登陆注册
20100000000004

第4章 Chap. XV(4)

XIII. Now that we may know what the scope and end of worshipping others is, we must consider the cause why men delight in worship: And we must grant what we have shewed elsewhere, that Joy consists in this, that a man contemplate vertue, strength, science, beauty, friends, or any Power whatsoever, as being, or as though it were his own; and it is nothing else but a Glory, or Triumph of the mind conceiving it selfe honoured, that is to say, lov'd and fear'd, that is to say, having the services and assistances of men in readinesse. Now because men beleeve him to be powerfull whom they see honoured (that is to say) esteemed powerfull by others, it falls out that honour is increased by worship; and by the opinion of power, true power is acquired. His end therefore who either commands, or suffers himself to be worshipt, is, that by this means he may acquire as many as he can, either through love, or fear, to be obedient unto him.

XIV. But that we may understand what manner of Worship of God naturall reason doth assigne us, let us begin from his Attributes: where, first it is manifest, that existence is to be allowed him; for there can be no will to honour him, who, we think, hath no being. Next, those Philosophers who said, that God was the World, or the worlds Soul, (that is to say, a part of it) spake unworthily of God, for they attribute nothing to him, but wholly deny his being. For by the word God we understand the Worlds cause; but in saying that the World is God, they say, that it hath no cause, that is as much, as there is no God. In like manner, they who maintain the world not to be created, but eternall; because there can be no cause of an eternall thing, In denying the world to have a Cause, they deny also that there is a God. They also have a wretched apprehension of God, who imputing idlenesse to him, doe take from him the Government of the world, and of mankind. For say they should acknowledge him omnipotent, yet if he minde not these inferiour things, that same thred-bare Sentence will take place with them, Quod supra nos, nihil ad nos;

What is above us, doth not concern us. And seeing there is nothing for which they should either love, or fear him, truly he will be to them as though he were not at all. Moreover in Attributes which signifie Greatnesse, or Power, those which signifie some finite, or limited thing, are not signes at all of an honouring mind. For we honour not God worthily if we ascribe lesse Power, or greatnesse to him then possibly we can; but every finite thing is lesse then we can, for most easily we may alwayes assigne and attribute more to a finite thing; No shape therefore must be assigned to God, for all shape is finite; nor must he be said to be conceived, or comprehended by imagination, or any other faculty of our soul; for whatsoever we conceive is finite:

And although this word Infinite signifie a conception of the mind, yet it followes not, that we have any conception of an infinite thing: For when we say that a thing is infinite, we signifie nothing really, but the impotency in our owne mind, as if we should say we know not whether, or where it is limited:

Neither speak they honourably enough of God, who say we have an Idea of him in our mind; for an Idea is our conception, but conception we have none, except of a finite thing: Nor they, who say that he hath Parts, or that he is some certaine intire thing; which are also attributes of finite things: Nor that he is in any place; for nothing can be said to be in a place, but what hath bounds and limits of its greatnesse on all sides: Nor that he is moved, or is at rest; for either of them suppose a being in some place: Nor that there are more Gods; because not more infinites.

Farthermore concerning attributes of happinesse, those are unworthy of God which signify sorrow (unlesse they be taken not for any Passion, but by a Metonomy for the effect) such as Repentance, anger, Pity: Or Want, as Appetite, Hope, Concupiscence, and that love which is also called lust, for they are signes of Poverty, since it cannot be understood, that a man should desire, hope, and wish for ought, but what he wants and stands in need. of. Or any Passive faculty; for suffering belongs to a limited power, and which depends upon another. When we therefore attribute a will to God, it is not to be conceived like unto ours, which is called a rationall desire; for if God desires, he wants, which for any man to say, is a contumelie; but we must suppose some resemblance which we cannot conceive. In like manner when wee attribute sight and other acts of the senses to him, or knowledge, or understanding, which in us are nothing else but a tumult of the minde raised from outward objects pressing the Organes, wee must not think that any such thing befalls the Deity; for it is a signe of power depending upon some other, which is not the most blessed thing. He therefore who would not ascribe any other titles to God, then what reason commands, must use such as are either Negative, as infinite, eternall, incomprehensible, &c. or superlative, as most good, most great, most powerfull, &c. or Indefinite, as good, just, strong, Creatour, King, and the like; in such sense, as not desiring to declare what he is (which were to circumscribe him within the narrow limits of our phantasie), but to confesse our own admiration, and obedience, which is the property of humility, and of a minde yeelding all the honour it possibly can doe. For Reason dictates one name alone, which doth signify the nature of God (i.e.) Existent, or simply, that he is; and one in order to, and in relation to us, namely God, under which is contained both King, and Lord, and Father.

XV. Concerning the Outward actions wherewith God is to be worshipped (as also concerning his Titles) its a most generall command of Reason, that they be signes of a mind yeelding honour; under which are contained in the first place, Prayers;

Qui fingit sacros auro, vel marmore vultus, Non facit ille Deos, qui rogat, ille facit.

同类推荐
  • 玉闺红

    玉闺红

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • Bob Son of Battle

    Bob Son of Battle

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 贤劫经

    贤劫经

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 佛说持明藏瑜伽大教尊那菩萨大明成就仪轨经

    佛说持明藏瑜伽大教尊那菩萨大明成就仪轨经

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。
  • 小菜单

    小菜单

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。
热门推荐
  • 亘古往事

    亘古往事

    倘若,盘古开天辟地是真实的。倘若,人类确实是女娲捏土而造的。倘若,山海经的神话故事都是存在的。那么,这个故事也许发生过。
  • 帝王妃:战神女将军

    帝王妃:战神女将军

    亦成青山,便不可得江湖。三千风飘絮,七千是离愁。桃之夭夭,诏安寺外,他前来寻她,她摇头:“贫尼法号断尘。”再后来,她倾身抱着他:“下辈子,我们只有家,没有国…………”落花有意,流水亦有意,只是事态万千,冲散了离合悲欢。
  • 兔谋不轨

    兔谋不轨

    她不就是穿越过来的妖?因此都当她傻子,白痴,可以随意欺骗?++++++她双眼盲症,就真当她是瞎子?新婚大典上,他朝她走来,却当着天下人,牵起了另外一女子的手。+++++++她身份低贱卑微,就高兴时跟她聊天,不高兴时可以为了另外一个女人,在婚礼上把她逼至斩妖台!喜服沾血,她冷笑着自毁双目,决然跳下斩妖台,“从此,你走你的阳关道,我过我的独木桥。”++++++++++++++生命中有两个人:一个惊艳了时光,一个温柔了岁月。
  • 妻来孕转

    妻来孕转

    三年前,看到不堪画面的她远走他乡,在异地度过了痛苦的每一分,每一秒。三年后她回国,看着依旧气宇宣昂的他,她如花瓣的嘴角浮起了一抹诱人的笑容。“先生,我要的是小鲜肉,而你这个腊肉,很抱歉,我吃不下。”甜美的仿佛涂了蜜腊的嗓音,缓缓的从她娇艳的红唇中吐出。“你是我的。”他依然霸道的将她圈入怀里。“尹总裁,你已经被我扫地出门了。”上官雪儿一脸妖娆的笑容,漠然的华丽转身离开。尹靖擎霸道嚣张的走到紧搂着她的男人面前。“她是我睡过的女人,身上留下了只属于我的印迹,难道她没有告诉你吗?”她飞蛾扑火,褪尽光华,是妻子?棋子?
  • 破地狱

    破地狱

    一个平凡的打工小子,在临近过年的时候,他就和姐姐以及同乡四人,从广东的工厂里,放年假、过年回家的路上,他们几个人,遭遇了突变,同乡以及姐姐陆陆续续的发生异常,就在这个小子最无助的时候,一位神秘的老人出现在他的身边,还教他怎样破除眼前的迷障,而后;这位神秘的老人,将会把他带上一条,他几世、、、恶性循环的不归路!!!这个小子能否打破、、、这一个不可逆转的宿命那???期待、、期待、、、我命由我、不由天,一切命数,今生就由他来了解、、、
  • 夜长梦多

    夜长梦多

    一对婚姻触礁的夫妻,丈夫为了想挽回变心的妻子,于是提议离婚前的最后一次旅行。然而在闪电交加的雨夜里,路标却被喝醉的卡车司机撞歪了。郭浩然与叶眉被错误的路标指引导向充满诡异气氛的“尸冢村”……这会不会是他们生命中的最后一趟旅行?
  • 宋主簿鸣皋梦赵六予

    宋主簿鸣皋梦赵六予

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 湮天地

    湮天地

    凤鸣九转,不在于天。龙吟九载,不在于神。我命由我,而不由天。
  • 萌之空

    萌之空

    来到史上最强的学校,阴险的BOSS,痴情的萌主,冰冰冷冷的美艳校长、傲娇的学生会长、萌萌的班长、可爱的妹妹…众人之间展开了对魔法号令的角逐…一个有心找女友、一个存心要拆散…各种麻烦便来了…
  • 魂笛之绝爱倾城

    魂笛之绝爱倾城

    上古传说,轩辕姑射,情比金坚,轩辕制笛,姑射缔名,曰:“轩辕笛”。善者得之,冬花争放;恶者夺之,天有异象.....大清顺治年间,魂笛再现。南家有女无月,继承家命,守护魂笛。江湖漂泊,意外与化名为江湖剑客毕剑的顺治帝相逢,二人共历艰难险阻,久生情愫......看满汉族别,地位悬殊,爱恨情仇纠葛下的倾城绝恋。