A collection of several philosophical writings

...except God? original: "πλὴν θεός;" It is evident, he says, that it is just as it is in the Universe: God himself, and all things are in him. For it is the same divine power original: "Numen" in us that moves all things in some way or another. And the beginning of reason is not reason, but something which is better; but what can be better than science In this context, "science" refers to systematic knowledge or "episteme," not just the modern natural sciences except God? The argument of the chapter is a question concerning good success original: "περὶ εὐτυχίας" in affairs, whether it happens by nature, by reason, or by some careful providence original: "φύσει, νόμῳ, ἢ ἐπιμελείᾳ τινί"—that is to say, whether it be by Nature, Reason, or by the management of some good Genius, of some good guiding spirit original: "δαίμων ἀγαθὸς κυβερνήτης"; these are Aristotle's own words. I cite them primarily because it is the only place I know where there is such express mention of Spirits original: "Dæmons". Yet he does not even assert their existence here; but on the occasion of this subject, his mind swelling higher, he rose at last to such a pitch as to utter this aphorism so much admired by Julius Scaliger A renowned 16th-century Italian scholar and physician: namely, that there is something before and better than reason, from which reason itself has its rise.

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 speculation. In this area, "divine success" original: "ἡ θεία εὐτυχία", as he calls it, is more likely to be continuous and prove constant (because of the natural connection of Truth with an unpolluted soul) than it is in external transactions. This intellectual success, therefore, comes from the presence of God, who moves all things in some way original: "κινεῖν πῶς πάντα", but residing in the undefiled spirit, moves it in the most excellent manner. He endows it with that Divine Sagacity I spoke of, which is a more inward, brief, and comprehensive presentation of Truth. This sagacity always precedes that Reason which, in theories of greatest importance, proves itself afterwards to be most solid and perfect in every way upon the most exact examination. This is truly that wisdom which is uniquely styled the Gift of God, and is hardly attainable by any except those of a pure and unspotted mind. It is of such great importance to sincerely endeavor to be holy and good.

8. This is all that I thought fit to preface in a more general way. I will briefly look also at the several parts of this present volume, to see if anything happens to occur that is necessary for me to either excuse, complete, or in any way clarify. For instance, some may think it an omission in my Antidote Referring to his book "An Antidote against Atheism" (1652) that I have not introduced and refuted the slippery original: "lubricous" or inconclusive arguments which 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 discovering the weakness of such arguments as are intended to create a belief in that Truth—a truth of such necessary and vast importance for mankind to be persuaded of. For I charitably assume that the first inventors of those reasons thought them conclusive, or else they would not have used them. From this it follows that they may still have power with those people who are at the same intellectual level as their first proponents. And he who guesses correctly and continues his journey will as certainly arrive at the place he aims for as he who perfectly knows the way. I must confess I have been more free in my criticism of Descartes' second and third arguments; but there is less harm done there, as they are not so popular. Besides, it was fitting to show my impartiality, because I have