those published after his death, it is manifestly his aim to evince that the whole universe, and God himself, are precisely one and the same thing; and that whatever takes place, arises out of the eternal and immutable laws of nature, which necessarily existed and was active from all eternity. And if these things were so, it would follow that every individual is himself God, and cannot possibly commit sin. It was the Cartesian philosophy, to which he entirely resigned himself, that, beyond all controversy, led Spinoza into these opinions. For, having adopted the common maxim of all philosophers, that all things that truly exist (all realities), exist superlatively in God; and then assuming as indubitable, that opinion of des Cartes, that there are only two realities, thought and extension, the one peculiar to minds, and the other to matter; it was natural and even necessary, that he should ascribe to God both those realities, extension and thought, without limitation or modification. And this done, it was He he early manifested talent, and also A pretty long list of those who have confuted Spinoza is given by Jo. Alb. Fabricius, Biblioth. Græca, lib. v. pt. iii. p. 119, &c. and by Godfr. Jenichen, Historia Spinozismi Lehnhofiani, p. 58-72. His real opinions concerning God must be learned from his Ethics, which was published after his death; and not from his Tractatus Theologico-Politicus, which he published in his lifetime. For in the latter he argues just as if he believed in an eternal Deity, distinct from nature and matter, who had caused a system of religion to be promulged, for imbuing men's minds with benevolence and equity, and had confirmed it by events, marvellous indeed, but not supernatural. But in his Ethics, he more clearly explains his views; and labours to prove, that nature itself is God, by its inherent powers necessarily producing movements. And this aids the confutation of those, who contend that Spinoza was not so bad a man, as he is generally represented, and who adduce their proofs from his Tractatus Theologico-politicus. Whether he gradually proceeded from bad to worse, or whether he cautiously concealed his real sentiments, from prudential reasons, while he lived, it is difficult to say. This however is attested by the most credible witnesses, that so long as he was alive, he did not publicly influence any one to think lightly of God and his worship; and he always expressed himself, seriously and piously, when the conversation turned upon such subjects. See Peter des Maizeaux, Vie de M. S. Eoremond, p. 117, &c. tom. i. of the works of the latter. This may also be easily gathered from his Letters, which are extant among his posthumous works. unavoidable for him to confound God and the universe as being one and the same nature; and to maintain, that there is only one real substance from which all others originate, and to which all return. Moreover, Spinoza's system of doctrine, as even his friends will admit, was by no means such as to captivate by its lucidness and the clearness of its evidence. For they tell us it is to be comprehended by a kind of feeling rather than by the understanding; and it brings even the greatest geniuses into danger of misunderstanding it'. Among the disciples of Spinoza, (who choose to be called Pantheists, from the principal doc 7 Peter Bayle, whom no one will say was naturally obtuse and dull of apprehension, is charged, by the followers of Spinoza, with not having well understood the sentiments of their master, and therefore with not having solidly refuted them. See his Dictionnaire, tom. iii. p. 1641, note. Lewis Meier bitterly complains, in his Preface to the Posthumous Works of Spinoza, p. 21, &c. that there was a general misapprehension of the views of this extraordinary man, whose opinions all harmonized with the christian religion. Boulainvilliers also, the .expositor of Spinoza, declares, in the Preface to a book soon to be mentioned, p. 153, that all his opposers had either maliciously perverted his meaning, or misunderstood it. "Les réfutations de Spinosa m'ont induit à juger, ou que leurs auteurs n'avoient pas voulu mettre la doctrine, qu'ils combattent, dans une evidence suffisante, ou qu'ils l'avoient mal entendue." If this system of doctrine is so difficult, so far above common comprehension, that even men of the greatest and most acute minds may easily mistake in stating it, what conclusion shall we make, but that the greatest part of the Spinozists, (who are said to be very numerous all over Europe,) have adopted it, not so much from any natural superiority of their genius, as from the hope of indulging their lusts with impunity? For no rational and well-informed man will believe, that in so great a multitude of persons, many of whom never once thought of improving their intellectual powers, all can see through that, which puzzles the most perspicacious. 8 To relieve his poverty and satisfy his hunger, John Toland composed and published, at Cosmopolis (London), in 1720, 8vo. an infamous and corrupting book, entitled Pantheisticon; in which he exhibits the Formula celebranda Societatis Socraticæ seu Pantheistica; that is, the mode of conducting meetings among the Pantheists, whom he represents as scattered every where and the morals of this faction are here graphically depicted. In this book,-than which none can be more pernicious to honest but unguarded minds, the president and the members of the society of Pantheists confer with each other. He earnestly recommends to his associates and fellows attention to truth, liberty, and health; and dissuades them from superstition, that is, religion; and sometimes he reads to the brethren select passages from Cicero and Seneca, in which there is something favourable to irreligion. They solemnly promise that they will obey his injunctions. Sometimes the whole company become so animated, that they simultaneously raise their voices, and sing merrily some verses from the ancient Latin poets, suited to their morals and principles. See Maizeaux, Life of John Toland, p. 77. Bibliothèque Angloise, tom. viii. pt. ii. p. 285. If the Pantheists are such as they are here represented, it is not for wise men to dispute with them, but for good magistrates to see to it, that such impudent geniuses do not creep into society, and seduce the minds of citizens from their duty. trine of their master which they embrace,) the first rank was held by Lewis Meier, a physician and a familiar friend of Spinoza', one Lucas', the count Boulainvilliers, and some others. • Spinoza employed this Meier as an interpreter, to translate into Latin what he wrote in Dutch. He also attended his dying master, and in vain attempted to heal his disease. And he moreover published the Posthumous Works of Spinoza, with a Preface, in which he endeavours without success to demonstrate, that Spinoza's doctrine contains nothing at variance with christianity. He was also the author of the well known_book, entitled Philosophia Scripturæ Interpres, Eleutheropoli, 1666, 4to. in which the dignity and authority of the sacred books are subjected entirely to the decisions of philosophy. 1 Lucas was a physician at the Hague, noted for his panaceas, and for the obliquity of his morals. This flagitious man left a Life of Spinoza, from which Lenglet du Fresnoy drew the additions, that he made to the Life of Spinoza composed by John Colerus. There is also in circulation, and sold at a high price to those who can relish such writings, his Marrow of Spinoza's doctrine: L'Esprit de Spinosa. Compared with this, what Spinoza himself wrote, will appear quite tolerable and religious; so greatly has this wretched writer overleaped the bounds of all modesty, discretion, and good sense. 2 This man, of a prolific but singular and unchastened genius, well known by his various works relating to the political history of France, by his Life, or rather fable, of Muhammed, by his misfortunes, and by other things; was so inconsistent with himself, as to allow to both superstition and atheism nearly an equal place in his ill-arranged mind. For, while he believed, that there was no God but nature, or the universe, he still had no hesitation to record Muhammed as one whom God raised up to instruct mankind; and he believed that the future fortunes of individuals and of nations, might be learned from the stars. This man, from his great solicitude for the public good, was much troubled, that the excellent doc His But trines of Spinoza were misunderstood, by almost every body; and therefore he voluntarily assumed the task of expounding and stating them, in a plain and lucid manner, suited to the comprehension of ordinary minds. His attempt succeeded; but it produced only this effect, that all now perceived, more clearly than before, that Bayle and the others, who regarded the opinions of Spinoza as irrational in themselves, and subversive of all religion and virtue, did not misjudge. work merited eternal oblivion. Lenglet du Fresnoy brought it before the public; and that it might be bought and read with less suspicion, he gave it the false title of a Confutation of Spinoza's doctrine; and added some tracts, really deserving that character, together with a Life of Spinoza. The whole title of this dangerous book is this: Réfutation des Erreurs de Bénéd. de Spinosa, par M. de Fénélon, Archerêque de Cambray, par le P. Lami, Bénédictin, et par M. le Comte de Boulainvilliers avec la vie de Spinosa, écrite par Mr. Jean Colerus, augmentée de beaucoup de particularitez tirées d'une vie manuscrite de ce philosophe, faite par un de ses amis. (This was Lucas, of whom we spoke before.) A Bruxelles chez François Foppens, 1731. 12mo. Thus the wolf was penned among the sheep. Boulainvilliers' exposition and defence of Spinoza's doctrine, which, to deceive people, is called a Refutation, constitutes the greatest part of the book: nor is it placed last, as in the title page, but occupies the fore ground. The book also contains more than the title specifies. For the motley collection is closed by a work of Isaac Orobio, a Jewish philosopher and physician, (who held not the lowest place among the friends and disciples of Spinoza,) entitled Certamen Philosophicum propugnata Veritatis divinæ ac naturalis adversus Jo. Bredenburgii principia. This work was printed at Amsterdam, 1703. 8vo. § 25. How greatly all branches of literature, the arts, and sciences, as well those which belong to the province of reason and the intellect, as those which belong to the empire of invention, memory, and the imagination, were cultivated and advanced with success in this century throughout christendom, appears from innumerable proofs, which need not here be detailed. The minds of men already awake, were further excited to go forward, and sagaciously shown the path they should pursue, near the beginning of this century, by that very great man, Francis Bacon, lord Verulam, the Apollo of the English; and particularly in his books on the Dignity and the Advances of the Sciences, and his New Organ of the Sciences (de Dignitate et Augmentis Scientiarum, and Novum Organum Scientiarum3). It would be vain, indeed, to expect that mankind, who are beset with a thousand obstructions to their seeing things nakedly and as they really are, should do all that he requires of the cultivators of science and literature: for this extraordinary man was sometimes borne away by his vast and intuitive genius, and required of men, not what they are able to do, but what he could wish might be done. Yet it would be injustice to deny that a great part of the advances which the Europeans made in every species of knowledge in this century is ascribable to his counsels and admonitions; and especially, that those who had treated of physical and philosophical subjects, almost like blind men, by his assistance began gradually to open their eyes, and to philosophize in a wiser manner. And through his influence it was, I have no doubt, that, while most people in the preceding age supposed all human knowledge was carried to its perfection by the study of the Greek and Latin classics, and by an acquaintance with the liberal and elegant arts, many gradually ceased to think so, and saw that there was more wholesome aliment for the mind of a wise man. § 26. That the mathematical, physical, and astronomical 3 See his Life, prefixed to the late edition of his entire Works, Lond. 1740. fol. and the extracts from it, in the Bibliothèque Britanique, tom. xv. pt. i. p. 128, &c. Mallet's Vie de François Bacon, Amsterd. 1742. 8vo. where, see especially his efforts to introduce a better mode of philosophizing, p. 6. 12. 50. 102, &c. Add Voltaire's Mélange de Littérature et de Philosophie, cap. xiv. p. 125, &c. sciences in particular, were carried to so great perfection among most of the nations of Europe, that those who lived before this period were comparatively but children in these sciences, is most manifest. Galileo Galilei, in Italy, supported by the grand dukes of Tuscany, led the way: and there followed among the French, René des Cartes, Peter Gassendi, and innumerable others; among the Danes, Tycho Brahe; among the English, besides others of less fame, Robert Boyle, and Isaac Newton; among the Germans, John Kepler, John Hevelius, Godfr. Wm. Leibnitz; among the Swiss, Bernoulli. To these men of the first order, so many others eagerly joined themselves, that there was no nation of Europe, except those which had not yet become civilized, which could not boast of its excellent and renowned geometrician, natural philosopher, and astronomer. Their ardour was stimulated not only by the grand dukes of Tuscany, those hereditary patrons of all learning, and especially of these branches, but also by the very powerful monarchs of France and Great Britain, Charles II. and Louis XIV. The former established in London, as the latter did in Paris, an Academy or Society of learned and inquisitive men, guarded against the contempt of the vulgar and the insidious influences of sloth by very ample honours and rewards; and whose business it was to examine nature most critically, and to cultivate all those arts by which the human mind is rendered acute in discerning the truth and in promoting the convenience and comfort of mankind'. These institutions and pursuits have been exceedingly useful, not only to civil society, but also to the christian church. For by them the dominion of superstition, than which nothing can be more injurious to true religion, or more dangerous to the safety of the state, has been greatly narrowed down; the strongest pro See Christ. August. Heumann's Acta Philosophorum, written in German, pt. xiv. p. 261. pt. xv. p. 467. pt. xvii. p. 803. A history of the Royal Society of London, was published by Thomas Spratt, London, 1722. 4to. See Bibliothèque Angloise, tom. xi. pt. i. p. 1, &c. ["A much more interesting and ample history of this respectable So ciety has lately been composed and published by Dr. Birch, its learned secretary." Macl.] A History of the Parisian Academy of Sciences, has been published by Fontenelle. A comparison between the two academies, is made by Voltaire, Mélange de Littérature et de Philosophie, cap. xxvi. in Opp. tom. iv. p. 317. |