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1is resplend- ent in this soul, and therefore of the whole nrinament, and is the bond of the sympathy of things Bishop Berkeley also was by no weans hostile to this opinion, that the world it one great , as is evident from the following extract from his Siris, (p. 131). " Blind fate and blind chance are at bottom much the same thine, than the other- Such is the mutual relation, connect** world, that they seem, 4* it were, animated and held together by one soul : and such is their harmony, order, and regular course, as shows the soul to be governed and directed by a mind. It was an opinion of remote antiquity that the world was an animal. If we may trust the llermaic writings, die Egyptians thought ail thing's did partake of life. This opinion was also 10 general and current : Greeks, that Plutarch asserts aD others held the world to be an animal, and governed by nil bodies within itself, could not be touched or sensibly affected from without ; yet it is plain they attributed to it an inward -sense and fueling, as well as appetites and aversions ; and that from all the various tones, actions, and passions of the universe, they supposed one symphony, one animal act and life to result. " Ianiblichus declares the world to be one animal, in which the parts, however distant each from other, are nevertheless related and connected by one common nature. And be tenches, what is ' " Vidrtiam plereqne omnia, qu* ex corpore animantie proveaieatia, testaator animaiA in Hlo ine*jr, proyeoirr riiin n teJiuri* corpora. Ut ecira corpus in ruin tuperticie pilom, sic terra plaalae arboresqoc prolVrt; iaqoc lis ibi pedtenfi, hie crocs, cicada*, variaqae insect* et owoatra marina nascontiir : et at corpus lacbryraas, blaansm, anritim<iu« r.fremrnta, est iibi et gunni cx faciei paalolia, tic telle* electron, bitamro: Dtqua vesica ariaaai, sie enonlra flumma et at carpus axcTeasentam aalpharei •dorU, crepitaiqae, qui etiaio iefiamman potinot, tic terra tolpbar, ignes • " Retacet igitarlaa t7o>f»Uua; reran estlcstia Digitized by Google I KTtOOVCTION. ixi • also a roc ei red iMm of «he Pythagoreans and Platonic*, (bat there is no chasm in nature, bat a chain or >cal« of beings rising bj gentle uninterrupted gradations from the lowest to the highest, each nature being informed and perfected by the participation of a higher.
2ei red iMm of «he Pythagoreans and Platonic*, (bat there is no chasm in nature, bat a chain or >cal« of beings rising bj gentle uninterrupted gradations from the lowest to the highest, each nature being informed and perfected by the participation of a higher. Aa air becomei igneous, ao the purest fire becomes animal, and the animal soul become* intellectual, which is to be understood, not of la* change of «m nature iato another, but of the connection of differ eot natures, each lower nature being, according to those philosophers, aa it were, a receptacle or object for the next above tt to reside and act m. u It is also the doctrine of Platonic philosophers, that intellect is the very life of living things, die first principle and esemplar of all, from whence, by different degrees, are derived the inferior classes of life ; fir* the rational, then Ike sensitive, after that the vegetable, but so a* m the rational animal there is still somewhat intellectual, again in the sensitive there is somewhat rational, and in the vegetable somewhat sensitive, and lastly in mixed bodies, as metals aud mineral*, somewhat of vegetation. By 'which means the whole is thought to be more perfectly connected. Which doe- trine implies that all the faculties, instincts, and motions of inferior beings, in their several " Both Stoics and Platonics held the world to be alive, though sometimes it be mentioned as a sentient animal, sometimes as a plant or vegetable. Hut in this, notwithstanding what has been surmised by some learned men, there stem) to be no atheism. For to long a* the world it sup- posed to be quickened by elementary fire or spirit, which it itself animated by son/, and directed by understanding, it follows that all pmrtt thereof originally depend upon, and may be reduced unto, the tame indivisible stem or principle, to wit, a tupreme mind; which it the concurrent doctrine of Pulkaporeans Platonics and Stoici " *^n^n*n * _J 9 *> S } • u" Compare now the Newtonian with this theory, that the heavenly bodies are vitalized bv their informing souls, that their orderly morion is the result of this vitality, and that the planets move harmonically round the sun, not as if urged by a centripetal force, but from an animated tendency to the principle and fountain of their right, and from a desire of partaking as largely as possible of his influence and power, in the former theory all the celestial morions are the effect of violence, in the latter they are all natural.
3n animated tendency to the principle and fountain of their right, and from a desire of partaking as largely as possible of his influence and power, in the former theory all the celestial morions are the effect of violence, in the latter they are all natural. Hie former is attended with insuperable difficulties, the biter, when the principle on which it is founded is admitted, with none. And the former is unscientific and merely hypothetical ; but the latter is the progeny of the most accurate science, and is founded Digitized by Google 1 XTKODfCTION. I have said diat I should prove from the testimony of the Apostle Paul, that the Jews were not consistent in confounding angels properly so called with Gods. And this appears to me to be evident , in the first place from the following passage in Hebrews ii. v.S.mvru nwpjn asmjf/rssvcu rtoftuma; ?"!,"«» ••"'i **f « f"I « ♦«uwft»«r to fStoropom ytynmsu. This in the English version is erro- neously rendered; " Tliroogh faith we understand, that the worlds were framed by the word of God, so that things which are seen, were not made of things which do appear." I say this is erro- neously translated, because in the first place, the world* is evidently a forced interpretation of «(»v«{ ; and even admitting it is not, leaves the passage very ambiguous, from the uncertainty to what worlds Paul alludes. If we adopt agei, which is the general sense of the word in the New Testament, we shall indeed avoid a forced and ambiguous interpretation, but we shall rentier the meaning of the Apostle trifling in the extreme. For as he his elsewhere said, « that all things were framed by the word of God," what particular faith does it require to believe, that by the same word he framed the ages ? In the second place, from the definition of faith, given in the first verse of this chapter, that it is « the evidence of things not teen," it is clear, that Paul is speaking in this passage of something invisible. Since then eumac is neither worlds nor ages, what shall we say it is ? I answer, the (tones of the Valentinians. And agreeably to this, the whole passage should be translated as follows : " 13v faith we understand, that the stones were framed bv the word of God, in order that things which are seen, might be generated from such as do not appear (i. e. from things invisible)." Every one who is much conversant with Greek authors, must certainly be convinced that «; t» means m order that ; and Bishop Pearson translates as I have done the latter part of this verse.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1is resplend- ent in this soul, and therefore of the whole nrinament, and is the bond of the sympathy of things Bishop Berkeley also was by no weans hostile to this opinion, that the world it one great , as is evident from the following extract from his Siris, (p. 131). " Blind fate and blind chance are at bottom much the same thine, than the other- Such is the mutual relation, connect** world, that they seem, 4* it were, animated and held together by one soul : and such is their harmony, order, and regular course, as shows the soul to be governed and directed by a mind. It was an opinion of remote antiquity that the world was an animal. If we may trust the llermaic writings, die Egyptians thought ail thing's did partake of life. This opinion was also 10 general and current : Greeks, that Plutarch asserts aD others held the world to be an animal, and governed by nil bodies within itself, could not be touched or sensibly affected from without ; yet it is plain they attributed to it an inward -sense and fueling, as well as appetites and aversions ; and that from all the various tones, actions, and passions of the universe, they supposed one symphony, one animal act and life to result. " Ianiblichus declares the world to be one animal, in which the parts, however distant each from other, are nevertheless related and connected by one common nature. And be tenches, what is ' " Vidrtiam plereqne omnia, qu* ex corpore animantie proveaieatia, testaator animaiA in Hlo ine*jr, proyeoirr riiin n teJiuri* corpora. Ut ecira corpus in ruin tuperticie pilom, sic terra plaalae arboresqoc prolVrt; iaqoc lis ibi pedtenfi, hie crocs, cicada*, variaqae insect* et owoatra marina nascontiir : et at corpus lacbryraas, blaansm, anritim<iu« r.fremrnta, est iibi et gunni cx faciei paalolia, tic telle* electron, bitamro: Dtqua vesica ariaaai, sie enonlra flumma et at carpus axcTeasentam aalpharei •dorU, crepitaiqae, qui etiaio iefiamman potinot, tic terra tolpbar, ignes • " Retacet igitarlaa t7o>f»Uua; reran estlcstia Digitized by Google I KTtOOVCTION. ixi • also a roc ei red iMm of «he Pythagoreans and Platonic*, (bat there is no chasm in nature, bat a chain or >cal« of beings rising bj gentle uninterrupted gradations from the lowest to the highest, each nature being informed and perfected by the participation of a higher.
2ei red iMm of «he Pythagoreans and Platonic*, (bat there is no chasm in nature, bat a chain or >cal« of beings rising bj gentle uninterrupted gradations from the lowest to the highest, each nature being informed and perfected by the participation of a higher. Aa air becomei igneous, ao the purest fire becomes animal, and the animal soul become* intellectual, which is to be understood, not of la* change of «m nature iato another, but of the connection of differ eot natures, each lower nature being, according to those philosophers, aa it were, a receptacle or object for the next above tt to reside and act m. u It is also the doctrine of Platonic philosophers, that intellect is the very life of living things, die first principle and esemplar of all, from whence, by different degrees, are derived the inferior classes of life ; fir* the rational, then Ike sensitive, after that the vegetable, but so a* m the rational animal there is still somewhat intellectual, again in the sensitive there is somewhat rational, and in the vegetable somewhat sensitive, and lastly in mixed bodies, as metals aud mineral*, somewhat of vegetation. By 'which means the whole is thought to be more perfectly connected. Which doe- trine implies that all the faculties, instincts, and motions of inferior beings, in their several " Both Stoics and Platonics held the world to be alive, though sometimes it be mentioned as a sentient animal, sometimes as a plant or vegetable. Hut in this, notwithstanding what has been surmised by some learned men, there stem) to be no atheism. For to long a* the world it sup- posed to be quickened by elementary fire or spirit, which it itself animated by son/, and directed by understanding, it follows that all pmrtt thereof originally depend upon, and may be reduced unto, the tame indivisible stem or principle, to wit, a tupreme mind; which it the concurrent doctrine of Pulkaporeans Platonics and Stoici " *^n^n*n * _J 9 *> S } • u" Compare now the Newtonian with this theory, that the heavenly bodies are vitalized bv their informing souls, that their orderly morion is the result of this vitality, and that the planets move harmonically round the sun, not as if urged by a centripetal force, but from an animated tendency to the principle and fountain of their right, and from a desire of partaking as largely as possible of his influence and power, in the former theory all the celestial morions are the effect of violence, in the latter they are all natural.
3n animated tendency to the principle and fountain of their right, and from a desire of partaking as largely as possible of his influence and power, in the former theory all the celestial morions are the effect of violence, in the latter they are all natural. Hie former is attended with insuperable difficulties, the biter, when the principle on which it is founded is admitted, with none. And the former is unscientific and merely hypothetical ; but the latter is the progeny of the most accurate science, and is founded Digitized by Google 1 XTKODfCTION. I have said diat I should prove from the testimony of the Apostle Paul, that the Jews were not consistent in confounding angels properly so called with Gods. And this appears to me to be evident , in the first place from the following passage in Hebrews ii. v.S.mvru nwpjn asmjf/rssvcu rtoftuma; ?"!,"«» ••"'i **f « f"I « ♦«uwft»«r to fStoropom ytynmsu. This in the English version is erro- neously rendered; " Tliroogh faith we understand, that the worlds were framed by the word of God, so that things which are seen, were not made of things which do appear." I say this is erro- neously translated, because in the first place, the world* is evidently a forced interpretation of «(»v«{ ; and even admitting it is not, leaves the passage very ambiguous, from the uncertainty to what worlds Paul alludes. If we adopt agei, which is the general sense of the word in the New Testament, we shall indeed avoid a forced and ambiguous interpretation, but we shall rentier the meaning of the Apostle trifling in the extreme. For as he his elsewhere said, « that all things were framed by the word of God," what particular faith does it require to believe, that by the same word he framed the ages ? In the second place, from the definition of faith, given in the first verse of this chapter, that it is « the evidence of things not teen," it is clear, that Paul is speaking in this passage of something invisible. Since then eumac is neither worlds nor ages, what shall we say it is ? I answer, the (tones of the Valentinians. And agreeably to this, the whole passage should be translated as follows : " 13v faith we understand, that the stones were framed bv the word of God, in order that things which are seen, might be generated from such as do not appear (i. e. from things invisible)." Every one who is much conversant with Greek authors, must certainly be convinced that «; t» means m order that ; and Bishop Pearson translates as I have done the latter part of this verse.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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