek for Help from one another. This is evident from all thofe Leagues and Alliances which are fo much the care of every State and Government But we fall into an Error, if we carry this Principle too

far.

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There are within us Causes of Union and So. ciety, far ancienter than thofe and we must not only have a Heart ill difpofed but also be deprived of all Natural Light,not to be fenfible

of them

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