Father Malebranche his treatise concerning the search after truth The whole work complete. To which is added the author's Treatise of nature and grace: being a consequence of the principles contained in the search. Together with his answer to the animadversions upon the first volume: his defence against the accusations of Monsieur De la Ville, &c. relating to the same subject. All translated by T. Taylor, M.A. late of Magdalen College in Oxford.

CHAP. II.

I. The Mind being limited, cannot comprehend any thing of an infinite Nature. II. Its Limitation is the Origine of a great many Errors: III. And especially of Heresies. IV. The Mind must be submitted unto Faith.

SO then, that which we immediately discover in the Thought of Man, is its being li∣mited to a very narrow compass; from which consideration may be drawn two very im∣portant Conclusions: As first, that the Soul cannot perfectly know Infinity. Secondly, that she can have no distinct Knowledge of many things at once. For as a piece of Wax is inca∣pable of admitting at the same time a great number of different Figures; so the Soul is incapable of knowing at the same time a multitude of things. And as again a piece of Wax cannot be square and round at the same time, but only semi-square and semi-circular; and the more different Figures it has, the less perfect and distinct they will be; so the Soul cannot perceive many things at once; and her Thoughts will be so much more confus'd, as they are more numerous.

Last of all, as a piece of Wax, which had a thousand Faces, and on each Face a different Fi∣gure, would be neither square, nor round, nor oval, nor could a Man say what Figure it was of: So it sometimes happens that a Man has such a multitude of different Thoughts, that he fancies he thinks of nothing at all; which is exemplify'd in those that fall into a Trance. The Animal Spirits irregularly turning in their Brain, excite such a multitude of Traces, as not to open any one strongly enough, to produce any particular Sensation, or distinct Idea in the Mind; so that these Persons perceive so many things at once, that they have no distinct Perception of any, and this makes them conclude they have perceiv'd nothing.

Not but that sometimes Men swoon away for want of Animal Spirits: But at that time the Soul having only Thoughts of Pure Intellection, which leave no Traces in the Brain, we never remem∣ber them when we come to our selves; and that makes us believe we have thought of Nothing. This I have said by the way, to shew it is a mistake to believe the Soul does not always think, be∣cause Men fancy sometimes they think not of any thing.

Every one that reflects but a little upon his own Thoughts, is experimentally convinc'd that the Mind cannot apply it self to the consideration of many things at once, and à fortiori is unable to comprehend what's infinite. And yet out of an unaccountable Capricio, such as are not ignorant of this, apply themselves rather to the Contemplation of infinite Objects, and of Questions that demand an infinite capacity of Mind, than to such as are suited to the Reach and Abilities of their mind. And a great many others, who would fain know all things, study so many Sciences at once, as only confound the Understanding and incapacitate it for any true Science at all.

How many do we see desirous of comprehending the Divisibility of Matter ad infinitum▪ and of knowing how 'tis possible for a grain of Sand to contain so many parts in it, as this Earth, tho' proportionably lesser. What a multitude of Questions are form'd, never to be resolv'd upon that subject; and many others which include any thing of Infinity in them; the Resolution of

which, Men think to find in their own Mind? When yet, though they study them till they sweat, all they gain at last, is only to be opinionated with some Error, or Extravagance or other.

'Tis certainly a very Pleasant thing to see Men deny the Divisibility of matter to infinitum; meerly because they cannot comprehend it, though they rightly comprehend the Demonstrati∣ons that prove it; and this at the same time that they confess it impossible for the Mind of Man to comprehend Infinity. For the Arguments which shew matter to be divisible to Infinity, are demonstrative, if there were ever any such; and they acknowledge it when they consider them with Attention. Notwithstanding which, if they hear Objections propos'd, which they cannot An∣swer, their Mind recoils from the Evidence just perceiv'd, and they begin to boggle at them. They are earnestly taken up with the Objection which they cannot Answer; they invent some frivolous Distinction to the Demonstrations of infinite Divisibility; and conclude at last they were deceiv'd; and that all the World is in an Error. Hence they embrace the contrary Opinion, and defend it by Turgid Points (Puncta inflata) and such kind of Extravagances their Imagination is sure to furnish them withal. Now the reason of their Delusions, is the want of being inwardly convinc'd, that the Mind of Man is Finite; and that there is no necessity of comprehending the Divisibility of Matter to infinity, in order to be perswaded of it: Because all the Objections that require the Comprehending it for their Resolution, are such as 'tis impossible should be re∣solv'd.

Would Men only stick to such Questions as these, we should not have much reason to be con∣cern'd at it: For though there may be some that are prepossess'd with particular Errors, yet they are Errors of little consequence. And as for the rest, they have not altogether lost their time, in thinking on things they cannot comprehend: For at least they are convinc'd of the Weakness of their Mind.

'Tis good (says a very Judicious Author) to tire and fatigue the Mind with such kind of Subtilties, in order to tame its Presumption, and to make it less daring, ever to oppose its feeble Lights to the Truths propos'd to it by the Gospel, under pretence it cannot com∣prehend them.

For since all the strength of the Mind of Men is oblig'd to fall under the weight of the least Atom of Matter, and to acknowledge, it clearly sees, it is infinitely divisible, with∣out being able to comprehend how 'tis possible: Is this not visibly to sin against Reason, to refuse to believe the wonderful Effects of the Almightiness of GOD; (which is of it self Incomprehensi∣ble,) for that very Reason that our Mind cannot comprehend them.

The most dangerous Effect then produc'd by the Ignorance of, or rather Inadvertency to the Limitation and Weakness of an Humane Mind; and consequently to its Incapacity of compre∣hending what any ways belongs to Infinity; is Heresie. There are to be seen, if I mistake not, in these days above any other, a great many Men, who form a peculiar Theology to themselves; which has no other Foundation than their own Mind, and the Natural Weakness of their Rea∣son; because even in Subjects, not under the Jurisdiction of Reason, they will not believe what they cannot comprehend.

The Socinians cannot comprehend the Mysteries of the Trinity and Incarnation: And this suffi∣ces not only to their dis-believing it, but also to their Affirming of those that Believe it, in an Arrogant and a Libertine way, that they are born to Slavery. A Calvinist can't conceive how 'tis possible for the Body of JESVS CHRIST, to be really present in the Sacrament of the Altar, at the same time he is in Heaven; and hence he thinks he has sufficient Reason to conclude it impossible, as if he perfectly comprehended how far the Power of GOD could go.

So a Man that's convinc'd of his own Liberty, if he falls to work, and heats his Head in endea∣vouring to reconcile the Fore-knowledge of GOD, and his Decrees with Liberty, will possibly fall into the Error of those, who do not believe that Man is a free Agent. For being unable on one hand to conceive how the Providence and Fore-knowledge of GOD can be compatible with the Liberty of Man; and on the other, his respect for Religion, forbidding him to deny a Pro∣vidence, he will think himself oblig'd to cashire Men of their Freedom; or not making sufficient Reflection on the Weakness of his Mind, will fancy he is able to fathom the Mysterious ways GOD has of reconciling his Decrees with our Liberty.

But Hereticks are not the only Men who want Attention to consider the Weakness of their Mind, and that give it too much Scope and Liberty of Judging of things, which it cannot attain to: This being the fault of most Men, especially of some Divines of the later Ages. For we may perhaps reasonably say, that some of them so frequently imploying Humane Reasoning, to prove or explain the mysteries above Reason, though it may be done with good Intention, and for the Defence of Religion against Hereticks; give frequent occasion to the same Hereticks of adhering obstinately to their Errors, and treating the mysteries of Faith as Humane Opinions.

The Working and Agitation of the Mind, and the Subtilties of the School, are no fit means to make Men sensible of their own Weakness, and to inspire them with that Spirit of Submission requisite to make them humbly resign to the Decisions of the Church. On the contrary, these Subtil and Humane Reasonings, may kindle a secret Pride in their Heart, and dispose them to im∣ploy their Mind to evil purpose, by framing a Religion suitable to its Capacity. And so far are we from seeing Hereticks convinc'd by Philosophic Arguments, and the Reading of Books pure∣ly Scholastical, so as to acknowledge and condemn their Errors; that on the contrary, we find them daily taking constant occasion from the Weakness of some School-men's Arguings, to turn the most Sacred mysteries of our Religion into Jest and Raillery; which indeed are not establish'd

on any Reason, and Explications of Humane Derivation, but only on Authority of the Word of GOD, written or unwritten, that is transmitted down to us by way of Tradition.

And indeed 'tis impossible for Humane Reason to make us comprehend, how one GOD is in Three Persons: How the Body of our LORD can be really present in the Eucharist; and how 'tis consistent for Man to be free, whilst GOD knows from all Eternity all that Man shall do. The Reasons that are brought to prove and explain these things are such for the generality, as convince none but those who are willing to admit them without Examination; but look ridicu∣lous and extravagant to Men minded to oppugn them, and that are not settled in the Belief of the Foundation of these mysteries. Nay, it may be said, that the Objections that are form'd against the Principal Articles of our Faith, and especially against the mysteries of the TRINITY, are so strong, as cannot possiby admit of any clear, evident, and satisfactory Solution; such I mean, as one way or other does not shock our weak and staggering Reason: These mysteries be∣ing, in truth, incomprehensible.

The best way of converting Hereticks, is not then to accustom them to the Exercise of Reason, by urging to them only uncertain Arguments, deduc'd from Philosophy; because the Truths we would instruct them in, come not under the Scrutinity of Reason. Nor is it always convenient, to use Argument in Truths, that can be made out by Reason, as well as Tradition, as the Immorta∣lity of the Soul, Original Sin, the necessity of Grace, the corruption of Nature, and some others; for fear least the Mind having once tasted the Evidence of Argument, upon these Questions, will not acquiesce in those which are only prov'd by Tradition. On the other hand, they should be taught to quit their own Reason, by making them sensible of its Weakness, its Limitation, and its Disproportion to our mysteries; and when the Pride of their mind shall be humbled and brought down, it will be easie to introduce them into the Sentiments of the Church; by repre∣senting to them her Authority, or explaining to them the Tradition of all Ages, if they are ca∣pable of understanding it.

But whilst men are continually calling of their Sight, from the Weakness and Limitation of their Mind, their Courage will be puffed up with an indiscreet Presumption; they will be dazled by an abusive Light, and blinded with the love of Glory; and so Hereticks will be continually Hereticks: Philosophers obstinate and opinionated: And Men will never leave disputing on all things they can dispute on, as long as Disputation pleases them.

Notes

• I. The Mind being limi∣ted, cannot comprehend anything of an infinite Nature.
• II. The limita∣tion of the mind is the Origine of a great ma∣ny Errors.
• Art of Thinking.
• III. And espe∣cially of Heresies.