An entire body of philosophy according to the principles of the famous Renate Des Cartes in three books, (I) the institution ... (II) the history of nature ... (III) a dissertation of the want of sense and knowledge in brute animals ... / written originally in Latin by the learned Anthony Le Grand ; now carefully translated from the last corrections, alterations, and large additions of the author, never yet published ... by Richard Blome.

CHAP. XXIII. Of the Duty of Man towards GOD.

I. Of the three gene∣ral Duties, or Offices of Man. THe Action, which according to the Nature of the Obligation that lies upon us, we are to regulate according to the Praescript of the Laws, is divided into 3 Chief Parts, according to the several Object•• it respects. The first whereof shews, how according to the sole Guidance of Nature, we are to carry our selves towards GOD; the other, how we are to demean our selves with regard to our selves; the last, how we are to comport our selves towards other men. For the whole Obligation of Man is compriz'd in these 3 Duties; so that he may be said to have per∣formed whatsoever appertains to him, if he car∣ries himself Pi••usly towards GOD, Prudently to∣wards Himself, and Equally towards his Neigh∣bour. Wherefore seeing that the Duties we owe to GOD, do precede the other 2, we shall first speak of them, and afterwards proceed to the other.

II. What is Man's Duty to∣wards GOD. The Laws wereby Man is obliged towards GOD, may be reduced to 2 Heads: First, That he have right Thoughts concerning GOD, and a a true Idea of his Nature and Perfections. In the next place, that he resign and conform his own Will to the Divine; and that he look upon it as the greatest of Crimes, to deviate in the least from his Good Pleasure. And from these two parts of Man's Duty towards GOD, many Propo∣sitions, both Theoretical and Practical, may be de∣duced, whereon Natural Religion is founded, and by which, according to the Etymology of the word, Religion, a man is ty'd and obliged.

III. The First thing we are to hold concerning GOD. The First thing we are to hold concerning GOD is, that he Exists; that is, that he hath an Actual Existence, and is the Principle of all other things. This being no more, but what is demonstrated to us by the Amplitude and vast Extent of the Universe, the unconceivable Va∣riety of it, and the Beauty and Harmony of its Parts; since none of all these could have the constant Continuance and Regularity they are found in, except the World were at the Command of a most Wise Governour, and did persevere by an immutable Law. By this Contemplation alone of the World, the Philosophers of old attain'd to th Knowledge of GOD, as being fully convinc'd, that such an Exquisit and most absolute Work, could not proceed from less than an Omnipotent and most Perfect Being. If some Modern men, that aspire to that Name, seem to be of another Opinion, it is to be attributed to their Ignorance. For as a confus'd Perception of things, and Super∣ficial Knowledge incline men to Atheism; so a clear and profound Knowledge of things, raiseth the Mind to the Veneration of GOD, and not only excites it, but even strongly compels it thereto. 'Tis the Fool only that saith in his Heart, there is no GOD. For whole Mankind, from the very Beginning, ever was in perpetual possession of this Truth, seeing there was never any Nation, (as TULLY expresseth it) so Bar∣barous or Savage, that did not own a GOD, tho' it may be they were not able to determine what kind of Being he must be. And accordingly JUSTINIAN, 2 F. de Just. & Jur. reckons Religion towards GOD, amongst the Laws of Nature, and the Right of Nations; forasmuch as all Nations agree in a general Worship of GOD, and, as it were, by the Attraction of this com∣mon Principle, are united and reconciled.

IV. The Second thing is, that GOD is the Creatour of the World. The Second is, That GOD is the Creatour of the World, and that nothing is to be found in it, whereof he is not the Author. For since this glorious Fabrick of the Universe could not be its own Cause, what Contrivance, what En∣gins, what Leavers, what Servants could be em∣ploy'd in the Production of it, but the Omnipo∣tence of GOD himself? Hence appears the Ridi∣culous and stupid folly of the EPICUREANS, who suppose that so many Miracles were the product, not of the Divine Reason, but of the fortuitous concourse of Atoms. For how could these Atoms, in those immense Spaces, meet in such

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Book. 1. Part. 10. Chap. 23.

G. Freman. Inv.

I. Kip Sculp

To the Right Worshipfull S^r. James Edwards of the Citty of Yorke Baronet

This Plate is humbly Dedicated by Richard Blome

a manner, and be adapted together, as to compose Animals and Man, whereas we see they cannot be produced without the mediation of Seed? What Cause was there to dispose them rather to the forming of this Body, than another? What was there to determine them to the constituting of Bones, Flesh, Marrow, Veins, Arteries, Nerves, Humours, Tendons, &c.? We must therefore ac∣knowledge a Special Principle, by whose Power this World was framed, and all the parts of it digested in the comly Order in which we see them.

V. Thirdly, That He is the Preserver of the World. The Third thing we are to hold concerning GOD, is, that he is the Governour and Preserver of the Universe. As is evident from the admirable Order and Agreement of the Parts of it, which could not continue so long invariable, if they were not by some Supream Cause preserved in the same Condition. For daily Experience teacheth us, that whatsoever is made up of different Things, and are endued with different Powers, do stand in need of an Upholder, and will easily run into Confusion, except they be supported by an Ex∣ternal Agent, and their Parts kept in their due Stations. And therefore the Ancients were of Opinion, that GOD had somewhat of the same place in the World, as a Coach-man in a Coach, the Singing-Master in a Choir, the Steers-man in a Ship, the Father in a Family, and a King in his Kingdom. And that consequently, those who deny that GOD takes care of this World, and that all things therein are managed by his Conduct, are as Criminal Delinquents against his Divine Majesty, as they who say, there is no GOD at all.

VI. And, that he hath a Special care of Man∣kind. We are likewise to consider, that GOD not only Governs the whole World; but that he also Exerciseth a more Special Conduct towards Man∣kind, and that he is the Immutable Cause of all the Actions which depend on the Free-will of Man. For since it cannot be demonstrated, that he doth Exist, except that he be considered as a most Perfect Being; and that he could not be so, if there were any thing in the VVorld that did not proceed from him; consequently we can prove from Na∣tural Philosophy alone, that not the least Thought can enter into the Soul of Man, without the Will of GOD, and except GOD had Will'd it should from all Eternity.

VII. Fourthly, That he is most highly Perfect. The Fourth thing we are to be persuaded con∣cerning GOD, is, that he is Sovereignly Perfect, and that no Attribute belongs to him that implies the least defect. For seeing that he is Infinite, he must of necessity include all those Perfections which the Mind of Man is capable of Conceiv∣ing; and consequently we must own him to be So∣vereignly Good and VVise, Eternal, Omnipotent, Im∣mense, and so Perfect, that it is equally impossible to addany thing to Him, or take any thing from Him. But forasmuch as the Divine Perfections cannot be comprehended by any Human Understanding, in order to the Expressing of them, we shall make use of such Terms, as shall more magnificently un∣fold his Supream Excellence, and impress upon us a greater Veneration. For when we hear that GOD is One, Immense, Incorporeal, Immortal, Infinite, Incomprehensible, &c. we seem to launch into a Boundless Ocean of Perfections, and are forc'd to confess, that the Amplitude of such an Essence can by no means be reached by our Intellect.

VIII. Nothing must be attributed to GOD, that in∣cludes ei∣ther De∣pendance or Imperfe∣ction. And accordingly they Sin against the Law of Nature, who say, that GOD sees things, before ever he did determine himself to Will them; that he consults the Order of his Acting, before he Acts; that his VVill indeed is, that there should be no Monsters; but that the simplicity of the Laws of Motion doth necessitate him to suffer them; and other such like, which import Depen∣dance and Imperfection in GOD.

IX. We must remove from GOD every Im∣perfection. Wherefore we are to remove from Him what∣soever implies any Limitation or Defect, and all those Affections which imply or suppose the want or absence of any Good. And if we find, that Passions are sometimes attributed to GOD, as when the Scripture speaks of his Favour and Munificence towards those that are Good, and his Vengeance against the VVicked; we are to remember that the Scripture in these Expressions, accommodates its self to the Capacity of our Human Understanding. In like manner we find, that Holy VVrit attributes to GOD, VVrath, Jealousy, Indignation, &c. by a Metaphorical way of Expression accommodated to our Weakness, and rather designing to represent to us the Effect of that Affection, than the Affection it self.

X. Such a•• Figure, Motion, Parts, Place, &c. In like manner, those also Sin against the Law of Nature, who attribute to GOD any Figure; because every Figure is determined and bounded: Those who say, that GOD is composed of Parts, or that he is a VVhole; because all these ways of Speaking import Attributes▪ that belong to Finite things; and those also who say, that GOD is in a Place, because nothing can be in a Place, but must have its Greatness or Bulk bounded on every side. Those also Sin against the same Law, who assert, That GOD Moves himself, or that he Rests, be∣cause both these suppose the being in a Place, which is inconsistent with GOD.

XI. GOD is to be Honoured by Man. Neither is it enough for Man to know GOD, but he must also worship and celebrate him. For the Practical Propositions whereof Natural Reli∣gion doth consist, are conversant about the VVorship that is due to GOD, which is partly in the Mind of Man, and partly without it; that is, either Inward or Outward. By the Inward VVorship, we understand the Honour that is to be given to GOD, in consideration of his Power, in Conjunction with Goodness. For Veneration, as was said before, is an Inclination of the Soul, not only to have high Thoughts of GOD, whom it worships; but also to submit and resign it self to him, with a kind of Awful Fear, to obtain his Favour. And there∣fore no Man Honours GOD more, or serves him with a purer VVorship, than he, who by the Holi∣ness and Innocence of his Life endeavours to become like him, and would rather dye a thousand Deaths, than to suffer that Holy Image of GOD, which he discerns and owns within himself, to be defiled by any Crimes, or stained with any the least Vice or Immorality. And from the Consideration of his Glorious Majesty, he is stirr'd up to desire him, as his Author or Maker; to love and call upon him, as his Father; to honour him, as his King; and ••o fear and reverence him, as his Lord.

XII. After what manner GOD is to be beloved by us. In order to the easie acquiring of this Habit of Loving of GOD, and the having a most profound Fear and Reverence for him; we must frequently reflect, that GOD commands us nothing, but what is for our Profit or Advantage, and that his Power

and Goodness are so Great, that He hath Created an infinite Number of Beings, which serve for our Preservation; which Consideration will fill us with so much Admiration, Respect and Gratitude for our Great GOD, that knowing him to be the Source of all True Good, we only and above all things shall desire to be united to him with our VVills, and to love him in the most perfect manner pos∣sible.

XIII. With Out∣ward Worship. Neither are we only to render unto GOD the Inward worship of our Hearts; but we must also give unto him that which is Outward; which we then do, when in Thankful Remembrance of his Benefits, we render Thanks unto him, and ac∣knowledge him to be our Beneficent Father, GOD and LORD; and by our Hearts or Eyes also lifted up unto Heaven, do admire his Power and praise his most Holy Majesty. When in a deep sense of our own Infirmities, we pray unto him, implore his Assistance, and humbly beseech him to help and succour our Infirmities; and that he would be pleased to bestow upon us those things he knows to be good for us, and to turn away from us all things that are hurtful. Whilst we abandon and resign our selves wholly to his VVill, and in all things complying with the same, and embracing whatsoever happens to us, as that which from all Eternity was Decreed concerning us. Wherefore let our Modern Upstarts take heed, that they do not too curiously search into the Nature, Decrees and Government of GOD: But rather entirely persuade themselves, that he is most intimately acquainted with what is most Expedient for us; and that it is impossible, but that he who Loves all things, Does all things, Perfects all things, and Contains all things, should not always do the best of all in all Cases whatsoever.

XIV. And in Publick places. Neither is it sufficient for us, to offer Innocent and Holy Hearts to GOD, and to pray unto him in the secret Retreats thereof; but it is moreover required, that we pay him our Devotions openly, and in Publick places. For who is there that be∣lieves GOD, and can be asham'd to pray unto him, to praise him, and to offer Himself, and all his Powers and Faculties, for a whole Burn••-Offering unto him? Fear or Shame in this case, is a mark of Degenerate Souls; neither can he be said truly to worship GOD, who is asham'd to render him the Veneration that is due to him, and openly to pro∣fess, what in the most inmost Recess of his Heart he owns and adores. And on the contrary, when in the Churches and Publick places of worship, we render him the Glory that is due to his Divine Majesty▪ testifie our Devotion, and are Zealous for his Honour; we by our Presence and Examples do also incite others to exhibit the like Honour and Reverence to him.