A Collection of Several Philosophical Writings of Dr. Henry More

...especially in matters of great complexity and importance, without which a man is, as it were, in a dense forest. He may make infinite promising attempts but can find no exit into the open countryside original: "Champain", where one may freely look about in every direction (the "plain of truth" original: "πεδίον τῆς ἀληθείας" (pedion tēs alētheias)) without the safe guidance of this good Genius.

* Enneads, book 1, chapter 2 A reference to the works of the Neoplatonist philosopher Plotinus..

All pretenders to philosophy will indeed be ready to magnify Reason to the skies, to make it the light of Heaven and the very Oracle of God. But they do not consider that the Oracle of God is not to be heard except in His Holy Temple—that is to say, in a good and holy man, thoroughly sanctified in spirit, soul, and body. For there is a sanctity even of the body and physical temperament original: "Complexion" which the sensually-minded do not even dream of. Did not Aaron’s Breastplate original: "Rationale"; a reference to the high priest's breastplate described in Exodus., his Oracle original: "Λόγιον" (Logion) or Oracle of Reason, include within it the Urim and Thummim—purity and integrity of the will and affections, as well as the light of the understanding? Was not that breastplate square, not only in reference to the firmness of logical reasoning original: "Ratiocination", as Philo suggests, but also to denote the evenness and uprightness of the spirit of one who takes it upon himself to pronounce great truths? He must be, as Aristotle says somewhere, "a good man, square and without reproach" original: "ἀνὴρ ἀγαθὸς καὶ τετράγωνος ἄνευ ψόγου" (anēr agathos kai tetragōnos aneu psogou). This squareness is not only according to the standard of the city but of the Sanctuary; it is not only a political degree of virtue, but a "purifying" original: "Cathartical" virtue, or rather that which * Plotinus places "in being purified" original: "ἐν τῷ κεκαθάρθαι" (en tō kekatharthai), implying a soul that is already purged.*

A man may adorn himself as well as he can with the history of universal nature (represented by the long priestly robe), but if this breastplate with the Urim and Thummim is missing, he may act the part of a priest, but he will necessarily fail to prove himself a sound philosopher. He will be unable to utter any oracles himself and will be poorly equipped to receive them when they are uttered by another. For if this Divine Sagacity A term for an intuitive, God-given insight. is lacking because of the impurity of a man's spirit, he can neither find the right scent original: "sent" of things himself, nor easily pick it up or rightly pursue it when he is shown the path by someone else. This odd position of mine might make those who have made the contempt of morality a part of their philosophy fret and storm; they may think themselves uncivilly treated to be declared unqualified original: "incompetent" judges of such things as they took for granted were within their own reach. Yet I could not conceal so important original: "concerning" a truth, especially since it is not at all unphilosophical in itself.

The aforementioned principle further illustrated and confirmed from Aristotle. On Subtlety original: De Subtil., exercise 307, section 25.

7. For is it not the saying of that universally-applauded Aristotle: "For the divine within us moves all things in a certain way, and the beginning of reason is not reason, but something better" original: "Κινεῖ γάρ πως πάντα τὸ ἐν ἡμῖν θεῖον, λόγου δ' ἀρχὴ οὐ λόγος, ἀλλά τι κρεῖττον" (Kinei gar pōs panta to en hēmin theion, logou d' archē ou logos, alla ti kreitton)? What Plato—nay, what Chrysostom or Augustine—could have spoken more heavenly language? Scaliger, transported by the sight of this text, breaks out into this enthusiastic original: "Encomiastick" question: "What do you say, divine man? Is there something divine in us that is more excellent than reason itself? Were even the rays of the Holy Spirit known to you?" original: "Quid ais, divine vir? Estne in nobis aliquid divinum quod sit præstantius ipsâ ratione? An tibi quoque noti fuerunt ipsi radii Spiritûs Sancti?" &c. And so that we do not think that this "divine thing within us" original: "τὸ ἐν ἡμῖν θεῖον" (to en hēmin theion) is any part of ourselves, it appears both from what goes before and what follows after that it is the Deity itself. For having asked the question, "What is the beginning of motion in the soul?" original: "τίς ἡ τῆς κινήσεως ἀρχὴ ἐν τῇ ψυχῇ?" (tis hē tēs kinēseōs archē en tē psychē?), the full answer follows thus: Aristotle, Eudemian Ethics, book 7, chapter 14. "It is clear that just as God is in the whole universe, so all things are in Him. For the divine within us moves all things in a certain way; and the beginning of reason is not reason, but something better. What, then, could be better even than knowledge..." original: "Δῆλον δὴ ὥσπερ ἐν τῷ ὅλῳ θεὸς, καὶ πᾶν ἐκείνῳ. κινεῖ γάρ πως πάντα τὸ ἐν ἡμῖν θεῖον· λόγου δ' ἀρχὴ οὐ λόγος, ἀλλά τι κρεῖττον. τί οὖν ἂν εἴη κρεῖττον καὶ ἐπιστήμης" (Dēlon dē hōsper en tō holō theos...)