Archelogia philosophica nova, or, New principles of philosophy containing philosophy in general, metaphysicks or ontology, dynamilogy or a discourse of power, religio philosophi or natural theology, physicks or natural philosophy / by Gideon Harvey ...

CHAP. II. Of the end of Natural Theology.

• 1. Wherein Moral Philosophy differeth from Natural Theology; and wherein it agreeth with it. That the Heathen Philosophers were no true Philosophers. Aristotle his dying words. Epicure his miserable Death, after so pleasant a Life.
• 2. A Description of the greatest Happinesse. Queries touching the greatest Happinesse.
• 3. Whether the greatest Happinesse is the neerest and principal end of Theology.
• 4. How the greatest Happinesse is otherwise called.

1. ONe or other may object against our Definition of Natural Theology, that I do confound it with Moral Philosophy. I answer, Moral Philosophy is taken in a large sense for a habit of living in the greatest happinesse here and hereafter, and then it is synonimous to Natural Theology. Or in a strict sense; for a ha∣bit of living in the greatest happinesse only in this world: which may be tearmed an Epicurean Moral Philosophy, and is such whose object vanisheth with the expiration of the soul out of the body. This last is grounded upon a false maxime of its End; to wit, that the greatest happinesse, which •••••• be enjoyed in this world, is essentially different from 〈…〉〈…〉, which we may enjoy hereafter. It is essentially different; because, according to their folly, there is no happinesse to be expected any where else, but where we are at present.

The falshood of this Theorem is evident: because that great∣est happinesse which we enjoy in this world, is like (but in an in∣ferious degree) to that, which we expect in the other. Neither is any happinesse to be parallel'd to the greatest, but which is a true Theologick happinesse: If so, then a Theologick happinesse must be our Summum Bonum. No wonder therefore if Philoso∣phers being destitute of this Theologick habit were false Philoso∣phers. This is the reason, why Aristotle, and other supposed

Philosophers, never arrived to the possession of the greatest hap∣pinesse; because they were ignorant of God. And is it not therefore unworthy of a Philosopher to be a slave to their Di∣ctates? which affected slavery, hath proved an obvious cause of the greatest errours in Church and State. How full of Anguish, fear, jealousle, and uncertainties were their souls through their not knowing the true God? They could never enjoy any durable happinesse, as long as their minds were perplexed with them doubts. In what perplexity did Aristotle die? even when his languishing soul pressed out these words: In doubts have I lived, and in more anguish do I die; whither I shall go I know not; wherefore thou Being of Beings have mercy upon me. What did the joys and pleasures of Epicure amount unto, when he was tormented with such miserable pains of the strangury, as chased his soul out of his body?

II. The greatest happinesse is, which of all things makes a man most happy. Happinesse is a concomitant of a joyfull thing, or an effect wrought by a joyfull object upon man, the reception of which makes him truly happy. Here we will first enquire, Whether the greatest happinesse is the neerest End of Natural Theology. 2. How it is otherwise called. 3. What it is. 4. Which is the subject of this habit. 5. How it is to be pro∣cured.

In answer to the first: I say, that the greatest happinesse is not the neerest and principal end of Theology. I prove it: That which doth not chiefly and immediately move a man in Theolo∣gy, is not the neerest and principal end: but the greatest happi∣nesse doth not chiefly and immediately move a man in Theo∣logy: Therefore it is not the neerest and principal end of Theo∣logy.

2. It is the next end to the neerest, and an inseparable concomi∣tant of the neerest end: I prove it, That which we do enjoy next after the possession of the habit of Natural Theology, and of the Summum Bonum, is the next end to the neerest: But we do chiefly enjoy the greatest happinesse next after the possession of the habit of Theology, and of the Summum Bonum: There∣fore it is the next end to the neerest. There is none, which ever did possesse the habit of Theology, but confirms the truth and assurance of the Minor.

4. The greatest happinesse is sometime called Summum Bo∣num, or the greatest good from its causality; because it doth through its presence confer the greatest happinesse upon that Sub∣ject, which it doth irradiate. Hence Austin. de Civ. Dei, lib. 8. cap. 3. Finis autem boni appellatur; quo quisque cum pervenerit, beatus est. That is called the end of good, which maketh every man happy, that doth attain to it. Note that the greatest happi∣nesse is only tropically named Summum Bonum, from a Metonomia causae pro effectu.