A Collection of Several Philosophical Writings of Dr. Henry More

...except God? original: "πλὴν θεός;" (plēn theos) It is evident, he says, that it is—as in the Universe—God himself, and all things are in him. For it is the same divine power original: "Numen" within us that moves all things in some way or another. And the beginning of Reason is not Reason itself, but something which is better. But what can be better than knowledge original: "Science" except God? The subject of the chapter is a question concerning good fortune original: "περὶ εὐτυχίας" (peri eutychias), whether it occurs by nature, by reason, or by some inspiration original: "φύσει, νόῳ, ἢ ἐπιπνοίᾳ τινί" (physei, nōi, ē epipnoiai tini)—that is to say, whether it happens by Nature, Reason, or by the care of some good spirit, or a "pilot" original: "δαίμων ἀγαθός· κυβερνήτης" (daimōn agathos; kybernētēs). These are Aristotle's own words, which I cite particularly because it is the only place I know where there is such express mention of spirits original: "Dæmons". Yet he does not even assert it here; but because of this subject, his mind swelled higher and rose at last to such a height that he uttered this aphorism so much admired by Julius Scaliger: namely, that there is something before and better than reason, from which reason itself originates.

Though Aristotle mainly applies this to external affairs, I must (and may with equal right) transfer it also to the activities of the mind and the success of pure contemplation original: "Speculation". In this realm, "divine success" original: "ἡ θεία εὐτυχία" (hē theia eutychia), as he calls it, is more likely to continue and prove constant (because of the natural bond between Truth and an unpolluted soul) than it is in external business. This intellectual success, therefore, comes from the presence of God, who moves all things in some way original: "κινεῖν πως πάντα" (kinein pōs panta), but residing in the undefiled spirit, moves it in the most excellent manner. He grants it that "Divine Sagacity" I spoke of, which is a more internal, direct, and comprehensive presentation of truth. This always precedes that Reason which, in theories of greatest importance, later proves itself to be most solid and perfect in every way upon the most exact examination. This is truly that wisdom which is specifically called the gift of God, and is hardly suitable original: "competible" for anyone but those of a pure and unspotted mind. It is of such great importance to sincerely strive to be holy and good.

8. This is all I thought appropriate to preface in a more general way. I will briefly look over the various parts of this present volume to see if anything occurs that I should excuse, complete, or clarify. For instance, some may consider it an omission in my book, An Antidote against Atheism original: "Antidote", that I did not include and refute the slippery original: "lubricous" or inconclusive arguments that some use to prove the existence of a Deity. But I think it is not unbecoming for one who is faithful to the cause not to be overly industrious in revealing the weakness of such arguments intended to create in men's minds a belief in that Truth—a truth so necessary and of such vast importance for mankind to be convinced of. For I charitably assume original: "surmise" that the first inventors of those reasons thought they were conclusive, or else they would not have used them. It follows, then, that those arguments may still have power for people who are at the same intellectual level as their first proposers. And he who guesses correctly and continues his journey will just as surely reach his destination as he who perfectly knows the way. I must confess I have been more free in my criticism of Descartes' original: "Des-Cartes" second and third arguments, but less harm is done there since they are not as popular. Besides, it was appropriate to show my impartiality, because I have